A TREATISE CONTEYNING THE TRVE CATHO­LIKE AND APOSTOLIKE FAITH OF THE HOLY SACRI­FICE AND SACRAMENT ORDEYNED by Christ at his last Supper: VVith a declaration of the Berengarian heresie renewed in our age: and an Answere to certain Sermons made by M. Robert Bruce Minister of Edinburgh concerning this matter.

By VVilliam Reynolde Priest.

Ioan. 6. 51.
The bread vvhich I vvil give, is my flesh▪ (the same) vvhich I vvil give for the life of the vvorld.

AT ANTVVERPE, Imprinted by Ioachim Trognesius.

M. D. XCIII.

TO THE RIGHT EX­CELLENT AND MIGHTIE PRINCE IAMES THE SIXT BY THE GRACE OF GOD KING OF SCOTLAND.

HAVING of late perused, examined, & answered certain Sermons preached in Edinburgh by one who entitleth him self Minister of Christs Euangel there: for sundry causes (most excellent and gratious Prince) I haue ben induced, of that my smale labour, to make a present vnto your royal Ma­iestie. First, for that the Author of those Sermons published them vnder the name of your Highnes; it seemed to me conueniēt, that the Answere also should be offered vnto the same personage: by conference whereof he might be able, better & with indifferēcy to iudge of both. Next, whereas those Sermons con­teyne false doctrine against the sacraments, against the eternal Testament of Christ ordeyned in his last Supper, against the peculiar sacrifice and worship of God evermore and vniuersally practised in the Gos­pel and new law since the first preaching thereof by Christ and his Apostles: and not only this, but also they manifestly imply the foundation and ground of plain infidelitie, of discrediting al the old & new Test­ment; of denying the chief and souerain articles of [Page] Christian faith: who can blame me, if where I per­ceiue so great daunger intended, there I study to repel the same: if where poison is addressed to infect the very hart of religion, and head of the common welth, there I oppose a counterpoison against that infection: if I couet to preserue sound that which others endeuour to corrupt, and desire by right ar­gument of true Theologie to con [...]rme and establish that, which the aduersarie by sleight Sophistrie and heretical cauils laboureth to ruinate & ouerthr [...]w. And thus to do, as Christian dutie requireth, for any article of our Christian beleef for the benefite of any Christian sowle like otherwise to perish: so much greater is the obligation, wherewith my self and al other English Catholikes acknowlege our selu [...]s boūd to our Countrymen the inhabitants of England and Scotland: but especially & in a singular degree vnto your royal person. Vnto whom as the lawes of both [...]e [...]lmes, descent of blud, custom & inheritance drawen from the auncient kings of the one and other nation, in ciuil respect geueth right to succede in gouernment of both crownes with al their dependences: so is it the continual prayer of Christian Catholikes not only in both those nations, but also in al prouinces of Europe, that it wil please God so to inspire and direct your Ma. tus hart, that yew may gouerne them in such Christian sort touching faith & matter of eternal sal­uation, as your most noble progenitors haue done frō the first Christened Prince to the last; from Donaldus vnto Quene Marie your Graces most honorable, most renoumed, most constant & religious mother: who [Page] hauing so many yeres susteyned hard impri sonment and finally cruel death and martyrdom for profession of that first, auncient & Apostolike faith, hath there­by left a glorious and immortal president to al her aftercōmers, who clayme tēporal right from succession of her blud, to make the like or greater accompt of that right which cometh by succession to her in faith; for which, she with Heroical fortitude, neglected her blud, her libertie, her crownes, and what so euer is most deere to Princes in this world: and for which neglect her name is more honorable before God & his Angels, her memorie more famous among Christians of this age, and so wil be to al posteritie, then if with refusal of that faith, that is, with refusal of Christ & eter­nal blisse, she had gayned as many tēporal crownes & realmes, as they haue liued dayes & howres, who were occasioners of that so straunge & wōderful execution.

Now if it shal please your Grace to bestow some voyd tyme in overrunning this smale booke: I no­thing doubt, but touching the argumēt here intreated that is touching the external seruice & honour done to God by sacrifice and sacrament in his church, your Grace shal easely see the manifest & cleere euidece of our Catholike cause: the truth thereof set downe in the most plain scriptures of God: the cōtinuāce there­of testified by vniforme consent of al Antiquitie: the first original & roote of the cōtrarie heresie which now beareth greatest sway in your realme of Scotlād as also in England; from what fountaine it sprang, by what Apostles it was spread; by what Sophistrie, malice & dissimulatiō it hath encreased, by what wic­kednes, [Page] ignorāce, & impietie, it is maynteyned: finally, to what plain Atheisme or Paganisme it tēdeth. For which cause, many potent kings & princes, although otherwise circumuented by false ministers, or seduced by evil counsailers, vpon some humane reasons & co­lourable cōmodities craftely obiected, they departed from the vnitie of Christs church, & intangled them selues with other heresies of this tyme: yet could they never be induced to approue, or so much as to permit within their realmes this Zuingliā or Calviniā here­sie, because they were thoroughly resolved, that it was the very bane & pest of wel ordered cōmon welthes; for that it breadeth in her Sectaries a licentious liber­tie to beleeve what they fist against God & his church and to live how they please against the magistrate & his civil lawes, to which it preacheth that no obedi­ence is due for conscience sake. Among which Princes, for exāples sake to name one (lest I seeme to charge thē vniustly) Christianus 3. king of Denmarke, a Prince of great wisdom and experience, grand-father to that vertuous Princesse whom your Highnes hath chosen for your spouse and Queene, when as the congrègatiō of such kind of Protestants expelled from England byANNO 1553. Queene Mary, sought & laboured by al meanes pos­sible to obteyne harbour in his realme, only for a few dayes (vntil the extremitie of winter were somwhat passed over) if not in regard of their religion, which they said was purely Euangelical, yet in consideratiō of many feble old men and wemen, many infants & yong children which were in the company, & vnable without certain hazard of their liues to abide any [Page] more trauail on the seas in that extreme season: this notwithstanding, that king otherwise of nature clemēt and mercyful, and professing the Gospel (as they calNarrati [...] de dissipa ta Belgan ecclesia. & caet. Acta apu [...] regē Da­niae. a pa. 24. vsque ad 110. it) would by no meanes condescend that they should remayne any time within his dominions, except they forthwith without farther disputes, abandoned and condemned their Sacramentarie heresie; which he iudged to be directly against the Gospel of Christ, against the Articles of the Christian beleef, & against the publike quietnes & tranquillitie of his realme: as in the storie hereof set forth by them selues, at large appeareth. Which iudgemēt of that king, their notorious sauage, and barbarous behauiour in many countries of Europe, hath since that time continually more and more verified, and the writings of the ministers for defense of their opinions, which daily they invent, hath much more abundantly iustified: whereof this smale booke geveth also some proofe & demōstration.

In publishing whereof vnder your Maiesties name, if any man shal reproove me as bold & presumptuous, for my excuse, laying aside the examples of most aun­cient fathers, whose footesteps herein I haue folowed; if former reasons satisfie not, I appeale to your cle­mencie for pardon: protesting before God, that the cause which hath moued me hereunto, next vnto his honour, & defence of the truth; is my faithful, dutyful and seruiceable hart to your Maiestie, to whom I wish as large dominion and ample monarchie, as ever had any king of that Iland: for whom I pray, that with them and aboue them, yow may be victorious in warre, fortunate in peace, amiable to your subiects [Page] & dreadful to your enemies: that it may please our Lord to heape vpon yow & your posteritie al blessings spiritual and temporal: that finally, hauing gouerned your subiects in such quietnes, pretie, godlines, and rule of faith, in which your worthy predecessors haue lead yow the way, yow may at length with them to your eternal ioy & felicitie, render vnto God a com­fortable accompt for the great charge which he hath committed to your hands. Which, that your Maiestie may happily persourme with al honour & prosperous successe, according to my bounden dutie I shal not cease continually to pray.

Your Maiesties Most bounden Orator and humble seruant VVilliam Reinolde.

A table of the chapiters.

  • Chap. I. The Catholike and Apostolike faith concerning the Sacrament. pag. 1.
  • Chap. II. Of Berengarius heresie renewed in this age. pag. 36.
  • Chap. III. Of Calvin and the Calvinists opinion concerning the Sacrament. pag. 67.
  • Chap. IIII. Of the vvord SACRAMENT, and the Calvinists definition thereof. pag. 117.
  • Chap. V. The Scottish Supper compared vvith Christs Insti­tution. pag. 145.
  • Chap. VI. Of Christs body truly ioyned and deliuered vvith the Sacrament. pag. 163.
  • Chap. VII. Of Christs body no vvayes ioyned, nor deliuered vvith the Sacrament. pag. 172.
  • Chap. VIII. A further declaration of that vvhich vvas handled in the last chapiter. pag. 191.
  • Chap. IX. Comparison of the Sacramental signe vvith the word. pag. [...]07.
  • [Page]Chap. X. Of the VVORD necessarily required to make a sacrament. pag. 215.
  • Chap. XI. M. B. contradictions. The Scottish Supper is no Sa­crament of Christ. pag. 233.
  • Chap. XII. Of names attributed to the Sacrament. pag. 243.
  • Chap. XIII. Of the ends, for which the sacramēt vvas ordeyned. pag. 259.
  • Chap. XIIII. Of vertue remayning in the sacrament reserved: & of private Communions. pag. 276.
  • Chap. XV. That evil men receive Christs body. pag. 287.
  • Chap. XVI. Of tuitching Christ corporally and spiritually. pag. 309.
  • Chap. XVII. Manifest falsities & vntruthes against the Catholike faith. pag. 333.
  • Chap. XVIII. Argumēts against the real presence, answered. pa. 342.
  • Chap. XIX. Other arguments against the real presence, answered. pag. 357.
  • Chap. XX. Answere to places of scripture alleaged for proofe [Page] that Christs vvords spoken at his last supper must be vnderstood tropically. pag. 366.
  • Chap. XXI. Of contradictions: and the Zuinglians impietie in limiting Gods omnipotencie. pag. 379.
  • Chap. XXII. A brief confutation of the last two Sermons concer­ning preparation to receive the Sacrament. pag. 398.
  • The Conclusion. The conclusion, conteyning certain general reasons vvhy the Calvinian Gospel now preached in Scotland can not be accounted the Gospel of Christ. pag. 429.

This is the summe and effect of the chapiters in ge­neral. Ech one of vvhich, in his place is divided in to several parts and braunches: by considering vvhereof the reader may forthvvith perceive the particular dis­course and matter of the vvhole chapiter ensuing.

A NOTE FOR THE READER.

WHEREAS M. Bruces Sermōs are printed without any figures dis­tinguishing ether page or leafe, which no booke lightly omitteth: I haue (good reader) for plain dealing, & the more easy notifying to others that which I cite out of him, added figures to ech page, beginning the first, next after the Epistle dedicatorie, & so cōtinuing on by pages, 2. 3. 4. 5. 6. 7. vntil the end of his booke, which is page 296. Thus much I thought good to warne thee of, that if thow please to see his words in his owne booke, thow maist with so much the more facilitie find them.

THE CATHOLIKE AND APOSTOLIKE FAITH CONCERNING THE SACRAMENT.
THE FIRST CHAPITER.

The Argument.

1 Christ at his last supper instituted both a Sacrament, & also a sacrifice, consisting in the true & real presence of his pre­tious body & blud.

2 This is proued partly by graunt of the aduersaries, who confesse Christ in that supper to haue made his new testament, part­ly by particular examining the nature of a testament, and conferring the new testament with the old.

3 The same is proued by the Paschal lamb, which was a figure (as the aduersaries also graunt) of Christs Sacrament & fini­shed in the same, & therefore this must needs be a sacrifice as that was: according to the plaine scriptures, & al auncient fathers.

4 The same is most clearly proued by the sacrifice of Melchisedech, which albeit most Protestants reiect, & withall reiect the whole primitiue Church of Christians, as also the auncient synagogue of the lewes, both which church & s [...]nagogue confessed the same; yet some acknowledge it, & thereof is the holy sacrifice & real presence briefly inferred.

5 The same faith was reterned & practised by the first primitiue church in the time of the Apostles.

6 The same faith was continued in all Christendom from t [...]e Apo­stles tyme without any great trouble or contradiction the first thousand yeres, as appeareth by consent of the fathers, ge­neral [Page 2] Councels, & stories of the church.

7 Berengarius the first notorious father of the sacramētarie heresie, conuinced by learning, & condemned in sundrie Councels gathered out of al Christendom, abiured his owne wicked in­vention & died penitent therefore: from whose time to this age the Catholike faith hath bene clearly acknowledged and mainteyned by al Christians both in the Latin Church, & also in the Greeke.

8 Berengarius when he was a sacramentarie, he was also a dam­nable heretike, euen by the Protestants iudgement, for sundry other heresies besides this.

9 So were all they which since Berengarius haue taught this heresie; as Peter de Bruis the Albigenses, Almaricus and

10 Ihon VVi [...]lef a pernicious heretike, & flatterer; who yet recan [...]ed his heresies twise or thrise, & is condemned for an here­tike by the Protestants.

11 Out of the premisse; is gathered a generall & sure rule & the same confirmed by manifest scriptures, to know an heresie, & to proue, that Berengarius his opinion (& al that folow him) is heretical. And the summe of this chapiter touching the principal contents thereof is concluded with the authoritie of Erasmus, a man much extolled by the aduersaries.

BEFORE I come to examine the particular points of error & false doctrine contayned in these ser­mons, I thinke it convenient first in a chapter or two to declare the true Catholike faith concerning this sacrament as it hath alwaies bene receaued and acknowledged in the church of Christ; and withal historically to note, when, an in what sort the Zuinglian heresie, that I [...] which at this present bea [...]eth greatest sway among the Protestants of England & Scotland (for the Protestant cōgregations & preachers of Germanie from [Page 3] the beginning of this schisme in Martin Luthers time vn­til this present day, condemne it for heresie no lesse then do the Catholiks) at some tymes endeuored to put forth it self; but hath evermore bene repressed by the pastors of Christs church, vntil this present age: wherein faith deca­yng, & Christian beleefe being in many men for many points measured by carnal reason, vpon such ground e­ther of prophane infidelitie, or great decrease of faith, the true beleef of this sacrament hath amongst many other necessarie articles fayled in the harts of a number.

1 ¶ Our sauiour Christ therefore, when at the tyme of his passion he was to finish & consummate the worke, for which he was incarnate, that is, to redeeme mankynd, abrogate the old law, begin the new, & into this to trans­fer the sacrifices and priesthod of that former, as theHeb. 7. [...]. 1 [...] 1 Cor. 10. 1 [...] Apostle Paule teacheth vs; in his last supper for a perpe­tual memorie of that high and infinite sacrifice offered on the crosse, which was the persite & absolute redemptiō,Christ in his last supper i [...] stituted a true sacrifice. and consummation of al, the ful price and raunsom for al sinnes done or to be done from the first creation of the world vntil the last ending of the same: to continue I say a perpetual memorie of that bluddy sacrifice, to ordeine the true vvorship of god in the nevv lavv or testamentGenes. 4. [...] et cap. [...]. [...] Exod. 24. Mal [...]ch. 1 [...] (which worship in euerie law consisteth principally of sa­crifice) to leaue his people a peculier meane, whereby that infinite vertue & grace procured by the sacrifice on the crosse might be in particular diuided & applied to them: in his last supper instituted this sacrifice & sacrament of the altar, as comonly among Catholique Christians it is called: the sacrifice & sacrament of his owne most preti­ous body & blud: a sacrifice, for that it is offered to the honor of god for the benefite of christian people in cō ­memoration of Christ his sacrifice, once done and now past; as al the old sacrifices of the law of nature & Mo­ses were offered for the benefite of that people in prefi­guration of the same sacrifice of Christ then to come: a sacrament, for that it was also ordeyned to be receiued of Christians in particular, to feed our bodies to resurre­ction [Page 4] & immortalitie, & to geue grace, vertue & sancti­fication to oursewles.

This to be the true sense & meaning of our Sauiour in this institution, and that principally & especially con­cerning the sacrifice (for the sacrament is more euident,Christs body [...] in his supper. & confessed by the more learned of our aduersaries, & it shal be proued plainly hereafter, is sufficiently ex­pressed in the wordes of our Sauiour, vvhich according to the recital of al the Evangelists & S. Paul▪ yeld plainly [...]. [...]. Cor. 11. 1 [...]. [...] [...]. [...]. 20. this sense. For when Christ nameth his body broken or geuen for vs ▪which is al one as if he termed it sacrificed for vs) his blud of the new testament shed there in the supper mystically for vs, for remission of synnes, these words as tru­ly import a sacrifice▪ as any words which the holie scrip­ture vseth to expresse the sacrifice of Christ on the crosse:Ma [...]. 26. 28 Ma [...]. 14. [...] Gal. 1. 4. 1. Tim. 2. 6. Ti [...]. 2. 14. Ioan. 19. 33. 36. Chrysost. in 1. [...]. [...]. especially those words of S. Paul. Corpus quod frangitur, the body which is broken most properly & directly are to be referred to the body of Christ as in the sacrament, & vnder the forme of bread, in which it novv is, & then was truly brokē. & so it was not on the crosse, as S. Ihō specially recordeth. VVhe: [...]of S. Chrysostom writeth ve­ry liuinel [...] ▪ expounding this same word: Hoc in Euchari­stia vi lere lice [...], in cruce autem minime &c. This we see done in the sacrament, but not on the crosse. For there ye shal not breake an [...] bone of him▪ saith the Euangelist Iohn. [...]. But that which on the crosse he suffered not, that he suffereth in the sacrifice, & for thy sake (o man) is content to be broken. And so this word being by S. Pa [...]le incuitably verified of Christs body in the sacramēt, draweth by like necessitie al the rest, both touching the body and blud therevnto: although al the rest are also most truly spokē of the same body of Christ as geuen for vs on the crosse, which no ways impayreth but rather much strēgtheneth the veritie & real presence of the same body in the sacrament.

VVhich sense is yet more clearly & necessarely confir­med, if we cōferre these words of Christ vsed in delyue­ringChrists blud in the chal [...]c [...]. the chalice of the new law with the vvords of Mo­ses vsed in sprinkling the blud of gotes & calues, which [Page 5] was appointed by gods ordinance to ratifie & establish the covenant betwene god and his people the synagoge of the Iewes in the old lavv. For as then Moses gathering that blud in to some standing peece or cup sprinkled theExod. 24. [...]. Hebr. 9. [...]. people therevvith, saying▪ This is the blud of this (old) testa­ment, which god hath made with you: euen to our Sa [...]iour ordayning this new testament, most euidently making relation to those former vvords of Moses, and transfer­ring them to his new ordinance, vvhen he deliuered the chalice to his Apostles, & in them to the vniuersal Ca­tholikeLuc. 22. [...] church, said: This is the blud of the new testament as that vvas of the old, & this here conteyned in the chalice, is the selfe same, which is to be shed for yow, as that was sprinkled vpon the Iewes. VVhere S. Luke referring these later vvords, shed for yow, to that vvhich vvas conteyned in the chalice, me [...]utably convinceth that vvhich was in the chalice, to haue bene the very real blud of Christ▪ asLeo [...]m. 7. de passione Domini. August. [...]pist▪ [...]6. [...] [...] l. Chrysost. [...]. [...]. ad N oplyto [...] hom. 45. in Ioan. [...] [...]m. 61. ad [...]o [...]ul. A [...]tioch. truly as that vvas his real blud which the next day vvas shed on the crosse: & as truly as that was real blud, with vvhich the people vvere sprinkled in the old testamēt, in steed of vvhich blud this is succeded, the truth in place of the figure: as witnesseth S. Leo, S. Austin, S. Chry­sostom, & other most auncient fathers. All vvhich proue not only the real presence of Christs most pretious body & blud, but also that it is present by way of a sacrifice, & as in order to be sacrificed.

2 ¶ My intent is not to make any long discourses of this matter, vvhich hath bene so learnedly treated dy diuers excellent men of our Iland within our memorie, that I gladly confesse my selfe vnable to adde any thing to their labours. Yet because this point of Christs testament is the ground of al, and for denying the real presenceMagdeburg. C [...]t. 4. in p [...]s [...]t. Plane [...]c [...] ­ant testamen­tum Domini. of Christs blud in the sacramēt, the Lutheran Protestants thē selues charge the Caluinists with quit disanulling & making voyd the testament of our Sauiour, I thinke it good to make some more stay herein & better examine the circumstance of this testament, yet as nigh as I can eu­ [...]ing no new questions, but resting on such certayn ve­rities, [Page 6] as are confessed by the aduersaries them selues, & cleare by plaine scripture: out of vvhich I meane to de­duceMuscul. in [...]o [...] commun. cap. de can [...] Domini. nu [...]. 2. Pag. [...]2. such reasons, as may iustifie our catholike cause, & disproue the contrary. VVolf. Musculus in his common places entreating hereof, writeth thus: S. Luke & S. Paule attribute to the cuppe that it is the new testament. VVhereby they signifie this to be the sacrament of the new testament in re­spect of the old the Paschal sacrament, which Christ finished in this his last supper, & in place thereof substituted this new. In the same supper being then nigh to his death, he made his te­stament. Thus Musculꝰ. In vvhich fevv vvords he noteth tvvo things very important concerning the truth where­ofChrists testa­ [...]t made as [...] last supper I here entreate, both deliuered in the scriptures, both vrged by the Catholikes, both cōfessed not onely by the Lutherans, but also by the Sacramētaries, as here we see. The first, that Christ in his last supper made his new testamēt: the second, that Christ in the same his last supper en­ded the sacramēt of the Paschal lamb, & ordeyned in place ther­of the sacrament of his body. Concerning the f [...]t, vvhat a Testament is, & how Christ made his, the same vvri­ter expresseth truly in this sort. A testament is the last wil VVhat vvas required to [...]he making thereof. of one that is to dye, wherein he bestoweth his goods, & freely geueth to whom he pleaseth. To the making of a testamēt, & that it be auayleable, is required, first the free libertie & power of the 1 [...]ber ac sui [...]. testator, that he be as his owne commaundement. For a slaue, a seruant, a sonne vnder the power & regiment of an other, can not make a testament. So Christ when he made his testament, was free, & had power & libertie to do it. God his father gaue Matth. 11. 27. Hebr. 1. 2. al in to his hands, made him heyre of al in heauen & earth. God his father willed him to make a testament, & sent him in to the world to that end, that by his death he should confirme Hebr. 8. [...]om. [...] 1. 2 3 this new testament, which he had promised. Next, it is required in a testament, that the testator bequeath his owne goods, & not other mens: so did Christ. 3. A thing can not be geuen in a testa­mēt: which is due of right. So that which Christ gaue in his testament, was geuen only of grace & fauour. 4. In a testamēt it is required, that certain executors of the testament be assigned. 4 Those Christ made his Apostles, to whom he cōmitted that office [Page 7] that they by evangelizing, should ministerially dispense the 1. Cor. 4. v. [...]. 5 grace of this testament. 5. Finally, to the confirmation & rati­fication of a testament is required the death of the testator. So Christ the next day after this testament was made, died on the crosse, & there by his death & blud, ratified, confirmed, & eternally established it. Thus far Musculꝰ, adding withal, Christ Ibi. pag. [...] saith, this cup is the new testament in my blud; or according to Matthew & Marc, this is my blud, which is of the new testa­ment. The old testament consisted in the tropical & figuratiue blud of beasts, the truth whereof was to be fulfilled in the blud of Christ. The new testament consisted not in the blud of any beast, but of Christ the true & immaculate lamb. For declara­tion whereof he said▪ This cup is the new testament in my blud: (or) This cup is my blud, which is of the new testament. Christs blud deliuered in his last supper. Thus much being manifest, confessed, and graunted; it must also be graunted of necessitie, that this blud was delyuered in the supper, & not only shed on the crosse, as Musculus & the Zuinglians suppose. First, because our Sauiour Christ according to the report of al the Euange­lists in precise termes so avoucheth, This (in the cup or chalice) is my blud of the new testament. Secondly, because to the making of the new testament, & fulfilling the figure of the old, true & real blud of the sacrifice was required, as appeareth in the figure, which here the aduersaries cōfesse to haue bene fulfilled. For in that figure first of alExod. 24.. 6. 7. [...]. Hebr. 9. [...] was the sacrifice offered, & the blud thereof taken in the cuppes, & then the people sprinkled with the blud of the sacrifice, & these words vsed: This is the blud of the testament &c. Nether is it possible, that the blud of the sacrifice should be deliuered, or taken, or any waies im­ployed by man or to man, before the sacrifice were offe­red to god. Therefore whereas Christ assureth this to be the blud of the new testament, as that was of the old: it is as certain & sure, that the sacrifice, whereof this was the blud was before offered, as vve are sure of the same in theChrist offered sacrifice at his last supper. old testamēt. Briefly vvhereas in that figuratiue sacrifice, whereof this is the accomplishmēt, & perfect on 3. things are specified by the holy ghost, 1. the publication of the [Page 8] law or testament to the people, 2. the offering of the sacri­fice [...] 3 whereof the blud vvas taken, 3. the eating of the sa­crifice, sprinkling of the people vvith the blud, and vsing of those words: This is the blud of the testament: vvhereas for exact correspondence of the first, Christ at his last [...] supper▪ publisheth his lavv and testament: A new com­maundement geue I to yow, that yow loue one an other, as Ioan. 13. 34. cap. 14. 16. cap. 15. 9. 10. [...]c. I haue loued yow: promiseth the holy ghost to remayne vvith them and his church for euer; iterateth that com­maundement of mutual loue & charitie, as the summe of his new law & perfection thereof, which was to beCap. 16. 12. wrought in the hartes of his Christiās by the holy ghost then promised, vvho also vvas euer to assist them, to teach them,’ to leade them & the vvhole Church for euer in to al truth, & so fu [...]th: vvhereas thus in 5. vvhole chapitersCap. 13. 14. 15. 16. 17. having expressed his new wil & testament▪ & such graces as apperteyne therevnto, he in fine for correspondence of the third, biddeth the executors of his testament to eate his body and drinke his blud vvith those same so preg­nant, so vrgent vvords; This is my body, which is and shal be deliuered for you: This is my blud of the new testament, which is and shal be shed for yow: hovv can it othervvise be chosen, but for ansvvering of the second part, as that body and blud of beastes there vvas first offered to god in sacrifice, so this body and blud here must be offered in like sort, to fulfill and accomplish that figure? So that it suffiseth not to say, the blud of Christ vvas shed on the crosse vvhere he dyed, though that also vvere necessarie for the confirmation and ratification of the testament, as vve also graunt▪ and common reason teacheth, and the Apostle proueth (for testamentum in mortuis confirmatur, aH [...]br. 9. 17. testament taketh his absolute and ful perfection, strength and ratification by the death of the testator) but vve say further, that to make and perfite the testament as it vvas at the last supper▪ blud also vvas by gods order requisite; & that blud to be first offered to god in sacrifice; vvith­outChrist offered him s [...]lf at his [...]t supper. vvhich oblation first made to god, it could not be receiued of men: and the conference of Christs actions [Page 9] vvith those of Moses, manifestly conuinceth the same, asGreg. Nysse­nus orat. 1. de `Resurre­ctione. shal better appeare in the next paragraph. For the pre­sent, the only authoritie of Gregorious Nyssenus brother to S. Basil the great may serue, vvho vvriteth very plainly, that our Sauiour after a secret and most diuine maner of sacrifice preuented the iudgement and violence of the Iewes, and offered him selfe for vs, being at one tyme the priest, and the lamb, that taketh away the sinnes of the world. And when was this done? then when he gaue his body to be eaten, and blud to be drunken of his frends (the Apostles.) For a man could not eate the lamb, except the immolation went before. Quum igitur discipulis suis dedit corpus ad comedendum, aperte demon­strat iam perfectam & absolutam esse agni immolationem. Christ therefore who gaue to his Disciples his body to be eaten, euidently declareth, that the oblation or immolation of that lamb was now past and performed. Now already therefore by his almightie power was that body, inuisibly and in wonderfull maner sacrificed. The selfe same, but more briefly, & there­fore not so plainly, vvriteth Hesichius bishop of Hieru­salem:Hesi [...]hius [...] Leuit. lib. 1. cap. 4. [...] lib. 6. cap. 23. Christ preuenting the sacrifice of his body vpon the crosse in violent maner sacrificed him selfe in the supper of his Apostles which thing they know, who vnderstand the vertue of these mysteries.

3 ¶ To this argument▪ the other mysterie of the paschal lambe which Christ also finished in his last supper, substituting or placing this sacrament of his body and blud in steed thereof, as Musculus truly auoucheth, yeldeth great force. For plainer declaration vvhereof vve likevvise wil accept that vvhich our aduersaries enforced by manifest scripture graunt, & thereof dravv a truer conclusion then they do. This figure thus the same author expoundeth: Christ Muscul. vbi supra pa. 3 [...]4 saith, this bread is my body, the body of the true lamb, which ere long shal be offered in sacrifice. This cuppe or (to speake more plainly▪ as Th. Beza also teacheth vs▪ that which is cōteyned Be [...] annot. [...] Matt [...] [...]. 26. v. 28. in this cuppe, is not the old, but the new testament in my blud, the true lamb, whose blud shal be shed for yow. Therefore as this figuratiue lamb hath bene hitherto accompted the paschal sacra­ment of the old testament: so this bread and cup shal hence for­ward [Page 10] be accompted in the new testament for the sacrament of The sacramēt, in steed of the Paschal lamb my body sacrificed and my blud shed. This I take to be the mea­ning of Christ in these words, that as Moses the mediator of the old testament Exod. 12. toke order about that paschal lamb, in­stituted of it a solemne yerely memorial before it was sacrificed, that by the blud thereof [...]e might turne away the Angel, which killed al the first borne, and so he appointed that for a sacra­ment of the old testament: in like maner Christ meaning now to make an end of the old testament, and to begin the new, or­deyned this sacrament of the new & true paschal, I meane of his owne body and blud, before he was to be offered on the crosse for the redemption of mankynd. Againe in the same place.Mus [...]l. vbi. supra. 3 23. Christ in his supper endeth the old testament, and sacraments thereof by the succession of the new testament. There he saith. This is the new testament in my blud, and so doth substitute the new testament in place of the old, and withall ordeyneth a sa­crament consisting of two parts, which should correspond to the sacrament of the old Pasch, which also consisted of two parts. In that figuratiue Pasch was sacramental meate & drinke, so is it here etc. Briefly (for I wil not stand vpon euerie his particular circumstance) his conclusion is that the plaine text, and order vsed by Christ declareth sufficiently, that Christs mystical supper succeded in place of the old pasch, which was a sacrament of the old law. So here we see accorded; that the plaine te [...]t of scripture, and Christs owne doing proue,Comparison of our sacrament vvith th [...] paschal lamb. the paschal lamb to haue bene a prefiguration of this sacrament instituted by Christ at his last supper, vvhich (as before is confessed) was ordeyned by Christ to suc­cede in place of that paschal lamb. And this to be so, ap­peareth by euery circumstance of Christs action compa­red vvith that auncient ceremonie. That lambe vvas byNum. 9. 5. Exo. 1 2. v. 6 Matth. 20. v 17. 20. God appointed to be sacrificed precisely the 14. day of the first moneth in the euening. Christ in the same day, and the same time of the day precisely instituted this sacra­ment. That lamb was offered in memorie of our lordsExo. 12. 11. est enim ph [...] ­se, 1. trans [...]tus Domini. passe-ouer, and deliuerie of the Iewes out of their Aegiptiacal bondage. The Eucharist is offered in memo­rie of Christs passe-ouer, vvhen by his passion he passed [Page 11] out of this world to his father, & also in memorie ofLuc. [...]2. 19. Ioan. 13. 1. Exod. 12. v. 6. 8. 11. our deliuerance from the power and bondage of Satan, which benefite is procured vs by Christs death. That lamb was first offered as a sacrifice, & then eaten as a sa­crament, as the viage-prouision for pilgremes and tra­uailers▪ for which cause they who did eate it, were then attired like trauailers with their loynes girded, shoes on their feete, staues in their hands, as men being in their iourney tovvards Iewrie their land of promise. So this (to omitte the sacrifice first due to god) is imparted to Chri­stians as their proper viage prouision, their viaticum, by which they are strengthened & comforted in this vale of miserie and peregrination, wherein they trauaile to­wards heauen their eternal country and promised land.Deuteron. 1 [...] v. 5. 6. Hieron. tom. 2. epist. ad Damaiū Papam. Aug. sermo. 18 1. de tē ­pore. cap. 12. Num. 9. 5. Exod. 1 [...]. 43 45. 1 Cor. 11. 28 That lamb could not be lavvfully eaten but in Hierusa­lem only, the place which god had appointed peculiarly for his name to dwel in: nor this but in the Catholike church, with out vvhich who so▪ euer eateth it, he is prophane, he is in the high way of damnation, as saith S. Hierom. & S. Augu­stin. That was appropriated to those only that were Hebrewes; circumcided and cleane: so this to only Christi­ans, baptised, of pure life and conscience, for vvhich cause S. Paule willeth euery one to proue and t [...]ie him selfe before he presume to this table. Finally as Moses cōmaunded the Israelites to keep the memorie thereof for euer:Exod. 12. 42. so Christ vvilled his Christians to do this in memorie of his passiō & death for euer vntil his second aduent. VVhere1 Cor. 11. 25 26. as this then so exact a prefiguration of the Christian Eucharist, and which was ended and fulfilled in our Eucharist: before it was eaten, was by Gods ordi­nanceExod. 12. 6. commaunded to be offered to him in sacrifice: how can it be denyed, but that the Eucharist was also sacrificed before it was eaten? How was the figure fulfil­led, if the principal part and ceremonie most touching the honour of God, were omitted? And how is it credibleChrist sacrifi­ced at his last supper. that our Sauiour, who so diligently obserued euery lesser resemblance, should neglect & omitte that which was most notable & important? VVherefore as the Protestāts [Page 12] them selues confesse one part, videlicet the sacrament of Christs body to haue bene foresignified in the pa [...]chal lamb, and that to haue bene fulfilled in our sacrament & this our sacramēt to haue succeded in place their of: so we must dravv them one foote farther, and adde vpon like ground & vvarrant, that that sacrifice of the lamb foresig­nified also our Eucharistical sacrifice: that it vvas fulfilled & accomplished in this, and that this Christian sacrifice hath succeded in place of that Iudaical. VVhich conclu­sion the same comparison of the scriptures inferreth, the office of Christs priesthod and fulfilling of the lavv en­forceth, the Apostle acknovvledgeth, and the church of1. Cor. 5. [...]. Tertullian. Cyprian. Ambros. Nazianz. Hi [...]r [...]n [...]m. Chrysost. August. Leo. Hesichius. Beda. Christ from the beginning hath euermore beleeued, as vve learne by Tertullian lib 4. contra Marcionem, S. Cy­prian de Caena Domini, S. Ambrose in Luc. 2. S. Nazian­zen oratio. 2. de pascha. S. Hierom in Matth 26. S. Chry­sostom. homil. de proditione Iudae, & homil. 23. in Matth. S. August. contra literas Petiliani lib. 2. cap. 37. S. Leo Serm. 7. de passione Domini. Hesich. lib. 2. in [...]euit. cap. 8. & lib. 6. ca. 23. S. Beda in Luc. 22. The summe of al vvhose vvords is briefly thus vttered by S. Chrysostom in the place before noted: At one table both Paschal lamb [...] Marc. 14. 12 were celebrated or offered, first the figure, then the truth. And S. Leo: The old obseruation is taken away by the new sacra­ment: Hostia [...]n [...] ­stiam transit. one sacrifice passeth into an other, one blud excludeth & endeth the other, & the legal ceremonie while it is changed, is fulfilled. Hesichius more shortly: Christ at his last supper hauing first eaten the figuratiue lambe with his Apostles, after­wards offered his owne sacrifice. And albeit (as saith S. Gau­dentius)Gaud. tract. [...]. in Exod. in that shadow of the legal pasch, many lambs were offered, not one onely, but in euery seueral howse one, yet now thorow al churches idem in mysterio panis & vini reficit immolatus, vi [...]ificat creditus, consecrātes san­ctifica [...] consecratus Haec agni caro, hic sanguis est. One & the selfe same lambe in the mysterie of bread & wine being sacri­ficed doth refresh vs al, being beleeued reviueth vs al, & be­ing consecrated sanctifieth al the consecraters. This is the flesh of the lambe Christ, this is his blud. Thus these two parcels [Page 13] being true, & manifest, and for such graunted by our aduersaties, the one, that Christ in his last supper made the new testament: the other, that then he fulfilled the auncient ceremonie of the paschal lambe, and altered that in to this our sacrament: these two being examined & conferred according to the sense of euidēt scripture, and consent of the primitiue church, manife­stly establish a true sacrifice and real presence of Christs body & blud, in this sacrament of the new law & testa­ment.

4 ¶ And yet the figure of Melchisedech is more plaine,M [...]l [...]ised [...] sacrifice. cleare and irre [...]utable, then ether of these. Nether vvas there euer any learned christian man, bishop, Father, Do­ctor, or hovv so euer he be called, that vvrote since the beginning of the church, but he graunted, & as occasion of mentioning the same vvas offered, committed also to vvriting, that the sacrifice of Melchisedech foreshevved Christs sacrifice in his last supper; and that there, ChristG [...]s. 14. Psal. 109. exactly and most properly offered sacrifice according to the order and [...]ite of Melchisedech, as vvas foreprophe­cied of him. This I say is the vniforme and vniuersal consent of al auncient fathers, that euer vvrote cōmentaries vpon scripture since the Apostles tyme: and some few sacramentarie-protestans there are, and more Lutherās,Vide V [...] R [...]gium res­pon [...]. E [...] d [...] Mis­sa cap. 13. F [...]c [...]as M [...] ­d [...]. de [...] ­ [...] si [...] lib. 4. ca. 19. which vnwares and indirectly to an other purpose con­fe [...]e so much. Of vvhich number, Andreas Fric [...]is some­time secretarie to the king of Pole, and (for a noble man) as learned as any that hath vvriten for the sacramenta­rie gospel: Christ ▪saith [...]as a feas [...]maker distributed to his gheasts bread & wine, [...]e fulfilled the office of Melchisedech the priest of the most high god, him selfe a most true priest. For as he offered to Abraham bread & wine, so Christ gaue bread and Ibid. lib. [...]. [...]e Eccl [...]si [...] [...]act. 11. dialog. 1. pa. [...]1 [...]. wine to his Apostles. And in an other place, somewhat more to the purpose: Christ after the example of Melchise­dech offering bread & wine, gaue both to his disciples. There­fore priests that sacrifice after the example of Melchisedech & Christ, should geue to Christs disciples both bread & wine. In which application, this man much abuseth him self▪ in [Page 14] that he maketh Melchisedech a priest in offering bread &Christ in his [...]s [...] supper offered after Melchisede [...]s order wine to Abraham his inferior (whereas sacrifice is an of­fice or dutie appointed to testifie the obedience of an in­ferior to the superior, & properly of man to god) which was no part of a priestly sacrifice, but onely of a regal or princely liberalitie & benevolence, as the Protestants cō ­monly, & therein truly, declare the matter. And muchCyprian libr. [...]. epist. 3. more theologically S. Cyprian expresseth this figure, whē he writeth that Christ in his last supper as the priest of the hiest god, offered sacrifice (not to Abraham) but to god his father; & offered the same that Melchisedech did, id est pa­nem & vinum, suum scilicet corpus & sanguinem; that is to say, bread & wine, I meane his owne body & blud. And thus he being the fulnes & plenitude of all, accomplished & Melchisede [...] sacrifice in the nevv Testa­ment. performed the veritie of that figuratiue sacrifice, which was foreshewed in the bread and wine offered by Melchisedech. VVhich sacrifice in the same epistle S. Cyprian also de­duceth to priests of the new testament: that for so much as Christ being the priest of God his father, first of al so offered sacrifice to god, & commaunded the same to be done in cōme­moration of him: therefore priests ought in that same maner to offer true & persite sacrifice to god almightie in the Catholike church, as they see Christ to haue done before them. This is the right application of that sacrifice offered to god by Melchisedech, & that this should so be practised in theBibliander de summa t [...]n. lib. 2. pa, 89. new testament, Theodorus Bibliander a famous man a­mong the Sacramentaries testifieth to haue bene the ge­neral beleefe of al the auncient Hebrewes. His words are: Est apud Hebraeos veteres dogma receptissimum &c. It is among the auncient Hebrewes a doctrine most generally re­ceyued, that at the comming of the Messias, al legal sacrifices shal haue an end, & there shal be frequēted only the Eucharisti cal sacrifice of praise & cōfession: & that shal be done in bread & wine▪ as Melchisedech king of Salem & priest of the hiest god in the time of Abraham brought forth bread & wine in sacrifice. VVhereof the Christian learned reader desirous of the truth, may see a verie good treatise out of sundrie the old & most famous Rabbins before Christ, gathe­red [Page 15] together by Petrus Galatinus in his tenth booke De ar­canis Galat. de ar­canis Cath. verita. lib. 10. Catholicae veritatis: where he verie wel declareth the three special points here mentioned by S. Cyprian andCap. 4. Bibliander, 1. that in place of al the auncient legal sacrifices should succede in the new testamēt an eucharisti­cal sacrifice in bread & wine: 2. that that bread & wineCap. 6. Cap. 5. should be the true flesh & blud of the Messias & 3. that in such sacrifice should consist the priesthod according to the order of Melchisedech. Al which might easelie & plainely inough be deduced out of the scriptures (for if Melchisedech so offered in prefiguration of Christ, Christ must needes likewise so offer to fulfil that figure: which being neuer by Christ accōplished but at his last supper, most sure & certain it is that there he offered after the order of Melchisedech) were it not that the Protestants, especially the Sacramentaries, herein, cheifly in the firstGenes. 14. 1 [...]. original & ground of all the rest, that is in the sacrifice of Melchisedech mētioned in Genesis, shew them selues [...] Contēpt of the auncient fa­thers. incredible wranglers & Sophisters in cauilling vpon the Hebrew letter, without al reason & ground, heretikes beyond measure in trusting to them selues alone, & con­demning al others, who since the time of MelchisedechCaluin d [...] vera eccl [...]sia reformanda ratione. [...]ps [...] vanitat [...] vanius. Idem ad He­bra. ca. 7. v. 9. both Hebrewes & Christians haue acknowledged in this place a sacrifice. Amongst which heretikes the chief both Caluin & Zuingli▪ very saucely & impudētly shame not to say, that in this matter al the auncient fathers & writers wrote & spake without iudgement, more vainl [...] then vanitie it self, & not content with Christs institution, & the wisdom of god, inuented the oblatiō of their owne heads. They al erred in so bel [...]ing & writing & deuised to them selues a sacrifice, whereof Moses & the holy Gost neuer thought. They Zuing [...]. [...]. [...]. Epichir. de ca­none M [...]s [...] [...]ol. 183. Thyr gl [...]s [...] i [...] Hebra. [...]7. v. 1. followed there owne inuentions, & saw lesse in the scriptures then the rude ignorant people. And Illy [...]icus: that they in so expounding the scriptures, violently & naughtely hun­ted after allegories, as was always their fashion. Although our English doctor, doctor Iewel whose Theologie consisted vpon words & phrases, haue a farther shift pecu­lier to him selfe beyond al other, vz. that the Hebrew word [Page 16] vsed by Moyses is doubtful, & signifieth as wel a prince as a Ievv. Defence of the A 6. logic part. po­ [...]a. 11. pa. 650. [...] Psal. 9 [...]. 6. Genes. 14. 18. Psal. 109. 4. Helra. 7. 1. priest, & therefore nether priesthod nor sacrifice could necessarily be inferred thereof. VVhich is a right way to checke & reproue both the prophet Dauid, & Apostle Paule, who long sithence determined the Hebrew word to one certain signification, which I suppose they knew somwhat better then M. Iewel did. The declaration of which matter to make it plaine to common capacities, because it would require some longer time, then I thinke needeful to spend, for that it is somwhat obscure & subtile & dependeth vpon gramatical cauils of the Hebrew tōgeLuther. Vrban [...] Reg. M [...]n Pomeranu [...]. Bi [...]rus. Brentius. K [...]mn [...]us. [...]yr [...]cu [...]. I wil here omit, especially for that otherwise sufficient seemeth to haue bene said of the words of Christs sup­per; which are also so very manifest & euident of them selues, that the more learned gospellers from the first o­riginal of this new gospel, haue stood in defence of the real presence, & do at this present, against the tropical construction of the Caluinists. VVherefore ceasing to speake any more hereof, I wil procede on as I intended, to shew the continuance of this beleefe, if yet first I shal note in a word or two, that Christs speach vttered in the institution of this sacrament, cary such weight to induce & establish a sactifice, that so much in part is confessed, &Caluin in 1. Cor. ca. 11. v. 24. graunted by Ihon Caluin him selfe, who in his cōmen­tarie vpon the words of the Apostle S. Paule, Corpus quod pro vobis frangitur, The body, which is broken for yow, wri­tethChrists body geuen as in Sacrifies. thus: This is not lightly to be passed ouer. For Christ geueth vs not his body sleightly, or without any condition ad­ioyned, but he geueth it as sacrificed for vs. VVhere ore the first part of this sentence declareth that the body of Christ is deliuered or exhibited to vs: the second part expresseth what fruit cometh to vs thereby, to wit, that thereby we are made partakers of the redemption wrought by Christ, & the benefit of his sacrificess applied to vs. VVhich words how soeuer he vnderstand them, signifie wel & truly, that Christ in that his last supper, deliuered his blessed body to his di­sciples, & in them to al Christians, not as borne of the virgin, not as conversant in this world, not as risen from [Page 17] death, & ascending to heauen, or sitting there on gods right hand; but as offered to god, & sacrificed for vs, & to the end, that by that cōmemoratiue sacrifice, the fruite of Christs redemption procured vniuersally to al man­kind by his death on the crosse, might be really & effe­ctually applied to al faithfull Christians, members of Christs catholike church who haue cōmunication in that sacrifice.

¶ And thus with this opinion, was this sacrament pra­ctised by the Apostles in the first Apostolical church im­mediatly after Christ, as we learne by S. Luke, & the Apostle S. Paule: by S. Luke, when he noteth in theSacrifice vsed by the Apo­stles. Actes of the Apostles, that the holy Ghost chose out cer­taine of them, as they were doing publike service & ministerie to our lord, ministrantibꝰ illis domino. VVhereAct. [...]3. 2▪ the word vsed by the Evangelist signifieth a publike mi­nisterie & service of the church, such as properly the sacri­ficeErasmus. [...] is. And therefore Erasmus translateth it according to the proper signification of the Greeke word, sacrifi­cantibus illis domino: while they were doing sacrifice to our lord. VVhich Beza also could be content to admit, wereBeza in cur [...] lo [...]um▪ it not, it draweth to nigh to the church sacrifice. But howsoeuer in that respect he refuseth it; sure it is, al the old fathers & Apostolike men, from thence & in that [...] Masse. sense, called the christian sacrifice or masse, the Liturgie, as the Liturgie or masse of S. Iames, the Liturgie or masse of S. Basil, the Liturgie or masse of S. Chrysost.Lut. 1. v. 2 [...]hebra. ca. [...]. 2. 6. as also Erasmus doth interprete it: & in this sense of a publike sacrifice doth S. Luke otherwhere vse the word: & S. Paule by this word properly expresseth our Sauiours priesthod and his most publike & general sacrifice. VVhich Apostle also mentioneth this the Church sacri­fice,1. Covinth. 10 14. S. Paul pro­veth the sa­cuses. when as writing to the christians of Corinth, he de­horteth them from cōmunicating with the Gentiles in their idolatrous sacrifices by an argument taken from the nature of al sacrifices, & the excellencie of this Chri­stian sacrifice. For the nature of al sacrifices is to ioyne the cōmunicants with him vnto whom the sacrifice is [Page 18] offered, whether it be god or the deuil. ‘As among theIbi. v. 18. v. 20. v. 16. v. 21. Iewes (saith the Apostle) they which did eate of the thing sacrificed, were thereby made partakers of the sacrifice, & by such sacrifice did concrre to the honor of the true god: in like sort, they which take part of things of­sered to Idols, thereby are made partakers of the Idola­trous sacrifice, & so together with idolaters honor the deuil. Then how straunge a thing is it, that yow who partake of the table & sacrifice of Christ, who there cō ­municate & receiue his pretious body and blud (for the chalice there blessed, is the cōmunication of his blud, the bread there broken is the participation of his body) should also be partakers of the table & sacrifice of deuils.’ In which argument, albeit the Apostle being brief, and writing to Christians, whom he accounteth skilful &v. 15. wei instructed in this thing, by mentioning litle, signi­fieth more, & setting downe one part, willeth them to vnderstand the whole, as Calvin also truly noteth, andCaluin. in 1. Cor. a. [...]0. v. 17. therefore vseth not in everie part of his comparison the terme of altar and sacrifice: yet as otherwhere he ac­knowledgeth the Christians to haue a true altar to sacri­fice on, and consequently a sacrifice, from which theHebra. 13. 1 Iewes were debatred [...] so here the very drift of his rea­son, & exact correspondence of ech part to other, require that as the Iewes had an altar & a sacrifice, so had the Gentils, so had the Christians. As the Iewes offered to their god, so did the Gentils to their (false) god, so did the Christians. As the Iewes by that seruice were parta­kersSacrifice vsed among the first Chris­tians. of the worship of the true god, so were the Gen­tils by the like seruice concluded & conuinced to wor­ship a false god, that is the deuil, & therefore could not haue any part or cōmunion in the worship of the true god▪ which was performed by the dreadful sacritice of Christs body & blud among Christians. VVhich triple sacrifice, that of the Gentils to the deuil, & these two of the Iewes & Christians to the true god, S. ChrysostomChrysost. in. 1 Co [...]. [...]. 10. Homil. [...]4. ve [...]v we observeth, writing vpon the same place. His words are: In the old testament Pagans & idolaters offered [Page 19] the blud of beasts to their idols. This blud god tooke to him selfe, that so he might turne away his people from committing idolatrie: which was a great signe of infinite loue. But here in the new testament he provided a sacrifice far more won­derful Seipsum off [...] ­rendum pr [...] ­cepit. & excellent, both in that he changed the sacrifice, & withal in place of beasts killed in sacrifice, he cōmaunded him selfe to be offered. And this to be the true sense of the place, Vib. Regius ioynt-Apostle with M. Luther in preachingPrasatie ope­ru Vib. R [...]g [...] de preplutij [...] vi [...]u Testamēt [...] so. 164 & operum parte 3. s. 7 [...] this new gospel (& whom the Protestants of Germanie acknowlege & cal a perfite & absolute Diuine, of infinite learning, the Evangelist & cheef Superintendent of the chur­thes of Christ in the Duchie of Luneburge, as Luther was in the Duchie of Saxonie) plainely graunteth. Many there are (saith he) which thinke a sacrifice to be proued by the Apostle 1. Cor. 10. where he dehorteth from the societie of such as sa­crifice Vrban. Regi [...] 1. parte op [...] ­rum, de miss [...] negotio, & [...]. sol. 6 [...]. to idols, by arguments taken from the faith of the sa­crifice vsed by the Iewes & Gentils. For he seemeth to com­pare sacrifice to sacrifice, as Chrysostome teacheth; & his comparison so to stand, that by it is gathered Christians in the Lords supper to haue a certaine peculiar sacrifice, whereby they are made partakers of our lord, as the idolaters by their abominable sacrifice are made partakers of deuils. VVhich if it be so, me seemeth it may be answered, that in the supper of Christians are the body & blud of Christ, which are a holy sacrifice, but cōmemoratiue: sacrosanctum sunt sacrificium sed The masse [...] true sourifice, yet comme [...] ratius. memoriale. By which later word, albeit he thinketh to haue answered the Catholiks, & excluded the truth of the sacritice, yet is he much deceiued therein. For so far are Catholiks from denying the sacrifice to be commemo­ratiue, that of al other sacrifices, which euer were, or can be imagined, we graunt this to be moste cōmemo­ratiue, as which most neerely, liuely, & truly expresseth the verie condition, efficacie & nature of that sacrifice, offered on the crosse, with which being one in substance it differeth only in maner of offering & generalitie ofMat. 16. [...] M [...]t. 17. [...]. [...]. Pet. 1. [...]. redemption. And as Christs transfiguration on the holy mount before his passion, vvas the best & most persite si­gure, examplar & representation of that eternal glorie, [Page 20] which the same person of Christ vvas to enioye in hea­uen after his resurrection & ascension: in like maner vve are to iudge of this mistical & cōmemoratiue sacri­fice in respect of his sacrifice on the crosse; yet not exclu­ding the veritie of Christs presence in one place more then the other. Nether is there any reason, vvhy Vrba­nus Regius a Lutheran should imagine the sacrifice to be disproued for that it is a memorial, or done in cōmemo­ration of Christ, more then the real presence is dispro­ued & reiected, because that also in the Lutheran religion must needs be done in cōmemoration: Christs vvords being most plaine, do this in cōmemoration of me. VVhich [...]. 22. 19. vvords doubtles haue no more strength to overthrovv & remoue a sacrifice of Christs body as al Catholikes vrge, then a true presence of the same body, vvhich al Lutherās graunt. So that out of these vvords of the Apostle is con­firmed the mistical sacrifice, & that it vvas vsually fre­quented in the first Apostolical church, vvhich rec a [...]ed directly from Christ and his Apostles the order & admi­nistration thereof.

6 ¶ This sincere & sound beleefe concerning both sacri­fice & sacrament, continued in the catholike church for the first thousand yeres, almost vvithout contradiction of any man or sect vvorth the naming. Only as our Sa­uiourIoan. 6. 51. him self in the ve [...]ie beginning vvhen he first pro­m [...]se [...] that the bread which he would geue, should be the same flesh, which he was to geue for the life of the world, sig­nifiedIbi v. 64. obscurely that Iudas the traytour & certaine other for want of faith vvere scandalized at his vvords, & re­p [...]ne [...] at them: so a fevv veres after, it may be gathered that some there vvere of Iudas folovvers, vvho likevvise denyed the truth of this heauenly mistery, vvhereof S.Real presence Ignatius scholer to the postles vvriteth thus as hisT [...]od. [...]. 3. [...] [...]. vvords are recorded by Theodoretus: Some sectaries there are who like not, nor approue the obl [...]ions & sacri­fi [...]e [...] [...] [...] [...]. [...] for that they ac­knowledge [...] [...] [...] [...] [...] [...] c [...]rn [...]m salu [...] ▪ toris nostr [...]. quae pro pecc [...] t [...] nostris passa est, [...]t c. not the Eucharist to be the flesh of our Sauiour Christ Iesu, the selfe same flesh that suffred for our sinne [...] & [Page 21] which the father of his merciful goodnes raised from death. But vvhat these men vvere, & vvhat svvay they bare, & vvhat scholers they had, appeareth not by any eccle­siastical record, & therefore belike vvere sone put to si­lence in that happie time of our primitiue & first faith, vvhen the Apostles them selues, and many by them in­structed had the governement of the church. VVhere­fore the beleefe first taught by Christ and his Apostles proceded on from hand to hand, from age to age, vvith­out any notable resistance. VVhereof (being a thing at large treated & proued in sundry bookes both latin and english set forth of late) I vvil bring only thre or fovver testimonies, but the same most auncient. S. Ireneus bi­shop of Lyons in Fraunce & martyr, S. Cyprian bishop of Carthage in Africa, a martyr likevvise, and the first general Councels of Nice & Ephesus in Asia. S. Ireneus vvriteth thus: Christ taking bread gaue thankes & said, Ireneus lib. [...] ca. 32. This is my body, and that which was in the chalice, he con­fessed to be his blud, and so taught the new sacrifice of the True sacrifice of the nevv testament. new testament, which the church receiuing from the Apostles, doth offer to god through the whole world. Of which sacrifice the prophete Malachie foreprophecied thus: I haue no liking in Malach. 10 yow, saith our lord almightie, nether wil I take sacrifice of your hand (o ye Iewes) because from the rising of the Sunne to the going doune of the same, my name is glorified among the Gentils, & incense is offered to my name in euerie place and a pure sacrifice. The same argument and dedustionBefore pa. 14 I haue noted before out of S. Cyprian [...] First, that Christ Cypria. lib. 2. [...]p [...]stola 3. our lord and god him selfe was high priest of god the father, and he first of al offered him selfe a sacrifice to his father ( [...]s last supper) and commaunded the same to be done in commemoration of him. Next, that such priests occupie the place of Chist truly, who do that which Christ did: and then in the church offer they to god the father true & ful sacrifice, if they so offer as they see Christ him selfe to haue offered. About some 100. yeres after S. Cyprian, vvas gathered the first general Councel of Nice, and about a hundreth yeres after that of Nice, vvas the first general Councel of [Page 22] Ephesus, in vvhich the bishops there assembled thus vtter their faith, that is, the faith of the vniuersal catholike church in this matter. The vvoids of that most auncientCo [...]cil. Nic [...]. 1. Real presence & real sacrifi­ce. & Apostolical Councel of Nice are: On the diuine table let vs not basely regard the bread and cup set there, but lif­ting vp our mynde [...] let vs by faith vnderstand, that on that holy table is placed the lamb of god which taketh away the sinnes of the world, who there is without effusion of blud sacrificed by the priests; and that we truly receiue his preti­cus body and blud, beleeuing these to be the pledges of our Concil. Eph [...]s. declaratio A­nathem. 11. p [...]. 667. & [...]n epist. Conc. pa. 605. resurrection. The vvords of the other general Councel of Ephesus are to the same effect, thus: VVe confessing the death of Christ according to his flesh, his resurrection and as­cension into heauen, confesse withal and celebrate in the church the holy li [...]e [...]uing and vnbluddy sacrifice, beleeuing that which is set before vs, not to be the body of a common quod propon [...] ­nitur. Ioan. 6. man like to vs, as nether is that pretious blud; but rather we receiue that as the proper body & blud of the word which geueth life. For common flesh can not geue life, as him selfe witnesseth, saying: flesh profiteth nothing, it is the spirite that geueth life. For because it is made the proper flesh of the word for this reason it is lifegeuing, according to that our Ibi. v. [...]7. Sauiour him selfe [...]aith; As my liuing father hath sent me, & I liue by the father: & he that eateth me, he shal liue by me. This faith I say of Sacrament & sacrifice in al sinceritie &Leo epist. 23 ad [...]l [...]rum & popu [...]ū Con­stantinop. August. lib. 3. de ciuitat. [...]d. 10. simplicitie thus passed on, so vniuersally knovven & be­leeued, that as vvriteth S. Leo in Italie, & S. Augustin in Africa, very children vvere taught to acknovvledge the true flesh and blud of Christ to be offered in the sa­crifice of the masse.

Tovvards 800. yeres after Christ one Bertram & a litle before him one Scot [...]s vvrote darkly of the truth of this sacrament. Of the vvritings of the one of these, nothing I thinke remayneth; of the other a litle doth, but the same vttered so doubtfully, that as the Zuinglians vse his au­thoritie against the Catholikes, so the Lutherans vse him to the contrarie: yea they in maner reproue him, as fa­uoring to much the faith of the Catholikes. For of him [Page 23] Illyricus vvith his bretherne say, that he hath in that hisCentur. [...]. ca. 4. col. 312. litle booke, semina transubstantiationis, the seedes & ori­ginal ground of transubstantiation. But vvhat soeuer his priuate opinion vvere, his publike speaches and vvritingPaschas. lib. de [...]rpore & sanguine Do­mini in Eu­charistia. [...]ounded so [...]il in the eares of the Catholiks of that age, that Paschasius an Abbat in France made a verie learned booke in refutation of him. And al vvriters vvho about that age vvrote of this mysterie, vsed more expresly to den [...]e the sacrament to be a signe, trope, figure, image, symbole &c. in such sort as vvhereby the veritie of the real presence might be excluded: as appeareth in the se­uenthConcil. Nic [...]n. 2. Actio. 6. [...]om. 3. general Councel, in Alcuinus scholemaister to Charles the great, in Raba [...] archbishop of Ments lib. de diuinis officijs. Theophilact. in Matth. 26. Marc. 14.Al [...]uinus. Rabanus Theophilact. &c. Ioan. 6. A [...]alarius Arch-bishop of [...]reuirs lib. de myste­rijs missae, cap. 24. 25. Haymo bishop of Halberstat in 1. ad Corinth. ca. 10. Remig [...]ꝰ bishop of Antissiodorum. in Canonem missae, Fulbertus bisshop of Chartres in epistola ad Adelman. episcopum in lib. Paschasij. Stepha­nus bishop in high Bu [...]gundie, Tom. 4. biblioth [...]cae Sanctorum patr [...]m: and briefely al other that vvrote be­tvvene the time of Bertram & Berengarius.

7 ¶ For after Bertram▪ the next that appeared in fauour of this heresie, vvas Berengarius, vvho put forth him self a little after the yere of our lord 1000. vvhen (as S. Ihon vvriteth in his Apocalyps) the deuil was let lose toApoc. 20. [...]. trouble the church. This man (as vvitnesseth our martyr­makerFox. Act. & monuments anno 1 [...]7 [...]. pa. 55. M. Fox, like to those first heretiks in the Apostles tymes toke away the veritie of the body & blud of Christ) from the sacrament. For vvhich cause he cōmendeth him as a singular instrument whom the holy ghost raised vp in [...]. an a [...]c [...]. h [...]tike against the sacrament. the church to ouerthrow great errors. VVhat instrument he vvas & vvhom he serued, shal best appeare by his ovvne behauiour & confession. In the meane season, this old heresie he published vvith greater industrie & shevv of learning, then his predecessors; & countenanced it withGu [...]tmūd. lib. 1. d [...] s [...]ramē ­to in [...]. more credit & assistance of many vnstable sowles and sinful persons, (as is noted by the godly and learned wri­ter [...] [Page 24] of that tyme) vvhich only kind of men ioyned them selues to him, and that because his doctrine seemed to yeld them some quietnes & securitie in their sinne, from vvhich they vvere much withdravven by a reuerend feare and dread vvhich they had of Christs presence in the sa­crament, to the receauing vvhereof they vvere by order of the church at certaine times induced But as the here­sie of this man spread farther, then any of that kind in any age before; so the church vsed more diligence in re­pressing the same, by sundry publike disputations hadVVriters & Councels a­gainst Beren garius. vvith the same Berengarius, by a number of most excel­lent vvriters against him, among vvhom Lanf [...]ancus archbishop of Canterbury in England, Guitmundus bis­shop of Auersa in the kingdom of Naples, Algerus a monke in Fraunce in that verie time excelled: & the su­preme pastors of the church assembled sundry great sy­nodes & meetings of byshops and other doctors to dis­cusse that opinion & instruct those that erred after him: first at Tours in Fraunce, next at Vercellis in Italie, then againe at Tours, vvhere Berengariꝰ him selfe being ma­nifestly conuicted, [...] a solemne oth neuer to main­taine his former heresie. VVhich oth vvhen as yet he per­formed [...]. Petr. 2. [...] not, but returned to his former filth an other Councel vvas gathered in Rome of 113. bishops, in vvhich he againe vvas confuted, and yelded, so that with his ovvne hands he burnt the bookes vvhich he had made in defence of his heresie. But not persisting in his faith and oth geuen, after certaine yeres he vvas againe persvvaded to come to Rome there to defend his opini­on by such learning as he could, in a great synod of bishops gathered for that purpose: vvhere being convin­ced by al maner proofe, vvhich he desired; by scriptures, by fathers, by Councels, by vniuersal and vncontrolled tradition, and vniforme consent of al Christians and christian churches that euer vvere since Christ, be be­ing then an old man, & hauing some more feeling & feare of death, of hel, of his ovvne damnation then be­fore,Berengarius [...]. acknovvledged his impietie, requested pardon of [Page 25] the supreme Pastor and other bishops there present, andTheue [...] [...] d [...] [...]m. il­lustres lib. 3. sol. 1 2 [...]. i [...] vita Bereng. Guil [...]. Mal­me [...]. lib. 3. [...] gestis Angle­rum. (as it may be credibly thought) vvithout al fiction or hy­pocrisie abiured his heresie in these vvords: Ego Berenga­rius corde credo & ore confiteor &c. I Berengarius beleeue in hart & confesse with mouth, that the bread and wine is con­uerted into the true propre, and life-geuing flesh and blud of Christ our lord: & that after consecration there is the true bo­dy borne of the virgin, which suffred on the crosse, and sit­teth at the right hand of the father, & the true blud which issued out from his side, & that it is present not only in signe or vertue▪ but also in proprietie of nature and veritie of sub­stance. As here in this writing is conteyned & as I reade it, and as yow vnderstand it, so I beleue, & wil neuer teach con­trarie. Berengarius repentance. And aftervvards being at the point of death, vvhich befel on the day of the Epiphanie (vvhich is as much to say as the Apparition) of our Sauiour, remem­bring by his hererical preaching what numbers of poore ignorant sovvles he had seduced, vvith great sorovv and repentance he vttered these vvords: This day which is the day of Christ Iesus his Apparition▪ shal he also appeare vnto me for my glorie (as I hope) because of my repentance, or for my eternal punishment (as I feare) because of so many as I haue deceaued. I verelie beleue, that after the consecration, those mysteries are the true body and blud of our Sauiour. And I Vide [...]ap [...] ­um M [...]sson [...] in Annalib. Fracorum lib. 3. in Philip. r [...]g [...] & Ger­son. contra Ro ment. am induced so to beleue both by the authoritie of the primitiue church, & by many miracles shewed of late. And [...]o vvith great signes of sorovvfulnes and repentance died a true Catholike man, as is recorded by good autentical vvriters.

From Berengarius tyme vntil this present, albeit there haue not bene any such great numbers, as vvere in Berengarius tyme, yet scarce any one age hath missed some notorious heretike, vvho among other heynous he resies, hath vpholden also the heresie of Berēgarius. As on the other side, there hath not vvanted great Clerks and Saints of excellent holynes & learning, vvho haue maynteined the Catholike and Apostolike faith deliue­red to them from their fathers. Such vvere in the age of Berengarius, besides those before named, Adelman [...]us [Page 26] bishop of Brixen, Hugo bishop of Langres, Iuo bi­shop of Chartres, Hildebertus first bishop of Mantes, af­ter archbishop of Tours, S. Bruno, and sundry others. [...]ox Act. & [...]. Ann [...] [...] 15. p [...]. 70 After solovved S. Bernard, Petrus Clumacensis, Petrus Lombardus, Hugo & Richardus de S. Victore, Euthy­mius, S. Thomas, S. Bonauenture, the general Coun­cel of Laterane vnder Innocentius, in vvhich vvere present as vvitnesseth M. Fox, 61. Archbishops & Pri­mates,Consent of the Greek & latin church tou­ching the sa­crofice. Concil. Floren­ti [...]. 400. Bishops, 800. other men of great learning: an other general Councel holden at Vienna, item a third general Councel holden at Florence: (besides that of Constance) vvherein the Greeke church and Latin pro­fessed their consent and vniforme faith touching the veritie of this diuine sacrifice and sacrament; as likevvise many Greeke Bishops vvrote sundry treatises in iustifi­cation thereof: Samonas Bishop of Gaza, Nicolaus of Methone, Marcus of Ephesus, Nicolaus Cabasilas, Bes­sa [...]ion the Cardina': as likevvise of late they haue testified the same in their ansvvere to the Protestāts of Germanie, vvho sued to enter in to some communion vvith themCensur [...] Ori­entalis Eccle­sia, art. 10. against the Romaine church. But the Greekes vtterly refused them as condemned heretikes both for other their sundrie heresies, & namely for this of the sacra­ment vvhereof I speake, vvherein the Greeks very constantly hold the same faith, vvhich al ChristiansConciliū T [...]i­dent. [...]. [...]. cap. 1. heretofore haue, and euer ought, & vvhich is deliue­r [...]d in the late general Councel of Tient.

8 ¶ Thus much is to be noted in this discourse, that from Berengarius vnto Luther, no one man hath bene a patrone of this opinion, but he hath bene also defi­ledBerengar. con [...] the protestants. vvith some very sovvle & grosie heresies beside, such as the Protestants them selues hold for heresies, & count the defenders of them heretikes. As for exam­ple, to begin vvith Beregauꝰ him selfe, vvhen he mayn­teined this sacramentarie heresie, he & his partakers de­nyed Top Masster▪ in Ann [...] lib. Franc [...] [...]. 3. in [...]ug [...]ns & Roler [...]. withal the grace of baptisme, denyed that men cōmitting mortal sinne cou'd euer obtayne pardon therefore Besides this, he was an enemie to mariage, and al stayned from meates which [Page 27] god had created, and from fat, as things vncleane. VVhere­by it appeareth, that he vvas not only a Sacramentarie, but also an Anabaptist, a Ievv, and (vvhich in the Pro­testant gospel perhaps is greatest of al) an enemie to ma­riageOccolamp. [...] lib. 3. epistol. Zuingli [...] [...] Occolampad. fol [...] [...] [...]. and good fare. For vvhich cause Occolampadius though in the matter of the sacrament a right Berengari­an, yet iudgeth him to be an heretike & vvorthely con­demned: Berengarium a Concilio Romano non iniuste con­demnatum arbitror &c. I (saith he) am of opinion, that Beren­garius was iustly condemned by the Councel holden at Rome. For besides the matter of the Eucharist, he defended some things against mariage, & the baptisme of children: & in the verie matter of the Eucharist, he seemeth ho [...]ely to haue set him selfe a worke rather desirous of victorie and vaine glorie, the [...] of opening the truth.

9 ¶ Next ensued one Petrus Brusius, and Henricus, au­thor of the sect called Albigenses, vvhich so horribly for many yeres tormented Fraunce, as novv do the Calui­nists▪ Papir. Mass [...] ▪ An [...]l. Fran­co [...]. lib. 3. in Philip. Aug. Ser S. [...]er­nard. epistol. 14 [...]. Crispi. in [...] mart. fol. 9. and these in many articles agreed iust vvith the Sa­cramentaries of this tyme. For vvhich reason Ioannes Crispinus, him self a sacramētarie, & one that hath gathe­red together in to a storie the french sacramentarie mar▪ ti [...], as M. Fox hath done the English (the like vvhere­of euerie sect, especially the Lutherans and Anabaptists haue done for the Martirs of their peculiar Gospels) this Crispinus of Geneua in his Martyrologe acknovvled­geth them for bretherne of his congregation; and for martyrs, those that dyed in defence of their opinions, asFox Acts & monuments fol. 71. also M. Fox in his Acts & monuments greately aduaunceth them. And vvhat men vvere they? In matter of the Sacrament, so far forth as now it is ministred in the church (for in an other point they differed) they vvere of Berengarius faith, beleeuing that the body of Christ Albigenses heretiks. was present there no otherwise then it was in any other bread. VVithal they denyed prayer for the dead and Purgatorie, defaced Images, & brake downe crosses. And thus far they joyne vvith French, English, & Scottish gospellers; as likevvise in much sacrilegious spoile of churches, ouer­throvving [Page 28] of altars, calling in the Mores and Mahome­tansAntonin. 3. parte specu [...]s [...]stor. tit. 19. ca. 1. Vincentius lib. 30. El [...]nc [...]. A­phabet. h [...]e [...]ū lib. 1. cap. 23. of Africa to assist them against the Christians. But vvithal they held many articles, vvhich the Protestants as yet cōdemne for vvicked, & heretical, as that with Manicheus they taught that there were two first creators & beginnings of al creatures, a good and a bad, god & the deuil, and that god created some things, and the deuil other some. 2. VVith the Sadduces they denyed the resurrectiō, beleeuing the sowle to dye with the body, neuer to returne againe. 3. They B [...]lsorest in Annalib. lib. 3. ca. 80. scorned at praier for the dead, beleeuing no purgatorie, nor yet hel. 4. They refused baptisme, as altogether superfluous & vnprofitable. These vvith some fevv other of like qualitie vvere the faith of the Albigenses, in defence whereof there vvere ouethrovven & slaine in one battaile a 100. thousand, in an other 70. thousand: and many being taken and hauing free offer to abiure their opinions & liue, or els to be burnt to death, if they stoode stil in them, made voluntary chose rather to suffer death by fyer, then to forsake their heresie.

At the same time rose Almaricus, vvhom M. Fox in his martyrologe calleth a worthy learned man, and of aFox. Acts & monuments pa. 70. [...] h [...]r [...]t [...]e. simple doctor maketh a great bishop▪ as though he had bene some Archp [...]otestant. This man in his opinion against altars, images, and especially the Sacrament, vvherein he acknovvledged vvith the forenamed Albi­genses the body of Christ to be no otherwise, then it was in any other bread or creature, may be and is iustly chalen­gedBernard [...] 6. 1. [...]. lib. [...]. ca. 29. o [...] the Sacramentaries for a brother of theirs: but for some other bad heresies they must (I thinke) needs abhorre him as a detestable h [...]t [...]ke: as for that he de­nyed 1. the resurrection of our [...]. 2. he denye [...] both heauen & he [...], [...]aing that vvho so had in him the know­ledge of god, he had in him heauen: & on the other side vvho so cōmmitted mortal sinne, he had in himExtr [...] d [...] sum­ [...] T [...]nit. c [...]. Fin [...]l [...]. N [...]n tam hae­reti [...] quam [...]. hel. 3. he said that god spake in Ouid, as vvei as he did in S. Augustin. 4. besides certaine other most vile opi­nions against god. For al vvhich, his doctr [...]ne by so­lemne sentence of the church is adiudged not so much he­retical, [Page 29] as playn mad & frantike; & for vvhich cause belikeIevv. defen, [...] of the Apolo­gie part. 1. c [...]. 7. diuis. 3. our great prelate M. Ievvel, against M. Fox & Crispine the martyr-makers, refuseth both Almaticus and the Al­bigenses as no [...]ight gospellers, saying plainly: of them we haue no skil, they are none of ours.

10 ¶ Finally our countreman Ihon VViclef, albeit he by the more part of Protestant vvriters be accompted for aIevv. ibid. perfect Protestant, vvhom M. Fox calleth the valiant Champion of the truth, & no lesse famous Diuine, of whomFox Acts & monuments pa. 85. he vvriteth, that vvhen al the vvorld vvas in most despe­rate and vile estate, & the lamentable ignorance & darknes of gods truth had ouershadowed the whole earth, then this man stepped forth like a valiant champion, vnto whom that of Ec­clesiasticus may be iustly applied; Euen as the morning star in the middest of a cloud, & as the moone being ful in her course, and as the bright beame; of the sunne, so doth he shine & glister in the temple & church of god: yet this notwith­standing, that he vvas both a vile heretike, & as a mostUUicles [...] heretike & a parasite. pernicious flatterer & parasite, applied his vvhole lear­ning & gospellizing to please the humors of certaine noble men his favourers, vvhich gaped for the spoile of the church; his ovvne preaching & teaching doth abun­dantly conuince. For to let passe other heresies against god him self recorded by Catholikes, and to make stay vpon a fevv of the articles, vvhich as most plausible M. Fox reciteth; as I graunt that he ioyneth vvith them inFox vbi supra fol. 90. many, namely in that he taught vvith M. Fox, the sacra­ments to haue bene instituted by Christ only for memorials & that Christ is not in the Sacrament truly & really; to omit these and some other agreing vvith our Caluinists, vvho can deny but it is both grosse heresie, and palpable flatterie, vvhen he teacheth 1. th [...] a prelate or bishop excō ­municating any which hath appealed to the king, or to the UUicless ar­ticles. kings Councel is thereby him selfe a traitor to the king and the realme. 2. Th [...]t temporal lords may according to their owne wil and discretion, take away the temporal goods from the church men, when so euer they offend. 3. That it is against the scripture, ecclesiastical ministers to haue any temporal possessi­ens. [Page 30] 4. That tenthes are pure almes, & that parishioners may for the offence of their Curates de [...]eyne & kepe them backe, & bestow them vpon others at their owne wil and pleasure. [...]. That if a bishop or priest be in deadly sinne, he doth not order, consecrate, or baptize. Yea that so long as he is in deadly sinne, he is nether bishop, nor prelate in the church of god. 6. That who soeuer geue almes to friers, are accursed. Do not these articles [...]evv manifestly, that his gospel ( [...]or so M. Fox vvilpa. 97. needs haue it) tended only to spoyle the church & clergy, to spite his aduersaries, & to gratifie the temporaltie; among vvhom by his seditions preaching he had gotten a litle estimation? Doth not Caluin. Beza, the vvholeVVicles an [...] in the Caluinist [...]. consistorie and church of Geneua detest & condemne as prophane and Antichristian the first article of suspēding the right of excōmunicatiō vpon the vvil of the tempo­ral magistiate? Do the Ministers approue the second and third, that the Lords temporal & parishioners may take avvay at their discretion their liuings, rents, services & tithes, & geue to them as almes, hovv much, vvhen, & in vvhat sort they please? Do they beleeue, that it is against the vvord of god, that ministers & bishops enioy ecclesiastical liuings? Or make they voyd al their baptil­mes & suppers, & orderings, if he that ministreth the sa­craments, be in mortal sinne, in vvhich they liue euery hovvre and moment, & can not be vvithout them, be­ing of opinion, as is Luther, Caluin, and al the crue of Protestants, that vve sinne perpetually; yea the iust man sinneth in euerie good vvorke▪ & (as Beza saith) eueryBeza annot. [...] 1. Ioan. ca. [...]. v. 16. the least cogitation of the least sinne is a mortal sinne, and deserueth hel syer eternally▪ I omit other things specified by M. Fox, vvhich in my opinion should quit exclude VVi­clef from being a gospeller (saue that euerie heresie sce­meth sufficient to make a gospelle [...]) some vvhereof are good & Catholike, some most vvicked & Satanical: but for a conclusion let this suffise, that VViclef no lesse then Berengarius (saue that VViclef dyed an heretike, tvviseVVicless o [...]ten [...]. or thrise relapsed & periured) recanted al his gospelling noueltie, at the lest thrise, as M. Fox signifieth. And [Page 31] therefore if these men vvil needs haue him a Protestant, because he some times, & in some things sayd as they say surely they haue no cau [...]e so extremely to brag of him, as M. Fox doth, seyng he so oftentymes reuoked such sayings & condemned them: as appeareth by these vvordsFox Act. & monumēt. pa. 91. of his re [...]ocation set dovvne in M. Fox: I desyre my lord god of pardon and forgeuenes. And now againe [...]s before also, I do reuoke and make retractation, most humbly submitting my self vnder the correction of our holy mother the church &c. the yere 1377. After vvhich time he made yet againe an other reuocation, the yere 138 [...]. as in the same author ap­peareth.pa. 9 [...]. Albeit al this notvvithstanding, M. Fox reciteth as a verie great argument of the gospel, that VViclefs sect Ibid. increased priuily, and daily grew to greater force: truly so great, that they made traiterous conspiracies against the king him self, as is recorded in the Acts of Parla­mentHenrie. 5. [...] 2. cap. 7. [...]. [...]ol [...]. Virg­ [...]nstor. lib. 2 [...] and common stories, and in part [...]auntingly no­ted by M. Fox, vvho vvriteth that king Henry [...]. decreed most cruel punishement against such as should hereafter so­low VViclef [...] doctrine, against whom he held a Parlament at Le­ [...]ester: Fox vbi supra pa. 173. the which peraduenture saith the [...] had no [...] bene so wel holden at London, because of the fauourers of the Lord Cobham and other VViclefs solovvers.

But to returne to my purpose of VViclef and to end his storie, although most Protestant vvriters (as I haue said) recken him for one of their chief & most reuerend Apostles, namely M. Fox vvho plac [...]th him in redd let­ters, [...] [...]. VViclef an he­retike to the Ca [...]nistes. first in his Calender, Ihon wiclef, preacher, martyr (though he dyed in his bed searce an honest man) yet some other Protestāt vvriters there are of a more sincere & vpright iudgement, vvho for the reasons abo [...]e noted,Vadianus d [...] Eu [...] lib. 5. pag. 162. recken him (as he deserued) in the number of ranke here­tikes. Amongest vvhom Ioachimus Vadianus of Zurich a right Zuinglian, vvriteth of him, that albeit he saw som­what in matter of the gospel yet in nounull [...]s foe le lap [...]us est, in sundry points of religion he vvas fowly ouerseen, & much Pantaleon [...]. pa. 110. more geuen to sco [...]fing & prating, then became a sober Diui­ [...]e. And Pantaleon a sacramentarie likevvise, in his Chro­nologie [Page 32] accounteth him for an heretike, as he doth also his scholer Ihon Husse though canonized by M Fox for Maij 2. Iuly 8. a martir, as likevvise he is in the Scottish Calender, of vvhom he saith further, & that by vvarrant of that great Apostle Martin Luther, that quibusdam bonis multa pesti­fera admiscuit, amongest a few good things he mingled a num­ber of wicked & pestiferous. And these are the principal vvhich since Berengarius time haue bene publishers of the Zuinglian faith touching Christ not present in the sacrament.

11 ¶ Out of al vvhich, before I conclude this chapiter, one general & infallible rule I vvil sett dovvne cōmonly ge­uenA sure rule to discerne an [...]. Maior. by al Diuines to proue any sect or opinion heretical: and the rule is; that ‘VVhensoeuer there ariseth any prea­ching or doctrine in the church, to the Christian people nevv and straunge, and vvhich the Pastors and Bishops of the church reproue and disallovv as false: such prea­ching & doctrine certainly is heretical.’ This proposition is iustified by the vniuersal tenor and drift of the vvhole testament old & nevv, in al places vvhere it entreateth of the Catholike church of the nevv Testament: for soThe visible Church eter­nal. much as of that church it vvas of old prophecied (& by Christ performed) that it should be put in possession of al truth, and by the meanes of Bishops, Prelates and Pastors, held in the same truth by vertue of the holy ghost, and continued vvithout error vntil the end of the vvorld. The knovvledge of truth in this Church shal bePsal. 11. 9. cap. 2. 3. cap. 54. 13 abundant as the waters of the sea: God shal be therein a perpetual teacher: God shal make vvith that church such an eternal couenant, that the truth once deliuered to it, shalcap. 39. 21. be continued from one to an other, from seed to seed, from generation to generation for euer so long as the vvorld endu­reth: god shal set vpon the vvals of this church, right, trueEsa. cap. 60. 18. cap. 62. 6. vigilant pastors and vvatchmen. which neuer at any time day nor night shal cease from preaching the truth. Thus the prophetes foretold. For performance of vvhich Christ promised to be vvith them for euer, al daies vntil the end of Matth. 2 [...]. [...]. the world. He promised them the holy ghost, the spirit [Page 33] of truth, to abide with them and their successors, for euer to Ioan. 14. 17 Cap. 16, 13. teach them and leade them in to al truth: vvhich spirite he sent at the time appointed in the day of Pentecost: & fi­nally for this purpose, before his departure out of thisAct. 2. vvorld, he placed in his church, Apostles, prophetes, pa­storsEphes. 4. 1 [...]. Act. 20. 28. & doctors, to rule, gouerne, maynteine & preserue in truth that his church (so dearly purchased vvith his blud) vntil his second comming to iudgement. Thus much for the profe of this first proposition. Ioyne there­to for a second: ‘But the doctrine of Berēgarius vvas nevvMinor and strange to Christian people, and condemned gene­rally by al Bishops and Pastors then liuing in vnitie of Christs church ouer the vvhole face of Christendome.’ The proofe of this, is gathered out of al historiographers liuing about those tymes, and out of the practise of the church. For as before is noted, a number of Councels, some general, many particular vvere essembled against it, and condemned it, at Rome, at Vercellis, at Tours, in Ita­lie, in France, in Germanie, and other parts of Christen­dome: & as the Histories record, Berengario, illiu [...] temporis Papir. Mass [...]n vbi supra, in Henric [...] rege. Theologi bellum omnes indixere. The Diuines of that time euery one, bad warre and defiance to Berengarius, so soone as be durst publish his new opinion of the Eucharist. Here of the conclusion folovveth plaine, and most assured, thatConclusion. Berengarius opinion vvas heretical: & therefore the con­trary, that is, the Catholike opinion, vvhich holdeth a­gainst Berengarius, is the true doctrine of Christ and his Apostles, deliuered by thē to the church, & in the church conserued and continued in al ages, in al times, in al Ca­tholike countries and realmes vntil our age. VVherefore to end the argument of this chapiter, & vvithal to stoppe the vvrangling of certain English Diuines, vvho more like Grammarians and sophisters, then vvise or learned men, very childishly thinke to auoid vvhat so euer is al­leaged for Christs presence in the Sacrament, by con [...]er­ring together certaine vvords and phrases, by vvhich kindCalu. Instruc­tio. contra Li­bertin [...]s, ca. 1 [...] of Diuinitie they may (and some of their brethern do) in­ferre Christs presence on the crosse to be tropical and fi­guratiue [Page 34] no lesse then in the sacrament: to proue I say, that the church and al auncient fathers according to the scriptures, vvrote and meant as I haue before declared, I vvil shut vp this matter vvith Erasmus vvords, vvherein also I vvil comprise the summe in a maner of al that hi­therto hath bene declared; vvhose authoritie I vse the ra­ther, for that the Protestants somtimes much extolle him as a great profound Diuine, deepely seene in the Fathers, and no enemy to their side, to vvhom among others theIevv. defense of the Apo­logie, part. 2. cap. 16. diui­sio. 2. chief proctor of the English church M. Ievvel yeldeth such high praise, as that he calleth him a man of famous memorie, whose name for learning and iudgement hath at al times among the learned bene much esteemed: with whom the Catholike writers (D. Allen Cardinal, D. Harding, D. San­ders,Erasmus faith of the sacra­ment. D. Stapleton &c. vvhom he termeth the yonge Lou [...] ­nian Clergy) may not wel compare in the profound knowledge of the Doctors without blushing. VVherefore this man so wel esteemed among the learned, & of so profound knowledge in the Doctors, concerning this matter vvriteth thus.Membra [...]im discerpi. ‘Protesting his ovvne faith, vz that he had rather be drawen in peeces, then to become of Berengarius opinion, and thinke of the sacrament, as the Zuinglians do; & that he vvold rather susteine al miserie, then to defile his consci­enceThe grounds of Erasmus faith. Erasmus l [...]. 19. epist. ad Conrad. P [...]ll [...] ­c [...]num. pag. 676. vvith so fowle a sinne, & therein depart out of this life, the reasons of this his constant persuasion thus he yel­deth: I could neuer be induced to beleeue otherwise, then that the true body of Christ was in the sacrament, for that the wri­tings of the gospel & Apostles expresse so plainly, The body which is geuen, & The blud which is shed: & for that, this thing so wonderful wel agreeth with the infinite loue of Plaine scrip­tures. God towards mankind, that whom he redeemed with the body and blud of his sonne, those after an inexplicable maner he should also feed with the body & blud of the same his sonne, Idem lib. 2 [...]. [...] pag. [...]17 [...]. and by this secrete presence of him, at is were with a sure pawne or pledge comfort them vntil he shal returne manifest and glorious in the sight of al. Thus for the scriptures, the gospels and S. Paule, and the cleare euidence of this faith touching the sacrament vttered by them: vvhich vvas to [Page 35] him, as he vvriteth, an vnmoueable foundation to ground Immobile [...] damentum. vpon. Novv for the auncient fathers & Councels of the church, thus he procedeth: Seing then we haue so manifest warrant from Christ and S. Paule: whereas besides it is most evidently proued, that the auncient writers, vnto whom not Consent of auncient fa­thers. without cause the church yeldeth so great credit, beleeued with one consent, that in the Eucharist is the true substance of Christs body & blud: whereas vnto al this is ioyned the constant au­thoritie of Councels, and so great consent of Christian people: 1. Cor. 13. 1 [...] Matth. 26. 29. let vs also be of the same mynd concerning this heauenly misterie; and let vs in a darke sort feed of that bread and cup of our lord, vntil we come to eate and drinke it after another sort, in the kingdome of God. And I wish with al my hart, that they who haue folowed Berengarius in his error, wold also fo­low him in his repentance. Thus Erasmus, a man of profound knowledge in the auncient Doctors, vvith vvhom if the yonge Doctors of the Catholike Clergie may not wel compare without blushing, much lesse may the yonge scholers & preachers of the Scottish and English congregations, vvho for sound learning, & substance of Diuinitie, so long as they liue (I suppose) vvil not be vvorthy to carie the books after those former. And therefore being content, that on both sides such great & peerles authoritie be ge­uen to Erasmꝰ as M. Ievvel chalengeth for him, thereof I cōclude, that the auncient fathers, according to the plaine scriptures, alvvaies thought and taught, that in the ho­ly Eucharist is the substance of Christs body and blud & that a Christian man vvere better to suffer any torment, and most cruel kind of death, then to be of an other o­pinion. And vvith Erasmus I vvish, and our Lord of his mercy graunt, that those of our poore Iland both En­glishUbi supra p [...]. 1178. and Scottish, who haue folowed Berengarius in his impudent error (for so Erasmus termeth it) may also folo [...] him in his repentance & execration of the same impudent error, whereunto Erasmus persuadeth them.

OF BERENGARIVS HERESIE RENEVVED IN THIS AGE.
CHAP. 2.

The Argument.

1 Luther is to be accompted in some sort, the very original, ground, and cause of the Berengarian heresie renewed in our time.

2 But more precisely & directly Carolostadius, a wicked man and very familiar with the devil, and altogether possessed of him.

3 To whom succeded Zuinglius, and after him Oecolampadi agreing with Carolostadius in substance of denying Christs presence, but differing in particular interpretation of Christs words touching the institution of the sacrament.

4 Diuers other interpretations of Christs words one against an other: al which are iustified by Zuinglius, for that they al concurre to remoue from the sacrament the real presence, and establish in steed thereof a mere priuatiue absence.

5 As the auncient fathers both Greeke and Latine in the primi­tiue church, attribute the real presence of Christ in the sacra­ment, to the vertue & force of Christs words vsed in the con­secration: so the Sacramentaries by a contrarie opiniō account such consecration magical, and therefore remoue the words of Christ, teaching their Sacrament to be made as wel without them, as with them.

6 Examples of the sacramentarie Communion practised without the words of Christ by the Protestants of England Scotland, Zuizzerland, and els where which they both by their practise & writing iustifie as a very ful and perfite communion.

7 The resolution of the church of Geneua, that the supper may be ministred in any kind of meate & drinke, as wel as in bread [Page 37] and wyne. VVhereof is inferred (& that according to the Pro­testant doctrine) that 2. or 3. Euangelical gossips meeting together to refresh them selues, & eating such vitails as they bring with them, haue as true & perfite a Communion, as the Sacramentaries haue any, both touching matter, & forme, & also a lawful Minister: which ministerie or priesthod, euen to preach & minister their sacraments, the Protestant-gospel al­loweth to wemen no lesse then to men.

HAuing novv declared the truth of the Ca­tholike beleef touching the blessed sacra­ment, & hovv the faith thereof vvas con­tinued from the first primitiue church of Christ and his Apostles (vvith very smale gainsaying in the first thousand yeres, & somvvhat more in the next 500) vntil the time of our fathers, vvherein Luther & certaine other vvith him be­gan that vvhich novv is called the Gospel by the Protes­tants, but an vniuersal gulph of heresie and Apostasie by Catholiks; it resteth, that I plainly sett forth, hovv that heresie of Berengarius novv maynteyned in England & Scotland, began first, vvhen Luther broched this nevv Gospel

1 ¶ The original, hereof is to be referred to Luther him self, no [...] only in general for that he brake al order & dis­cipline of the church, refusing the obedience, vvhich by Christs ovvne precise ordinance vvas due vnto it, & theMatth. 18. gouernors thereof, & so gaue free libertie by his ovvne crāple, by vvriting, arguing, & disputing, to interpret the scripture as ech man listed, vvithout regard to antiquitie, vniuersalitie, consent of al Christendom besides, of al fathers, Bishops & auncient Councels (vvhich exampleLuther author of the sacra­mētarte here­sie. and behauiour vvas in general the cause and founteyne of al heresie, Apostasie and Atheisme, vvhich from such contempt & self liking arrogancie must needs arise, as vve see by experience) but also in special the first origin [Page 38] and spring of this Berengarian heresie in our age is to be attributed to him: partly because by his doctrine he ab­olishedGenes. 4. 3. 4. Gen. 1. 20 3 Reg. 19. 14 [...] Paralip. 15. 3. Daniel 3. 38. Dan. 12. 11. Malach. 1. 11 Heb. 7. 11. 12 Cyprian. de ca [...]a Domini. See after chap. [...]2. num. 2. 4 5. that vvhich in this dreadful mysterie is prin­cipal, that is to say, the sacrifice and vvorship due to god performed therein, vvhich is euer most necessary in eue­ry religion, and by vvanting vvhereof, the prophetes, A­postles, and holy Doctors vse to describe and expresse a godles and irreligious, a prophane, Atheistical or Anti­christian state of people: partly because he protested, that him self vvas maruelous desirous to haue also denied the real presence (thereby the more to spite and greene the Pope) if so be he could vvith any probabilitie, ether haue framed the vvords of Christ spoken at his last sup­per, to that part also of the Berengarian heresie; or haue induced his ovvne conscience, to thinke such a symboli­cal presence and real absence of Christs flesh from the sacramēt, euer to haue bene entended by Christ: vvhereof thus him self vvriteth in the 7. Tome of his vvorks (as they are set out by Melanc [...]hon) in an epistle sent to certaine of his scholers: Lutherus Ecclesiastes & euange­lista Luther Tom. [...]. VVittem­berg. sol. 502. VVittembergensis, Christianis Argentinae &c. Hoc diffiteri nec possum, nec volo &c. Luther the preacher and Euangelist of VVittemberg to the Christians of Strasou g. Thus much I ne­ther can, nor wil denie, that if Carolostadius, or any other man fiue yeres ago could haue perswaded me, that in the sacrament was nothing els but bread and wine (without Christs real presence) he truly had bound me vnto him; and I wold The Protestāts rule to inter­prete scripture haue accepted that as a very great benefite. For in examining and debating that matter I tooke maruelous paynes, and strey­ned euery veyne of body and sowle to haue ridde and dispat­ched Probe perspi­ [...]u [...]am hae re Papatui cum primis me val de incommo­dare poss. Textus Euan­gelij nimium apertus est & potens. my self thereof because I saw ful wel, that thereby I might haue done notable harme and damage to the Papacy. But I see my self taken fast, & that there is no way to escape. For the text of the gospel is to cleare & forcible; which can not easely be shaken, much lesse ouerthrowen by words & gloses deuised by giddy braynes. Thus Luther: after he had by sundry vvritings and persvvasions, vvhere he bare any svvay, taken avvay the sacrifice: shevving him selfs as for­vvard [Page 39] to haue abolished in like maner the sacrament (vvhich except it haue the true presence of Christ, is no sa­crament of his institution, & consequently no sacrament a [...]al) saue that the vvords, vvhereby Christ ordeyned the same, stoode against him so strong and pregnant, that he could deuise no shift to auoyd them.

VVhich conclusion and confession of Luther, albeit to mer of reason & conscience it should more haue con­firmed & established the truth of Christs real presence in the sacrament, seing Christs vvords vvere so strong and mightie, that they compelled & enforced as it vvere against his vvil, this mortal enemy of Christs church to graunt that, vvhich othervvise he most gladly vvold haue denyed: yet in that lose and dissolute time, vvhen euerie man by Luthers example tooke libertie to deuise vpon the scripture as Luther had done; these very vvords of Lu­ther gaue great occasion to his felovves and compartners to inuent some farther & sovvler shiftes, & to put that in practise, vvhich Luther vvold ful fayne, but hauing as then some remorse of conscience & regard to Christs vvords, durst not.

2 ¶ For vvhich cause, Carolostadius a companion then of Luther, & Archdeacon of VVittemberg (of vvhich citieCarclostad. fa­ther of the Caluinists. Luther calleth him self preacher & Euangelist) folovving Luthers example of framing the sense of scripture after his ovvne priuate spirite: and considering better Luthers ground & rule of interpretation (vvhich vvas so to inter­prete, as he might most endamage the Papacie & church Catholike) vvent a litle farther, and deuised a vvay, hovv to defeate those vvords vttered by our Sauiour, vvhich so hampered & entangled Luther, that he could no vvay rid him self from the power & manifest clearnes of them.Carolostad. in­terpretation of Christs vvords His way vvas, not to expound them of the sacrament vvhich Christ deliuered to his Apostles but of his visible person sitting at the table, as though Christ had said, Eate and drinke, for I am he, that must dye for yow al, & this my body is it, which must suffer on the crosse for your redemption. And this iuterpretation Carolostadius instified by diuers [Page 40] reasons, which Zuinglius reherseth, whereof these be theZuingl. Tom. 2. ad Matth. Rutling. de ca [...]a. fol. 155. principal. First, for that the Prophetes foretolde that Christs body was that, which was to be crucified; so that looke hovv many testimonies and places may be gathered out of al scripture old and nevv to proue Christs passion, so many could Carolostadius heape to approue this his expositi­on. A second vvas, that Christ here vsed a sodayne Apostro­phe, Ibid. in responsione ad Billi­canum et Re­gium so. 261 and turning away of the word (This) from the bread to his body, as he did likewise in the words, Thou art Peter (a rocke) & vpon this rocke I wild buyld my church. VVhere the first rocke (after the Protestants iudgement) is spoken of Peter, the second is sodainly turned avvay from Peter toOne lye built vpon an other. The rock in both places hath one re­lation to Pe­ter. Christs person. His third reason more probable then al the other vvas, for that whereas Christ toke bread in to his hands, and before had spoken of the bread in the masculin gen­dre, [...], sodenly he changeth it in to the neuter gendre, hoc, [...]. VVhich reason as it somevvhat maketh for Caro­lostadiꝰ bad conceyte, so it quit ouerthrovveth the com­monHoc, this, in Christs vvords hath not rela­tion to the bread. and general exposition of al other Sacramentaries: vvho altogether take this for their sure ground, that Christ said, This (bread) is my body. VVhich as it is most false, so Carolostadius their great father and patriarch refelleth it by Christs manifest vvords, vvhich possibly can not ad­mit such construction, as Carolostadius truly teacheth them; vvhereof more shal be spokē hereafter. For the pre­sent,Cap. 4. num. [...]. it may suffise vs, that vve knovv Carolostadius sen­tence and peruersion of Christs vvords, vvhich consisted in this, that he chaunged and altered the first syllable, hoc, This, in to Hic, here. Hoc est corpus meum. Here is my body: orTHIS. HERE. as Sleidan the Protestant Historiographer reporteth the matter, his interpretation vvas, Hic sedet corpus meum. Here Sleidan. Com­mēt lib. 5. sol. 7 [...]. Mus [...]ul. in lo­cis communib. cap. de cana Domini. pag. [...]4. sitteth my body. Certain bretherne (saith Musculus, meaning Carolosiadius vvith his sectaries) refer the particle [...], This, not to the bread, but to the very body of Christ, as though turning his finger to him self, Christ had sayd, This body which here yow see before yow, shal be geuen for yow.

Before I proceed farther to shevv, hovv this Berenga­rian infidelitie multiplied, I thinke it conueniēt, for that [Page 41] this man is the very roote & founder of it in this ourA description of Carolostad. age, to describe briefly out of autentical and assured vvit­nesses, such as the Protestants can no vvay refuse, vvhat maner of man this Carolostadius vvas: that as before ICap. 1. num. 8. 9. 10. shevved al the patrones of this heresie from Berengarius, to haue bene most vvicked men & detestable heretiks: so vve may note hovv this man perfectly resembleth those his forefathers, & vvas lead by the same spirite, by vvhich they vvere. Philip Melancthon, vvho liued in VVittem­bergMelancthon in epistol. ad Freder. Mic [...] ­niam. vvith him, in his epistles vvriteth of him thus: Caro­lostadius primum excitauit hunc tumultum &c. Carolostadiut first of al in our memory made this sturre about the sacrament: a rude sauage man, without wit, without learning, without com­mon sense, who for ought we could perceiue, neuer so much as vnderstood any office of ciuil humanitie so far of is it that euer any token or signe of the spirite of god appeared in him. ThusLuther Tom. 3. Ienens. sol 65. Kemnit. de cana Domin. pa. 214. Melancthon. Luthet in the second part of his booke con­tra caelestes prophetas, against the heauenly prophetes, & Mar­tinus Kemnitius in his booke de caens Domini, vvith diuets others, testifie of him, that he vvas instructed by the deuil, and that him self vvas vvont to bost among his frends & scholers, that there came to him a straunge man, vvho taught him hovv to interprete the vvords of the supper, This is my body, & especially that first syllable, This. ThisVel diabolus fuit, vel diaboli mater. master, Carolostadius supposed to be a prophete sent from heauen: but saith Luther, it vvas certainly the deuil, or the deuils dame. VVhich deuil aftervvards, fully & perfectly (as they vvrite) possessed Carolostadiꝰ. So that Alberus a greatAlber. contra Carolostadia­no [...] Z. 4. pa. 1. Y. 2. pa. 1. Luther. in col­loq. m [...]nsalib. so. 367. 373 doctor among the Protestants, in his booke against the Carolostadiās vvriteth expresly, that the deuil dwelt in him cor­porally: yea that he vvas possessed with many legions of deuils. In like sort Luther verely beleeued that the deuil spake out of him. For vvhich cause he calleth him a deuil incarnate, diabolum incorporatū, and vsually, vvriting against him, so frameth his vvords and vvriting, as though he dealt vvith a deuil, in the forme of a man: That I cal him Deuil (saithEgo ad illum non respicio, sed ad cum▪ a quo obseus est qui per ipsum etiam loquitur Luther) let no man marueil thereat. For I make no rekning of Carolostadius, I regard not him, but that other (deuil) of whom [Page 42] he is possessed, who also speaketh by him or thorough him. To be short, three dayes before his death, the same deuil came to him in forme of a man, cited him to appeare, & in fine tooke him avvay out of the vvorld, as vvitnes­seth the sorenamed Lrasmus Alberus, and other Protes­tantAlber. vbi su­pra, s. 1. pa. 1. Ioan Soul. lib. 50. causatum cap. 50. vvriters. This vvas that Carolostadius, vvho among many other singularities vvherevvith he ado [...]ned the Protestant-gospel, especially brake the ise before them, and vvas then first Apostle and guide in tvvo chief points: in incestuous marriage, and denying Christs presence in the sacrament. For he being a vovved priest, first of al, euen before Luther, ioyned him self in pretended vvedlocke to a sister, and vvithal vvith helpe of his familiar, deuised that interpretation of Christs vvords, vvhich before is noted. After vvhom came diuers others, vvho though dif­fering from him in particular circumstance and maner of expounding that short text, yet al buylt vpon his founda­tion, and thereof raised one & the self same conclusion, that the sacrament vvas only a signe, & Christs true body & blud remoued as far from it, as the highest heauē is from the lovvest earth, as Beza spake in the assembly of Poissye, & is commonly found in al the sacramen­tarie vvriters.

3 ¶ The first that folovved Carolostadius, vvas Hulde­rike Zuinglius, made from a parish-priest, a Minister, and an Apostata, vvho not condemning the exposition of Carolostadius, liked yet better of his ovvne conceite (as al heretiks do) vvhich vvas, to applie Christs words to theZuinglius ex­gesition of Christs vvords sacrament, but to expound the second particle (Est, is) by the vvord significat, doth signifie: so that the meaning of Christs vvords according to him is, This is my body, that is to say this being mere bread doth signifie my body. And this, Zuinglius supposed to be the true sense and mea­ningZuingl. Tom. 2. commēt. de vera & fal [...]a religione. cap. de Eucharistia fol. 209. 210 of the holy ghost, & vsually arresteth him selfe vpon that significatiue exposition of the second vvord, is, as Carolostadius preferred the turning avvay of the first vvord This: and therefore in diuers vvorks & treatises heapeth vp together a number of places, vvhere the vvorde, est, [Page 43] must needs stand for significat: and finally this interpre­tationZuingl. Tom. 2. in epist. ad Matth. Rut­ling. fol. 158. See after cap. 20. num. 1. 4. he accompteth so sure and sound, as that he boldly pronounceth, it can neuer be refelled by any scripture. Hovv­beit these tvvo Commentaries thus made vpon Christs vvords, that of Carolostadius, and this of Zuinglius, Lu­ther vvho wrote many books against them both) com­paringLuther. Tom. 7. defensio verborum caenae &c. fol. 386. Hoc enim nihil prorsus simile veri habet. together: If (quoth he) I should geue sentence in the question betwene Carolostadius and Zuinglius, I wold boldly pronounce, that Carolostadius exposition were the more probable for their heresie then this other of Zuinglius. For in this, there is no colour of truth.

Next folovved Oecolampadius, first a frier, after an Apostata like those other, vvho inuented a third shift; vvhich vvas to leaue the first vvord This, and the secondOecolampad. exposition of Christs vvords vvord is, in their proper and vsual signification, but to alter the vvord body, in to a figure, and so to yelde the sense as though Christ shold say, This is a figure of my body. And yet (vvhich stil is to be marked) thus did Oecolāpa­dius, not disprouing that of Carolostadius, no more then did Zuinglius, but preferring his owne: marie with free libertie & licence to his gospelling reader to take vvhich he listed, because both suffised vtterly to destroy Christs real presence. VVhereof thus vvriteth Balthasar Pacimō ­tanus head of the Anabaptists, in his letters to Oecolam­padius.Zuingl. & Oecolampad. epistol. lib. 2. fol 64. I am very glad to vnderstand, that yow dislike not Ca­rolostadius bookes of the sacrament. This your iudgement wold I ful fayne haue wrong out before. For I knew right wel, or at least I supposed, that your opinion and ours disagreed nothing at al. But yow alwaies answered me in obscuritie: and sure­ly it was wisdom so to do, and the time required it. But now the time is to preach on the howse top, that which before was whispered in corners. So that albeit Zuinglius and Oeco­lampadius made choise & better esteemed (as hath bene sayd) ech his ovvne imagination, yet they approued ful wel that of their first founder Carolostadiꝰ, for that these three opinions vvere in substance al one, and al tended to one scope and marke.

[Page 44] 4 ¶ This licence of turning and tossing the sacred vvords of our Sauiour being once geuen, & forthvvith by like right taken and practised of euerie sectarie that had any colour of learning and vvit; many more ensuedOther sacra­mentarie ex­positions of Christs vvords about the same time, one vpon an other, vvho al buil­ding vpon the foundation of Carolostadius, and tending to one end, that is to remoue the presence of Christ from the holy mysterie, yet by diuers sundry vvaies vvrought the same; e [...]h after his ovvne peculiar fansie, perverting & vvresting the vvords of the Institution. vvhose seueralLuth. Tom. 7 VVittem de­fensie v. b [...] [...]n [...] &c. [...]ol. 387. corruptions & manglings Luther in one place reciteth & refuteth to the number of six, one vvhereof (to vse Lu­thers vvords set as it were on the racke, & cleane inuerted & turned vpside downe the whole text, transposing the first word (This) from his first place to the last, thus expounding the sentence, Take and eate my body, That which shal be deliuered for yow, is this. An exposition much like to that vvhich Mus­culusMuscul. in lo­cu communi [...]. cap. de [...]a [...]a Dom [...]. num. 2. pa. 324. mentioneth geuen by certain his bretherne in these vvords, Corpus meum quod pro vobis dabitur, in ordine rerum spiritualium est hoc, &c. my body which shal be geuē for yow, in order of spiritual things, is this, to vvit, a mysterie of spiritual foode, this bread of life. After this and certain otherLuther vbi supra. of like qualitie r [...]hersed by Luther, he addeth, that besi­des those six, vt septenarius numerus compleatur, sunt qui di­cunt non esse articulos fidei &c. to fil vp the number of seuen, other there are which say, this is no article of faith, and there­fore men should not striue for it, but euerie man be left to his owne opinion, to iudge what he listeth. These men treade vnder their feete and destroy al. And yet (saith he) the holy ghost is in euery one of these: and none wil be reproued of his error in these so diuers & contrarie expositions, whereas the text can beare but one direct & true sense. So grossly the deuil mo [...]keth vs. Hovvbeit al those diuersities and contrarieties obiec­ted by Luther, Zuinglius taketh for no absurdities, but vvith great facilitie (as he thinketh) econcileth and iusti­fieth al as very good & Euangelical, specially that ofSimlerus in [...]ita `Bullin­gers, fol. 18. Carolostadius, vvhom the Sacramentaries acknovv­ledge for one of their first & principal Doctors. Zuingliꝰ [Page 45] vvords are: Carolostadius that good and godly man doth ex­pound Zuingl. Tom. 2. ad Matth. Rutling. de cana. sol. 155 the words of the supper, as though Christ had directed them not to the bread, but to him self, Take, eate, for I must yeld vp this my body for yow. And ansvvering some, vvho ob­iected this diuersitie of opinions, vvhich vvere amōg his felovves & comparteners, he vvriteth thus: Apud nos de Ibid. in r [...]sponsio. ad Bill. [...] Regium [...]l. 261. Eucharistia nihil vere est dissidij &c. Amongst vs concer­ning the Eucharist truly there is no discord. One thinketh there is an Apostrophe & turning away of the word Hoc, This. An other maketh [...] of it, that is, thinketh that to be put in the first place, which should be in the last. Againe, an other supposeth and auoucheth, that a trope and figure is in the worde est, is: an other wil place the figure in the words body and blud. Al which haue one meaning, and their diuersitie ought not to offend any man. As when captaines en­tend to ouerthrow some aduersarie fortresse, they cā not be said to disagree, albeyt one be of mynd to batter it with gunnes, an other wold vndermyne it, a third wold get it by scaling: for they al agree in one, that is, to ouerthrow the fortresse. ByVVho is a right Z [...]in­glian or Sa­cramentarie. vvhich conclusion, vve may learne one good and sure rule to vnderstand the true mynd and meaning of the Sacramentaries, as they novv are commonly called, or Caluinists, or Zuinglians, or Berengariās (for these vvordsName of zuinglians, or Cal­vinists. must I needs vse, not only to expresse the difference be­tvvene them & the Catholikes, but also betvvene them & the Protestants of Germanie commonly named Lu­therans) and vvho is rightly to be accounted of their side. The rule is, that any sectarie if he so vvrite, or preach, or beleeue in this matter, that he gainsay the Catholike faith & deny the real presence of Christ, he is a true gospel­ler of the Sacramentarie side, & hath the right sense of their gospelling faith, vvhich laboureth only or princi­pally to abolish that former Catholike faith of Christs re­al presence, & in place thereof to establish a real absence. And so vvriteth Musculus very expresly: Omnes vt a me, Muscul. in lo­ [...] commun. cap. de can [...] [...]. pag. 322. vel inter se in hac causa dissideant &c Al men ( [...]ith he how soeuer they disagree from me, or among thē selues, in this matter of the sacrament, so they mainteyne not the Papistical impietie, [Page 46] embrace them as my louing brethern in the lord. The reason is, for that they al, be they Berengarians old or nevv, or Petrobrusians, or Albigenses, or Anabaptists, or Trinita­rians: they entend the ouerthrovv and destruction of the Catholike faith of Christs presence, and labour to bring in the Zuinglian absence, vvhich is the matter that these men principally desire. And therefore so as they agree in this, al other errors are venial and pardonable, vvhatSi errarunt, errarunt in li­tera, non in spiritu. Responsio, ad Bi [...]ic. & Re­gium vbi sup. so euer they teach, and hovv so euer they erre: and if they may be said at al to erre, yet at last they erre in the letter, not in the spirite, in a circumstance, not in the substance, as Zuinglius vvriteth in the place last quoted. And in an other place, vvhen Luther obiected to him, that there were among his folovvers diuers sectes, he ansvvereth:Zuingl. Tom. 2. in Exe [...]si ad [...]uth [...]rum fol. 362. It is starke false. There are no sectes, no diuisions amongest vs. VVe al, both I, and Oecolampadius, and Carolostadius, and the rest agree in this, that there is in the sacrament only a fi­gure and symbole. Mary we shift the words of Christ diuers wayes, as we can. Asserimus symbola tantum esse, sed verba di­uersimode expedimus. VVhereof him selfe yeldeth a num­ber of examples vvorth the noting, of vvhich many are gathered together out of diuers his books, by loachimus VVestphalus a great gospeller but of an other stampe. Out of the heape I vvil here recite 4. or 5. Thus are hisVVestphal. Apologia confessio. de cana do­mini pa. 62. 63. 64. vvords: Zuinglius in his second treatise of the supper of the Lord, saith that in these words, This is my body, the word (body) must be taken for the passion & death, which Christ su­steyned in his body. The like he hath in his answere to a frend 1 touching the words of Christ. The bread which I wil geue, is Ioan. 6. my flesh: Here saith Zuinglius, by the word (flesh) is meant death, as likewise when he saith This is my body, which is deli­vered Straunge ex­positions of the vvord (body) for vow, by the word (body) he vnderstandeth his death & passion. How beit in an other treatise of the supper, he saith, the bread and flesh-which Christ here mentioneth, is nothing els but faith. And yet in an other booke he is of an other iudge­ment, 2 that the word (flesh) is to be taken for the deitie. For 3 (saith Zuinglius) Christ vsing the word flesh, vnderstandeth the diuine nature, which toke flesh, so by a certain figure spea­king [Page 47] of his mortal nature, whereas he meaneth his nature immortal: he vseth the word (flesh) but meaneth the spirite, that is his diuinite, which geueth life to the flesh. In his epistle to Lu­ther▪ he taketh it for the memorie of Christ. It is called the bo­dy 4 saith he, not for that this solemne meeting, or the bread which then is broken is in deede Christs body, but for that the memorie of his body & death is then recorded. In his second 5 Non est al [...] quam diuine qu [...]dam & v [...] r [...] m [...]dest a pa­negiris. answere to Luthers Confession, he taketh it for a thankesge­uing in these words: The Sacrament is nothing els, but a certaine diuine and very manerly & holy assembly of the people and congregation of god, when they meete together to the body of Christ, that is, to the Eucharist, or thankesgeuing for Christs death, which is therefore called Christs body, for that his death & passion is then called to memorie, and thanks are yelded for so great a benefite. Thus VVestphalus: and much more to this purpose may the learned reader see in the same place. Yet one other interpretation Zuinglius geueth of this vvord (body) vvhich VVestphalus mentioneth not, vz. that the body of Christ in the Eucharist signifieth the6 church. His vvords are: VVhen as Paule 1. Cor. 10. saith, Zuingl. Tom. 2. ad Matth. Rutling. fol. 157. that the bread which we receiue, is the cōmunication of Christs body: here it standeth for the cōmunication of the church: for that by this meanes euery man approueth him self to the church and ingraffeth him self therein as it were by geuing an othe. The same exposition he auoucheth in his Commentarie Ibid de vera & falsa religione, cap. de Eucharistia. Thus Zuin­glius. VVestphalus in the place before noted, alleageth one more exposition, taken not from Zuinglius, but Ioan. a Lasco▪ whom our late king Edward the sixt created 7 Superintendent of the congregation of straungers in London. VVhich exposition is so much the more to be regarded, because Caluin him self highly esteemeth it. vvhereofVVestphalus▪ v [...] [...] 35. 36. thus vvriteth VVestphalus. Albeit Caluin in his cōmentarie vpon the first epistle to the Corinthians putteth it out of doubt, that THIS, HOC in Christs supper pointeth the bread, yet that notwithstanding, here he defen leth the contrarie opi­of Ioanne; a Lasco, who in his booke of the sacraments of the church assureth, that it pointeth not the bread, but the whole [Page 48] forme and ceremonie, the verie external action of the supper. This glose of his reuerend brother, that HOC doth not de­monstrate bread, but the external action of the supper, Caluin Caeleste [...]ra­cul [...]m. honoreth as an Oracle from heauen. VVhere by the vvay VVestphalus geueth vs a good example, hovv much vve may esteeme the conference of places of scripture and interpretation there after, made by the Zuinglians and Sacramentaries. For (saith he) let this stand for good,Protestāt conference of scripture hovv sure [...] [...]. that the first particle HOC, this, according to Calui [...] ▪ & Ioannes a Lasco signifieth the external action. Next, vve must by like reason confesse, that Est, doth stand for Sig­nificat, vvhich Zuingliꝰ proueth by a number of textes of scripture, as before hath bene shevved, and is after like­vvise proued by M. B. Thirdly, vve may not deny toChap. 2 [...]. Occolampadius like grace, vvho saith that scripture & al Antiquitie expounded the vvord Body, corpus, by a figure or signe of the body. Let vs now in fine conioyne al together, and thence wil arise this prodigious proposition; Haec form [...] VVestphal. vbi supra▪ pa. 37. seu actio c [...]nae significat figuram corporis Christi. This forme, ceremonie, or action of the supper signifieth a figure of Christs body.. And if Christs body stand for the Church, as the same Zuinglius sometimes affirmeth, or his Passion, orConclusion of the Zuinglian doctrine tou­ching the Sa­crament. his Deitie, then the sense is. This action signifieth a figure & signe of the church, of Christs passion or, Deitie, & so forth. Al vvhich dravveth to this point; first, that from the sa­crament, Christs body is quit remoued, and no maner of Christs presence least there at al, more then in any other common action, place, or assembly of Christians. Next, that concerning any vvorke, effect, vertue or ope­ration vvrought in the elements of bread and vvine by force of Christs vvords, there is nothing done at al. Only in the mynd and vnderstanding of the còmuni­cants, if they be vvel instructed, somvvhat there may be perhaps. For they cōming to receiue, some perchance remember Christ, other geue thanks for his death, other thinke vpon his Deitie, other vpon the church his mystical body, and so [...]orth, ech hath some imaginati­on one or other, according as the preacher ether then [Page 49] at that instant warneth them, or as euery man by some fore-conceiued opinion directeth him self, and so the bread becōmeth to them a symbole, a memorie, a signe, a thankes-geuing &c. according as euerie man is affe­cted.

5 ¶ For this the discrete reader, vvho coveteth to knovv truly the opinion of our aduersaries (whereof in a maner al dependeth) must diligently note & remember, that as the auncient Primitiue church & bishops thereof, which in most plaine and sincere maner confesse the real pre­sence of Christs body and blud in the Sacament; attri­bute that grace & operation to the force of ChristsThe Zuinglian opinion of Christs vvords vvord: so the Zuinglians or Sacramentaries, vvho denie that presence, ▪ake the contrarie course & flatly resolue, the vvords of Christ to vvorke nothing, but to be as idle and vnprofitable, as if they vvere neuer vttered; & that for any thing added to the supper by them, as good it vvere to reade no chapter at al, or any chapter of the bible; that (if ye please) of Christs genealogie in the first of S. Matthevv, as the 26. & vvords of Christs Institutiō. Concerning the fathers and auncient church, their faith is sufficiently knovven by their manifold & most plaine confessions. For instruction of the simple, I vvil recite the sayings of a fevv.

Iustinus the martyr in his second Apologie for the Christians made to the Romain Emperour Antoninus, vvriteth thus: As by the word of god our Sauiour Christ Ie­sus Iustinus in Apologi [...] [...]. was incarnate, and for our saluation toke flesh and blud: euen so by the worde of God with prayer we are taught, that of vsu il bread & wine is made the flesh & blud of the same in­carnate Christ Iesus. S. Ambrose in a long chapiter by many examples proueth this force and povver of Christs vvord to conuerte the elements of bread and vvine in to his body and blud. His vvords are: Thou wilt say per­haps, Ambros. [...] [...] qui [...] tu [...]. cap 9. how is this the body of Christ, whereas my eyes teach me the contrarie? He ansvvereth: How many examples do we bring to proue, that not to be in the Sacrament which nature hath framed, but that which benediction hath consecrated? [Page 50] And after a number of examples taken out of the oldThe force of Christs vvord in making the Sacrament. Testament, wherein the nature of things hath bene al­tered, of Aarons rod turned in to a serpent, of the riuers of Aegipt turned in to blud, of the red sea diuided, and standing stedfast like a wal▪ of the riuer Iordan turned backe to his fountayne: of these he in [...]erreth If then the blessing or prayer made by man were able to chaunge nature, what shal we say of the Diuine consecration, where the very words (not of man but) of Christ our lord and Sauiour do worke? For the Sacrament, which thou receiuest, is made by the word of Christ. And if Elias speach were of such force, that it caused fier to come from heauen▪ shal not Christs speach be of suficient force to alter the nature of these elements, bread and wine? Thou hast read in the works of al the world, He Genes. [...]. Psal. [...]. 9. spake the word, and they were made: he commaunded and they were created. Then the word of Christ which was able to make somwhat of nothing, can it not change that which alrea­dy Ambros. lib. 4 de sacramenta cap. 4. & 5. is and hath an essence, in to that which it is not? &c. And this self same reason taken from the creation, he vseth in an other place. In consecrating the Sacrament, the priest (saith he) vseth not his owne words, but he vseth the words of Christ. Therefore the word of Christ maketh this Sacrament. VVhat word? Euen the selfe same word by which al things were made. Our lord commaunded, and the heauen was made. He cōmaunded, & the earth was made. He commaunded, & the Qua [...] opera­ [...]ius sit s [...]- [...] Christi. seas were made. Thou seest then, how puissant is the word of Christ. And in this sort he continueth a verie long & pithi [...] disputation grounded vpon manifold scriptures, to proue the infinite povver of Christs vvord in con­secration of the blessed Sacrament; vvhereof this is his conclusion. Now therefore to answere thee, it was not the bo­dy Ibi. cap. 5▪ but bread before consecratiō. But after, when Christs words are ioyned therevnto▪ then is it the body of Christ. Likewise before, the chalice had in it wine and water; but when Christs words haue wrought thereon, there is made present the blud which redeemed the people. Thou seest then how many waies the speach of Christ is able to chaunge al things. An ignorant Cyril. lib. 1 [...]. in Ioan. cap. [...]. pu [...]as nobis esse virtu [...]em mysticae benedictionis? saith S. Cy­ [...]illus [Page 51] Archbishop of Alexandria. Thinkest thow we know not the vertue or force of the mystical benediction to worke the real presence of Christ with vs? VVhere he vseth ma­ny of the examples brought by S. Ambrose, namelyVide ibid. lib. 4. cap. [...]. that of Moses rod, of the riuers of Aegipt made blud, of passing the red sea, to proue that we should make no doubt touching the veritie of this misterie, nor Iewishly aske, how Christ can make his body present in soThe force [...] Christs vvord in making the sacrament. many places at once. To like effect and purpose nota­ble are the words of Eusebius Emissenus, or (as some suppose) of Faustus bishop of Rhegium (touching my purpose it is not material whether, for that ech of them liued about 1200. yeres since, and so are good wit­nesses of the faith of that auncient church) which areEuseb. Emisse­nus Sermo. d [...] corpore D [...] ­ns. these: VVhen the creatures (bread and wine) are set on the holy altars to be blessed, before they are consecrated with inuocation of the high god there is the substance of bread and wine: but after the words of Christ, it is the body and blud of Christ. And what meruaile is it, if be that with a word could create, can now alter the things which he hath created? Nay it see­meth a lesser miracle if that which he is confessed to haue made of nothing▪ the same now being made he chaunge in to a better substance. And what may be hard for him to do, to whom it was easie by the commaundement of his wil, to make al things both visible and invisible? These few in steed of a number may serue to declare what saith the auncient church and fathers had of the strength and efficacie of Christs words in the blessed Sacrament.

Now let vs vew on the other side the opinion of Zuinglius & the Sacramentaries. This Zuinglius him self maketh to be the very state of the question betweneZuing. Tom. [...]. Respons. ad Con [...]o [...]. [...] ther sol. 431▪ him & Luther: Controuersia qu [...]e nobis cum Luthero est in hoc versatur &c. The controuersie betwene vs & Luther resteth in this point, that we on our side can neuer graunt, that Christs words in the supper should be pronounced to this end▪ Vt [...]o [...]um ver­tu [...]e quicquā [...]fi [...]atur. as though any thing were wrought by vertue of them. And albeit he can be content to permit them to be read as other parts of the scripture, historically for knowledge [Page 52] of the stone, ‘as perhaps in the old Testament, when the Paschal lamb was eaten, in the time thereof the Iewes might reade the 12. chapiter of Exodus (and yet that also he greatly liketh not, and holdeth it not so conuenient, but admitteth it no wares necessarie)’ yetThe Zuingli­an [...] take al sorce from Christs [...]. Zuinglius ibid. lib. [...] baptis­tract. 1. [...]ol. 64. hovv so euer that be, very couragiously he assureth his reader, that Luther can neuer yeld any sound reasō or authori tie, that commaundeth the words of the institution to be read in ministring the supper. The like he vvriteth of the sa­crament of baptisme; Non damno vsitatam baptizandi for­mulam in nomine patris &c. I condemne not the vsual forme of baptising in the name of the father, of the sonne, and of the holy gost: yet in the meane season I nether may nor wil omit to speake the truth, which is this, that Christ appointed not in these words a forme of baptisme, which we should vse, at the Diuines hitherto haue falsely taught. And the meaning of A [...]evv forme of baptisme. these words is not, as if Christ wold haue said, VVhen yow bap­tise any, pronounce these 3 names ouer them but rather he war­neth, that such as were strangers from god and true religion, them should the Apostles bring to the true god, dedicating & binding them to his seruice by some external signe. And Cal­uin ca [...]leth it magical inchauntment, to thinke that theCal. Institut. lib. 4. cap. 14. num. 4. [...]. [...] [...]p [...]s cap. [...]. v. 2 [...]. Bullinge. de­ [...]ad. [...]. [...]erm [...]. 6. words of Christ worke any thing in the sacrament, for that sola explication ad populum, facit vt mortuum elementū incipiat esse sacramentum. Only the declaratiō of the m [...]ste­rie to the people, causeth the dead element to become a sacra­ment. The like vvriteth Bullinger Zuinglius his succes­sor in the chaire of Zurick: The Papists superstitiously at­tribute force of sanctification to the words vttered in admi­nistration of the sacrament. For not the words, but the faith of the baptized▪ causeth that baptisme is of force and vertue. And in the gospel when Christ instituted the supper, he com­maunded n [...]t to rehearse or pronounce any thing, by vertue whereof the elements might be chaunged or the things signifi­ed brough [...] downe from heauen, and ioyned, to the symboles. N [...] [...] in Christs [...] And therefore there is no vertue at al in rehearsing the words of the Lord in the supper. As the figure or forme of letters is of no valew: so there is no force in pronouncing the [Page 53] words, or in the sound of them. For Plinie saith, words as also Plinie a good­ly Doctor. charmes or inchauntements, are of no power or efficacie. In vvhich vvords the Christian reader may first of al note,Protestant Doctors Plinie Hom. [...]. vvhat Doctors these men folovv in matters of faith, vvhen Plinie an heathen and faithles man, is brought in as a great author to determine of the vertue of our Saui­ours vvords in the sacrament. VVith like grace as Theo­doreBez [...] annotat. in Luc. ca. 22. v. 20. Beza expoundeth the same vvords symbolically, by the graue authoritie forsooth of Homer the poete, & (as he is commonly called) father of lyes. Next, it may be obserued, vvhether Brentius the Lutheran had not lustBullinger. in [...]. [...]irmo. part. 2. 3. cap. 1 [...]. occasion to vvrite of Bullinger & his companions as by vvitnesse of Bullinger him self he doth: to vvit, These Zuinglians (saith he) are wont to measure and limite as they please, the omnipotencie of god. To which end they vse the ve­rie self same arguments, quibus Plinius ille Atheus Epicureus omnipotentiam Dei oppugnauit: by which Plinie that godles Epicure fought against the omnipotencie of God. Then, by conference of the sayings of Zuinglius, Caluin, and Bul­linger, vvith those former of Iustinus the martyr, S. Am­brose, S. Cyril, and Eusebius Emissenus, as vve may far­ther perceiue an infinite difference betvvene that anti­quitie & this noueltie, that faith & this infidelitie, that sa­crifice and sacrament of Christ, and this sacrilegious bread and vvyne, or perhaps some vvorse matter inven­ted by Carolostadius & his Sprite; so if vve proceed on a litle farther to the practise and administration of this nevv deuised Communion, vve shal yet somvvhat more throughly see in to the essence thereof, and haue better helpe to iudge betvvene the one & the other. For before I come to Caluins opinion, vpon vvhich I must lest most of al, although in substance it be al one vvith these precedent, I thinke it good for the better vnderstanding of the reader to let him see, hovv the Protestants vse to administer this their supper vvithout superstition, and most nighly to this order prescribed by Carolostadius, Zuinglius, Bullinger, and the Tigurine gospellers after Zuinglius fasshion.

[Page 54]¶ A Germane Protestant of this time, in his booke vvhich he hath made conteyning 50. reasons, vvhy oneIoan. S [...]ut lib. 50. [...] [...] ­rum, cap. 13. of his sect (a Lutheran) may not in any vvise become a Caluinist; among other things vvriteth, that the Calui­nists or sacramentaries do so ha [...]e the words of Christs Institution, that they can not abide ether to see or to heare them, & therefore administer their supper vvithout them. Ioachi­musCalu. 2. desens. d [...] S [...]m [...]nt. pag▪ 35. [...] min [...]r [...]d v [...]out Christs vvords VVestphalus obiecteth to Caluin▪ that the Ministers of his s [...]te in East F [...]land minister the Eucharist vvith these only vvords. Eate this bread▪ beleeue and remember, that the body of Christ offered on the crosse is the true sacri­fice for your sinnes. VVhich maner of administratio Caluin in his ansvvere iustifieth, & is (as al men may perceiue) very conformable to the assertio [...]s of Zuinglius, of Bullinger, of Oecolampadiꝰ, & those other before rehear­sed. The Anabaptists in this respect are perfite sacramen­taries: and Caluin in his booke against them, vvhere he seuerally reciteth their errors and refuteth them, con­fessethIn Germanie. that in the receiuing and administration of the supper they say nothing which we graunt not vnto them, yea Calu. Instruc­tio. contra A­ [...]abaptist. arti. 3. pa. 54. which we our selues teach not daily: Nihil dicunt (saith he) quod ipsis non concedamus, imo quod non quotidie doceamus. So that in seeing the communiō of the Anabaptists, vve see the communion of Caluinists: and the forme and fashion of the one, is a true and exact paterne of the other. Novv that the Anabaptists vsually leaue out the vvords of Christs institution, it is no lesse notorious to any man that knovveth their [...]aith, gospel, and Com­munions: whereof their practise in Munster the chief ci­tie of VVestphalia where they began their kingdome the yere 1534 may se [...]e for a sufficient proofe. One daySleidan. lib. 10. [...]ol 152. (as Sleidan rehea [...]seth the storie) the king cōmaunded the brethern to meete in a certen place. ‘Being come thither some thousands in number, they found their supper prouided, beef, mutton tost. sod. with such varietie, as the country and time velded.’ This supper being now almost ex­ded, the king him self reacheth bread to ech one, vsing withal these words. Take, eate, & shew forth the death of the Lord. [Page 55] His Quene immediatly folowing, deliuereth in like sort the cup, saying; drinke. & shew forth the death of the Lord. M. Fox our English Martyr-maker writing the storie ofFox Acts & monumet. pa. 666. Anne Askew, Iohn Lassels, & others in the end of king Henry the 8. his reigne, setteth downe a long epistle wri­ten by the said Lassels, in which is conteyned their faith of the sacrament, which faith also M. Fox seemethIn England wel to approue, for that he saith, This martyr confu­teth the error of the Papists, which are not contente with the spi­ritual receiuing: & also he doth c [...]t o [...] t [...]e sinister interpretatiō, which many make vpon the words of the institutiō. Thus are the words of this martyr. S. Paule 1. Cor. 11. saith, That Ibi pag. 667. which I deliuered vnto yow, I receaued of the Lord. For the lord Iesus the same night in which he was betrayed, tooke bread thanked, & brake it, and said; take ye, e [...]e ye, this is my body which is broken for yow. Here me seemeth S. Paule durst not take vpon him his Lord & masters authoritie; he durst not take vpon him to say, This is my body. It was the Lord IESVS, that made the supper, which also did finish it, and made an end of the only act of our saluation, both here in this world, & also with his father in heaven. Now if any man be able to finish the act of our Sauiour in breaking of his body and shedding of his blud here, & also to finish it with his father in heauen, then let him say it. But I thinke if men wil looke vpon S. Paules words wel, they shal be forced to say as S. Paule saith, The Lord IESVS said it, & once for al, which only was the fulfiller of it. For these words▪ HOC Note t [...]i [...]. EST CORPVS MEVM. This is my body, were spoken of his na­tural presence, which no man is able to deny. Thus these martyrs. By which discourse it appeareth that they ac­knowledge, first, the words of Christs supper to be spo­ken of Christs natural presence and body, which they say is so playne, that no man is able to deny it. Next, that this so apperteyneth to Christ alone, that he only, and no man euer after him could minister this supper. [...]or so it foloweth: The act was finished on the crosse, as the storie doth plainely manifest it to them that haue eyes. Now this bluddy sacrifice is made an end of, the supper is finished. This see­meth [Page 56] to agree in part with Carolostadius, in that it de­nyeth the words spoken by Christ at his last supper, to perteyne to our Eucharist. But it agreeth much more with the sansie of Petrus de Bruis author of the sect of the Albigenses. For he taught directly, that only once, to wit in the last supper which Christ made with his Apostles, was his body truly geuen vnder the forme ofP [...] Clunia [...]nsis in Tra­ctatu de sa [...] ­fi [...]o M [...]a. bread, but afterward neuer, as witnesseth Petrus Clu­niacensis, who then liued, and re [...]uted this error of his. VVhereas then these gospellers wil haue the words of Christs institution quit remoued from the administra­tion of the supper, some perhaps would gladly know in what sort they would haue it ministred. Forsooth as before the Caluinsts of F [...]is [...]la [...]d, and Anabaptists in VVestphalia vsed. VVhich M. Fox declareth thus. Here [...]x vbi supra now foloweth the administration of the supper of the Lord, which I wil take at Christs hands after the resurrection, al­though Communion vvith - out Christs vvords other men wil not be ashamed to bring their wicked Councels or foolish inuentions for them. And it came to passe, as Christ satte at meate with them, he tooke bread, blessed it, and brake it, & gaue it vnto them, & their eyes were ope­ned, and they knew him, and he vanished out of their sight, and the Apostles did know him in breaking of bread. Here we learne what is the supper, not after the wicked Coun­cels & foolish inuentions of men (for so I thinke it would be, although by error the p [...]nter set it otherwise) but after the Lords owne order, as these men forsooth haue taken it euen at Christs owne hands; and that is, that 3. or 4. of the bretherne go together, take bread, blesse it,Obiections a­gainst this communion. and geue it one to an other, without vsing any farther ceremonie, or words of Christ, or consecration. But here arise 3. or 4. great difficulties. One, whether there1 must necessarily be other meate and prouision besides the bread of the Eucharist, as was at this supper, whence these men take the paterne of their cōmunion. A second, how it wil stand with the sinceritie of their [...] gospel to blesse the bread, which blessing they so general­ly detest, the English and Scottish cōmunion bookes re­fuse, [Page 57] & a late English Doctor in a large treatise hathCals. against the Cros [...]. art. 4. & per [...]o [...] [...]bium. condemned, as superstitious, wicked, & magical: which words truly must needs proceede from a very prophane and Paganical hart & mouth, considering that Christ our Sauiour him self vsed it, as here these martyrs tel vs.3 Thirdly, which perhaps is greatest of al, how they can frame their cōmunion by this paterne, where is no mention of drinke. And very probable coniecture there is, that Christ vsed none, for that (as here the storie is rehearsed) after Christ had deliuered them the bread, their eyes were opened, & Christ forthwith vanished out of their sight. And ioyne for a fourth, that if the breaking of4 this bread were but breaking of common bread, as our M. Iewel wil haue it, & an act of hospitalitie; then folowethIevvel Reply against Doct. Harding. art. [...]. Diuis. [...]. it, that the paterne whereby they frame out their com­munion, teacheth them a cōmunion of such common bread as is vsed at euerie hosterie, at euerie Inne and ale-house, & therefore they can not with reason blame Catholikes, if they make no more esteeme of it. But how soeuer this [...]al out, M. Fox with his Martyrs pro­ceedeth oh, & wil needs proue, that as Christ in theChrists vvords & order [...]e [...] ­ [...]rom the sup­per. place before noted, so his Apostles had no other com­munion, nor ministred it in any otherwise. For it fo­loweth: Here also it seemeth to me the Apostles to folow their maister Christ, & to take the right vse of the Sacrament, & also to teach it to those that were converted to Christ, as mention is made in the Acts of the Apostles, where it is said: They continued in the Apostles doctrine & felowship, in brea­king of bread and prayer, & they did breake bread in euerie howse &c. By al which, he laboreth to perswade, that the Institution of Christ, as it is described by the Euan­gelists, Matth. 26. Marc. 14. Luc. 22. should quit be re­moued from the administration of the supper, and only bread broken by the minister. VVhich if he do, and withal tel & pronounce to the cōmunicants the Lords death, he maketh vnto them a persite and absolute sup­per, according as these men haue receiued it at the Lords owne hands.

[Page 58]And the verie same ministration of the supper, I fyndThe Scottish [...]. practised by the Scottish martyrs▪ as writeth their friend and pat [...] Buc [...]a [...]an. About the yere 1545. one George Buc [...]a [...]. Histo [...]. S [...]t [...]. lib. [...]. [...] [...]. Se [...]carde was a [...] S. Andrewes to be burnt. VVhen the day of execution came, the keeper of the castle and his seruants ready to go to breakfast, asked George whether it would please him to take part with them. He answered he would with a very good wil. But first (quoth he) I request yow to sitte downe here at the table with me, and geue me leaue to make yow a short collation, & that I may pray vpon the bread, which as brethren in Christ [...] to eate, & so bid yow farewel. In the meane season the table was couered, & bread being set on George began to entreate shortly & plainely of Christs supper, his paynes and death, about halfe an hower. Then he exhorted them especially to mutual loue, & that they wold become perfite members of Christ, who continually prayeth to his father for vs that our sacrifice may with him be auayleable to life euerlasting. VVhen he had thus spoken and Scottish com­munion [...] [...] Christs vvords. yelded thanks to god▪ he brake a l [...]fe of bread, & reached to euerie one a peece of it, and likewise wine after him self had drunke a litle, & prayed them al that now with him in this Sacrament they would remember the death of Christ. Afterward saying grace, he retyred him self in to his chamber. By these examples we learne, how the communion is rightly ministred: namely without al words of Christs Institution: only that bread be divided among the bre­therne and sisterne, & they willed to loue one an other,The [...]zz [...] communion. and remember the Lords death.

VVhich seemeth generally to be the forme of theZuingl. Tom. [...]. Expositio. [...]d [...] Christi­ana fol. 563. 564. Bullin. in epi­ [...]stol▪ ad Hebr [...] ­ [...], cap. [...]. Pa [...] [...]uit­ [...]rtur in [...] ­ [...]is. cōmunion among the Zuinglians in Suizzerland. For as Zuinglius him selfe, and Bullinger his successor re­hearse the maner of it: The people [...]it al a long in or­der vpon formes, and geue [...]are to one who readeth to them the 13. chapter of S. Iohns gospel. In the meane season is bread caried about in ba [...]ke [...]s or pa [...]ia [...]s, and wine in glasses. One man geueth bread to an other, & likewise of the wine. Thus endeth this cōmunion, or Sacrament of the supper, as Zuinglius termeth it. And [Page 59] Musculus earnestly disputing against S. Chrysostom,Musculus in [...] c [...]mu­nibus. cap. de cana D [...]mi [...] pa. 336. for that he attributed great force to the words of Christ, by vvhich there is made in the Sacrament a sanctification & alteration far surpassing the power of man (as S. Chryso­stom thought) among other things thus reproueth him: It is not needful that Christ should now againe sanctifie by a second repetition that which once for al he hath sanctified by the deed & word of his Institution. For that Institution once done hath sanctified the Sacramental signes for the churches vse euen to the end of the world. And that being once done by him, is of force through al churches to the worlds end without any other repetition or iterat [...]on thereof. Once for al he said, This is my body This cuppe is the new testamēt in my blud. Do this in remembrance of me: and by these words once for al he instituted & sanctified this ceremonie, & tur­ned the bread from a natural vse to a Sacramental. By whichCommunion vvithout Christs vvords words, especially conferred vvith those of Bullinger and Zuingliꝰ before rehearsed, & the practise of that church, a man may perceiue that al these English, Scottish, Ge­neuian, and Suizzer Protestantes agree in remouing Christs vvords from the supper, and accompt the sup­per very sufficiently & gospellike administred, if the brethern diuide bread & drinke amōng them selues in memory of Christ, without any nevv mentioning of his institution, vvhich being once done by him selfe, serueth for al, without any more a do or new repetitionSee the. 5. chapiter num. 4. of the same. And this is the very exact forme of the Scot­tish cōmunion or supper now in practise, as hereafter shal be declared.

7 ¶ Here before I end this chapiter, I thinke it good to informe the reader of the resolution of the church of Geneua about the matter of this Sacrament; for that of the forme we haue sufficient knowledge by this which hath bene said hitherto. Concerning the matter this is the determination of that church, as we learne by The­odore Beza. VVhere there is no vse of bread & wine, or no Beza epist. Theolog. [...]. pa. 27. store thereof, as it chaunceth at some certain time; there the Lords supper is orderly ministred, if in steed of bread and [Page 60] wine, that be taken which supplieth the place of bread & wine, ether by common vse, or at such tymes. And he obserueth right­ly The supp [...] minist [...] [...] ­ [...] In [...] [...] vvine, & enough Christs meaning, who not for nouelties sake, taketh in steed of bread & wine, such things as haue though not equal, yet like proportion or analogie of foode. As in like m [...]ner, if water be wanting, & yet the baptizing of some child may not wel be differred with edification, I truly wold baptise with any other liquor, as wel as with water. By war­rantBaptisme vv [...] [...]ut vvater. whereof, in many places of Christendom, where bread & wine is ha [...]d to come by, & stockfish with sin­gle ale more cōmon & in vsual diet, there the Protestant communion is wel & orderly ministred, if the minister with 3. or 4. brethern go together into a tauerne & eate a litle stockfish, & drinke a draught of ale, & he bid them to remember the Lords death. For whereas the words of Christs institution are no waves necessarie, but al de­pendeth on the faith of the bretherne which communi­cate: & here we learne, that bread & wine are not so re­quisite, but that other meate & drinke may supply the want thereof: whereas in this cōmunion which here I note, is both the matter and also the forme of a Prote­stant supper, who can deny but it is a ve [...]e complete & perfite cōmunion? And that not only if a man vse stock­fish, but also by like reason any other meate that nourisheth though not in equal degree as bread doth, yet in some like sort. And then as any flesh, [...]apon, p [...]g, goose, beef or mutton may serue for the one kind, so match-beer, strong or smale ale, good water, metheglin, or any such vsed li­quor may serue for the other. So that we now draw som­what nigh to the perfectiō & essēt al forme of that which ou [...] gospellers cal the supper of the Lord, which we seeThe [...] communion. may be had at euery breakefast, at euery dinner, & sup­per, & beuer, where there is bread & beere, or cheese & water, o [...] flesh and wine, or any such [...]. things, which nourish our bodies as bread & wine do, though not in so large maner: yet with this sober caution, that the bretherne which meete at this cōmunion, remember the death of Christ, & vse these other kinds of meate not for loue of [Page 61] [...]eltie, but for loue of Christian libertie & hatred of Papistrie: because forsooth they wil shew, that they hate the Catholike church, which vseth superstitiously (as they suppose) those only 2. elements.

But now, let vs go one step farther, & put the case, that 3. or 4. gossips meete together at a drinking, and after much good how shold talke, in sine they remember them selues, & then one willeth the other to remember the death of the Lord, & so drinke one to the other, andA Protestant communion. eate some such gossiping meate, as they haue brought, some applepie or flawne, or so forth: whie is not this as true a Protestant cōmunion, as any yet mentioned? Here is the matter of the cōmunion, that is, some foode that nourisheth the body: here is faith which is the forme, here is remembrance of Christ and his death: & then what wanteth to make vp and perfite the cōmunion? Truly I can not imagine any default touching the sub­stance & essence, but that this is as ful & complete a communiō, as any at this day ministred in England or Scot­land. For that which perhaps some man may obiect to be here wanting, vz. a minister, is an obiection more [...]it for a Papist or Catholike, then a Protestant or heretike. Among whom very few there are, who haue written, especially bookes of cōmon places, but they discourse at large, wemen no lesse then men to be priests of the new testament, although for maners sake they may not in al [...] may [...]. & mi­nister the sup­per. places vse & practise such their priesthod: & I in pa [...]t agree with them, that euery woman is as [...]it & lawful a minister, as any who ministreth in the Scottish and English congregations. Certainly Luther hath made long treatises & heapeth tegether a number of allegati­ons out of the holy scriptures, to proue al that are bapti­zed, wemen no lesse then men to be priests, & by ver­tue thereof to haue power both to preach & minister sa­craments. In the second Tome of his works he parti­cularly rehearseth al ecclesiastical functions, & proueth as wel as he can, that the execution of them al, is a like common to al that are baptized. Among much other [Page 62] talke to that purpose thus he writeth: The first office of a Luther T [...]m. [...]. lib. de Ministr [...] ecclesia institu [...]ndu. sol. 3 [...]2. priest is to preach the word, & of this depend al the rest. But this is cōmon to al. Next is to baptize: and this also may al do, euen wemen; & when they baptize, they execute a lawful priesthod & an ecclesiastical ministerie, which is proper to priests only. The third is to consecrate bread & wine. But this also is commō [...]o al, no lesse then priests. And this I aduouch by the authoritie of Christ him self saying do this in remem­brance of me. This Christ spake to al there present & to come afterwards, who so euer should eate that bread, & drink that wine Ergo what so euer was there bestowed, was bestowed on al. Nether can the Papists oppose any thing against this, besides their Fathers Councels & custome This also is witnessed by S. Paule, who 1. Cor. 11. repeating this applieth it to al the Corinthians, making them al as him self was that is to say, consecrators &c. Omnes faci­ [...]n [...] tales qua­li [...] ips [...] suit, [...]. consecratores. Forthwith after a few words he concludeth: Igitur si quod maius est, collatum est omnibus, etiam mulieribus &c. If then that which is greater be geuen indifferently to al, men and women, I meane the word and baptisme; then that which is lesse I meane to consecrate the supper, is geuen also to them. VVhich argument as a most principal, he vrgeth againe a few leaues after: VVhen the office of teaching the word is Ibi sol. 369. o [...] [...]urs [...] sol. 372. graunted to any, together therewith al that is vsed in the church, is graunted I meane to baptise, to consecrate, to bynd, to lose, to pray, to iudge. For the office of preaching the gospel is the chief, & a very Apostolical office, which geueth the foundation to al other offices, which al are built thereon. TheIbi lib. ratio­ [...] iudicij ec­clesia &c. sol. 373. like hath he in sundry places and bookes. Only he re­quireth, that whereas the right & power thus to minister is cōmon to al that are baptized, wemen no lesse then men, yet that nether men nor wemen vse this right of theirs, but where there is want of better ministers, & then also, that they do it with modestie. To which purpose & clearing of his assertion he maketh an obiection to himself in an other booke thus: But the Papists obiect the say­ing of the Apostle, Let wemen hold there peace in the church. Ibid. lib. [...] [...]brogand [...] [...]issa priuata. VVherefore the ministerie of the word is not cōmon to them & al Christians. Here vnto he answereth. I confesse, [Page 63] that it is not permitted to women to speake, as nether to men that be dumbe. For I beleeue that albeit this right is common VV [...]men [...] pre [...] ching iustifi­ed. to al, yet no man can, nor ought to practise it, but only he who is fitter then other: & to him other are bound to yeld place, that order & comlynes may be kept. And to speake (in pub­like assembly) besides the spirite, there is required a good voyce, eloquence, memorie, & other natural gifts, which who so wanteth, he must yeld his right to an other. So Paule forbiddeth wemen to speake, not altogether, but in the church, that is to say, where are men able to speake; & that for order & honesties sake. For a man is more fit then a wo­man, and the spirite doth more inspire men then women: & this is the meaning of Paules place. Otherwise how should Paule alone withstand the holy ghost, who saith Ioel 2. your daughters shal prophecie: and Act. 21. Philip had 4. daugh­ters that prophecied. Out of al vvhich & much more to like effect, he draweth this conclusion. Order therefore & honestie requireth, that men speaking, wemen should hold their peace. But where men speake not, there it is necessarie, that wemen speake. By al which we see, that the word of god forbiddeth not wemen to prophecie (that is in the new gospel to preach, no not amongst men, much lesse amongst wemen) which is the highest office, & conse­quently nether to minister the communion & baptisme, which is a great deale lesse, if so be that they haue better learning & vtterance then men haue, as oft tymes it chaunceth: or if the minister through negligence and ignorance be not able to preach the word, which per­haps in Scotland & England is very common. And ofMartyr [...] [...]. Cor. cap. [...]. [...]. 5. Z [...]n. Tom. [...]. in [...]plan [...]tio. artic. 17. so. 27. In the Harb [...] ­rough [...]nn [...] 155 [...]. H. [...]. this same opinion with Luther, are Pèter Martyr, and Huldrike Zuinglius. Of the same opinion were the first reformers of our English church, M. Horne bishop (so called) of VVinchester, & others, who of this matter write thus: There is so much required in a spiritual minister, that al men be not meete for the office, & therefore with good reason wemen be debarred from it. Albeit at some time it plea­seth god to vse their Ministerie. VVherefore me thinke euen in this point we must vse a certain moderation, & not abso­lutely [Page 64] in euery wise to debar them herein, as it shal please god to serue Christ. I pray yow what more vehemency vseth S. Paule in forbidding wemen to preach, then in forbidding them to vncouer their heads? And yet yow know in the best refor­med churches of al Germanie, al the maydes be barehedded, which the preachers & learned men make no great accompt of. As much to say, that it is a thing indifferent for we­men to preach & minister the Sacraments, & may wel be suffered, no lesse then it is that maydes go with their heads vncouered, which S. Paule forbiddeth with like vehemencie as he doth their preaching, & yet the best reformed churches of al Germanie with the learned menAl Ecclesiastical povver de­riued from a vvoman. Anno 1. Eli­zab. c. 1. & 3 & ministers there, make no great accompt of it. It were very easie to proue this by a number of other Protestant writers & authorities, especially English, where a womā being supreme head of the church, from whence al ec­clesiastical power & authoritie is deriued to bishops andVVhitegift cō ­tra T. C. Tract [...]. cap. 3. diuis. 33. ministers, who hauing in her (as writeth my I. Arch­bishop of Canterbury) the supreme gouernemēt in al causes, & ouer al persons, as she doth exercise the one (apperteyning to matters ciuil & temporal) by the Lord Chauncellor, so doth she the other (concerning the church & religion) by the Archbishops; what reasonable man can deny or doubt, but that a woman, in whom is the fulnes of al ecclesiastical gouernement, may geue vnto a woman some inferior peece thereof, no lesse then she geueth the excercise of many parts vnto the Archbishop, who receiueth al his order & power from her. And whereas king Harry im­parted the exercise of his like supreme ecclesiastical regi­ment to my L. Crumwel Erle of Essex his subhead in the church of England, and vicegerent for and concerning [...]a [...] Act [...] & monument [...] pa. 52 [...]. al his iurisdiction ecclesiastical: who can with any probabi­litie of reason, yea without incurring manifest treason deny, but that as K. Harry a man gaue vnto my Lord of Essex; so the Quene a woman may geue vnto my Lady of Essex or any other, al her iurisdiction ecclesiastical: es­peciallyParlament. Elizab. anno [...]. cap. [...]. for that it is by supreme authoritie so precisely defined, that the Quene may assigne, name, and authorise [Page 65] whom so euer she shal thinke meete and conuenient, and for such & so long time, such persons being naturally borne sub­iect (as Ladies & vvemen are) to vse and execute vnder VVemens pre [...] ching iustifi [...] her, al maner of iurisdiction spiritual or ecclesiastical. And if the pattie thus assigned, named & authorised, be also vvel spoken and learned, then not only mans lavv, but also gods (as Luther and the English doctors haue before taught) iustifieth such wemens both preaching, & al other ministring. For if they may haue the greater au­thoritie to preach (and yet to be supreme head of the church is much more) then al inferior offices belonging to the edification of the church, a [...] baptizing, ministring the cōmunion, binding, losing, calling Synodes &c. may much more be exercised by them, as Luther disputeth, & manifest reason convinceth, and our English Iewel to­getherIevv. Reply contra Hard. a [...]. 1. diuis. 30. pa. 69. vvith the Q [...]ea ler of this new Divinitie in Cam­bridge, teacheth. VVho by authoritie of S. Fabianus an auncient Pope and Martyr 1400 yeres sithence, and also of S. Bernard, vvil needs proue against D. Harding,The Z [...]ngli [...] supper. that in the Primitiue church, wemen no lesse then men made the sacrifice of the altar, and that of bread & wine, after the order of Melchisedech. VVherefore to returne to our matter of making vp an euangelical communion, hereof it appeareth I suppose sufficiently, that 3. or 4. Euangelical gossips meeting together, and eating and drinking in such [...]o [...]t, as hath bene said, make a veryFox Act [...] [...] monum. pag. 70. Luther in or­thodox. eccles. Tigurina con­ [...]. tracta [...] 3. sol. 111. exim [...]e stult [...]. true, real, perfect and absolute cōmunion touching al substance required by the Protestant doctrine. And there­fore I vvish them selues to iudge, vvhether Martin Lu­ther that reuerend Father (as M. Fox calleth him) vnder­standing throughly their meaning and sense, had not some cause to say, that Christ had bene very vnwise he vseth a more vvicked terme, vvhich I vvil nor English) to haue instituted a peculier supper: whereas otherwise the Ib [...] tractat. [...] sol. 66. world is ful of such suppers, quum caenarum huiusmodi totus mundus alioqui plenus sit: vvhich after they haue turned and tossed so many vvaies as they can, vvil proue no­thing, but (as Luther affirmeth it) a poore and vulgar ban­quet, [Page 66] or rather a rustical compotation. For if 3. or 4. vvemenIm [...] rustica commpotatio. so meeting and gossiping, make such a cōmunion, then 3. or 4. men & vvemen, & consequently as many men & boyes may serue to do the like: & so there is no rustical cortage where there is a man, his vvise & a seruant, no farmar, no Inholder, no taverne or vittayling hovvse, but the common tables haue ordinarely (if they be Christian men vvho eate there) as good & substantial cōmunions, as any are practised in the most solemne meeting of the bretherne in any congregation through out al Scotland, England, Zurike, yea or Geneua it selfe; vvhether ye re­gard the matter of the Sacrament, vvhich is, though not vvhite bread and good vvine, yet brovvne bread & smale drinke, which suffiseth; or the forme, which is nothing certaine, but only privatiue, that the presence of Christ be assuredly remoued, & Christ in cogi­tation at the most, thought vpon; or the mi­nister, for which the good man, or (if she be better tongued) his wife may se [...]e as wel, as any minister in Scotland or Geneua.

OF CALVIN AND THE CALVINISTS OPINI­ON CONCERNING THE SACRAMENT.
CHAP. 3.

The Argument.

1 Caluins high speaches & amplifications of his supper. VVhere­in is shewed by a number of plaine testimonies, that he ac­knowlegeth (at the lest, as his manifest words import) a true and real presence of Christ; body and blud in the Sa­crament, in as plaine and cleare maner as any Lutheran.

2 Caluin notwithstanding such high and counterfait speaches, which he of purpose affecteth to deceiue his reader, yet stil thinketh of the Sacrament as a mere Zuinglian: and by 5. diuers crafty special degrees, besides a sixt more general, against the words and sentences before cited, induceth his Sacramentarie heresie. The first is, that he denieth to the supper Christs body and blud, & in steed thereof putteth some real vertue deriued from his body and blud by the holy ghost, which serueth as a canduit-pipe to that effect: wherein he many wayes contradicteth him self.

3 The next degree is, that he denieth (as al old Sacramentaries commonly do) euen this deriuation of any such vertue, & alloweth no other communion of Christs body to the supper, then is had out of the supper by only beleeuing. In which sort Christs flesh and blud is receiued as wel or better in hearing a sermon, then in receiuing the supper. Only there is in the supper ioyned to such receiuing an external signe of bread and drinke.

4 A third degree is, that Caluin and the Caluinists teach, not only that Christs body and blud is better receiued cut of the supper then in the supper, better by a sermon or reading the [Page 68] scripture then by their Sacramental bread and wine, but also acknowlege no maner communication of Christs body ether real or spiritual as proper to the supper. VVhereof because it would f [...]low, that their supper were altogether superfluous, they vsed a new point of doctrine, that the Sacramental bread and wine serued for seales, & testimonies, or ratifications of Christs body and blud receiued before by the meanes of faith.

5 For that the doctrine of seales is daungerous, & in deed very false, Caluin and the rest proceed on: and that their supper be not altogether friuolous, he saith it is ordeyned for to helpe weake memories. And this is the true conclusion of the Sacramentarie doctrine generally, to make no more of the Sacrament then a mere rude picture or signe of Christs body and blud absent, voyd of al grace and vertue.

6 Besides the former points, Caluin & the Caluinists the more to disgrace the Sacraments of baptisme & the supper, cōpare them and make them no better then the Iewish ceremonies. VVhich doctrine besides that it is most directly opposite to Caluins first preaching, wherein [...]e so highly magnifieth the supper, is also a [...] directly opposite to the whole course of the new testament, which euery where denyeth al grace to the Sacraments of Moyses law, and attributeth al grace to the Sacraments of Christ: gospel: and the contrarie doctrine vn­worthely confoundeth the gospel of Christ with the law of Moyses.

7 The Caluinian cōmunion is particularly conferred with a like ceremonie vsed of old among the Iewes: and against Caluin and Beza it is by plaine demonstration out of their owne do­ctrine and writings proued, that their supper is nothing better then a mere graceles Iewish supper or ceremonie.

8 Bezaes preferring of their supper before the Iewish, is declared to be vaine and Sophistical. Answere made to Caluin, who with other Protestant writers, match the Christian Sacra­ment [...] with the Iewish, vpon a falsified sentence of S. Paule. The definition of Caluins supper.

9 Because the Zuinglians and Caluinists sticke not to graunt the comparison bandled in the last paragraph: it is here [Page 69] farther declared, that the Sacrament after Caluins doctrine is much inferior to the like Sacrament (ether the Paschal supper, and especially Manna) of the Iewes. VVhich thing is shewed by manifest reason and particular conference of those Sacraments together cut of the writing and teaching of the Caluinists: which also proue both their Sacraments (baptisme and the supper) to apperteyne rather to the law of Moyses, then to the gospel of Christ.

AGainst the premisses it wil be replyed (I suppose) that how so euer I, ether vpon pretence of Luthers authoritie, or of myne owne conceite, disgrace and abase the Zuinglian cōmunion; yet it is wel knowen, that their writers and Doctors much amplifie & advaunce the worthines thereof: as in sundry their bookes, Apologies, and Commentaries is manifest. VVhere vnto I answere: that true it is, some such places in some of their writers are sound; but in such sort as litle cōmendeth their cōmunions. For as rebels, when they haue withdrawen them selues from their lawfulHovv the Sa­cramentanes some times magnifie their Sacrament. king appointed them by gods ordinance, and framed to them selues one of their owne crue; in the begin­ning, or so long as he please them, they much extolle & magnifie him; but vpon the first displeasure and dis­contentment, he is pulled downe againe, and brought to his old roome, or perhaps serued a worse turne: and as tyrannes vpon the sodayne advaunce their minions & favorites, heaping on them al riches and honors; whom afterwards vpon better consideration of their smale de­serts, or some other light occasion they despoyle, abase, despise, and perhaps hang out of the way: in like sort these gospellers hauing reiected the Sacrament which Christ ordeyned, and in place of it invented a toy of their owne: for some tyme and in some place against their adversaries; or for some other occasion, much praise [Page 70] and magnifie it. But after when the heate is past, and they by learning come to examine it, or by other force of truth are driuen therevnto, or without contention speake of it as it is, and as they thinke; then are they constrayned to put away al those former borowed fe­thers, and leaue it as pild, as Aesopes daw: that is, they are then driuen to confesle it to be as poore and beggerly a bitte of bread and suppe of drinke, as any vsed at com­mon tables. And this the reader shal find not only in the old Sacramentaries, but also in the new.

1 ¶ For albeit it be a common opinion among many, that Caluin and the later Sacramentaries haue some what fined the grossnes of their forefathers: and therefore the Lutheran churches of the Counts of Mansfeld in [...] Ec­clesi [...] in d [...] ­ [...]ne Com [...]tum Man [...]seldi [...] &c. an. 1559 fol. 121. 121 Germanie, in the Confession of their faith, put a great difference betwene the old Sacramentaries & the new, saying, that the old Sacramentaries, that is, the Carolostadi­ans, the Zuinglians, the Anabaptists, and such like, alwaies taught the Sacrament of the altar to be nothing else but an ex­ternal Nihil aliud quam externū at otiosum signum. & idle signe without the body and blud of Christ, & that it serued only for a token to distinguish Christians from Pagans, whereas the new teach otherwise: and Caluin to continue and mainteine such a conceite, of al other see­meth to speake of this matter most diuinely and mysti­cally; and with straunge affectation of high speach may make vnlearned and vnstable sowles beleeue, that he hath a wonderful deepe fetch in this case aboue the rest of common ministers & writers, whom M. B. in these sermons much foloweth: yet who so thoroughly fifteth and examineth Caluin, shal find in the end, that he hath no other opinion of their supper, then hath Caro­lostadius, or Zuinglius, or Occolampadius, or the Ana­baptists, or the Scottish and English martyrs, or whoCaluins in­constancie. else so euer thinketh of it most basely and beggerly. For let vs by articles consider, how he runneth vp and downe, praiseth & dispraiseth, maketh and marieth it at one time mounteth alost & flieth in the ayer like a bird, straight waies creepeth on the ground like a beast: but [Page 71] in [...]ine, falleth headlong in to the cōmon dongeon with the rest of his bretherne, and whether in deed the very course and sway of their whole doctrine carieth them.

At some times he speaketh and writeth so su­pernaturally as though he were a very Lutheran, defen­ding the real presence: as for example: I say (saith Caluin)Caluin Instit. lib. 4. ca. 17. num. 11. 10. that in the mysterie of the supper by the signes of bread and wine Christ is truly deliuered vnto vs: I meane his body and blud, to the end we may grow in to one body with him, & he thereby refresh vs with the eating of his flesh and drinking of Christs flesh vvonderfully receiued in the Sacrament. his blud. And although it may seeme vncredible, that in so great distance of places (as is heauen from earth) he should passe downe to vs, and become our food; yet let vs remember, how far the power of the holy ghost excedeth our sense, and how fond a thing it is for vs to go about to measure his infi­nite Beyond [...] reason. power, by our smale capacitie. VVherefore that cur mynd or reason can not comprehend, let our faith conceiue. VVhat Lutheran wold require more then here Caluin cōfesseth? Or what more pregnant and effectual words can be desi­red to declare the veritie of Christs real presence, not in figure, trope, or signification, which wit and reason can castly comprehend, but truly & verely, so as Christ, I say Christs body and blud, notwithstanding so great distance of place, as is betwene the highest heauen & this low vale, is here truly deliuered by the inexplicable force and strength of the holy ghost, which only is able to worke such a miraculous coniunction. Againe. If any I [...]. cap. 17. num. 32. man demaund of me how this is done, I am not ashamed to confesse the mysterie to be higher, then that I can ether comprehend it with my wit, or declare it with my tonge: & Magis expe­rior quam in­telligo. to speake the truth, I rather find it by experience, then vn­derstand it. Therefore the truth of god, wherein I may safely rest, here I embrace without scruple. He pronounceth his flesh to be the meate of my sowle, and his blud the drinke. To him I offer my sowle to be nourished with such foode. In his holy supper he willeth me vnder the symboles of bread and wine to Christs flesh truly receiued vnder the symbole of bread. take, eate and drinke his body and blud. I nothing dout, but he truly geueth it, and I receiue it. And that his meaning [Page 72] is Christs true body to be not sig [...]at [...]uely or tropically but most really and truly present vvith the bread, he ex­pressethCal [...]. de [...]ana Domini. in his litle booke De caena domini by an apt simi­litude: Exemplū valde propriū in re simili habe [...]u &c. VVe haue a maruelou [...] apt example in a like matter. VVhen the Lord wold, that the holy ghost should appeare in the baptisme of Christ, [...]e represented him vnder the figure of a doue. I [...]n Bap­tist rehearing the storie saith, that he saw the holy ghost descending. If we consider the matter wel, we shal fynd that [...]e saw nothing but a dou [...]. For the essence of the holy ghost i [...] inuisible. Yet because he wel knew that vision to be ro emptie figure, but a most sure signe of be [...]resence of the holy ghost, [...]e doubteth not to affirme that [...]e saw him, because he was represented or made present in such sort as he could beare. So in the communion of Christs body & blud: the mysterie is spiritual, which nether can be seene with eyes, nor comprehen­ded Christ [...] [...] [...] to the Sacrament. b [...] mans wit. Therefore is it shewed by signes & figures; yet so, that the figure is not a simple & bare figure; but ioyned to his veritie a [...]d [...]stance. Iustly therefore is the bread called the body of Christ, because it doth not only figure it, but also present or offer it vnto vs. This is a plain declaration, that novv Caluin vvil not separate Christs body from the Sacrament as far as heauen is from earth, but ioyne it thereto as truly as the holy ghost vvas to that doue, vvhere he vvas vvithout doubt present truly, really sub­stantially. And this being so, is it not a great shame (vv [...] some say to charge Caluin and the Caluinists vvith contempt of the Sacrament, and to say, that they haue no other opinion of it, then Zuinglius, Carolostadius,Calu. Institut. lib. 4 cap. 17 num. 14. and those other forenamed Protestants? Doubtles so he complaineth: The aduersarie slaunder [...]e [...] [...]aith Caluin) that I measure this mysterie with the squire of humaine reason, Ca [...] for the real presence. and gods power by the course of nature. But who so euer shal tast our doctrine herein, shal be rapt into admiration of gods secrete to ver. VVe teach that Christ descendeth vnto vs as wel by the external signe, as by the spirite: that the flesh of christ entreth in to vs to be our foode: that La chair ent [...] [...]sg [...]es à [...] Christ truly with the substance of his flesh and blud doth [Page 73] geue life to our sowles. In the e few words who so percei­veth not many miracles to be [...]onte [...]ed is more then a dolt [...]lu [...]quam, [...] [...] [...]. These words and other to the same effect are common with [...]aluin, as, that the symbole doth not only signifie r [...] fi­gure but truly also deliuer the thing which it figureth: that it bath the veritie which it signifieth, conio [...]ned with it: vere Ibid. [...]. 21. exhibet quod figura [...] adiunctam secum habet veritate [...]. Vbi signum est, ibi res signata vere exbibetur. VVhere the signe is, Ibid. num. 10. [...] m in Ha [...]ia i [...] Matt [...] cap. 20. [...]. 20. there also the thing signified thereby, is truly deliuered Nether must we suppose the signe to be desti [...]u [...]e of the truth signi­fied, except we wil make god a de [...]e [...]uer▪ [...]or true it is, and we must needs confesse, that the sacrament compriseth the visible signe whereunto is ioyned the thing signified, which is the ve­ritie of the same. In which kind of veyne and maner of writing he runneth on so lustely, that in his last Admo­nitionCalu [...]. Ad­m [...] [...] [...]lti­ [...]a pa. [...]3. to Ioachimus VVestphalus, the principal minister & preacher of Hamburg, he boldly auoucheth his doc­trine in this point to agree with the Lutheran Confessiō of [...]uspurge, & also with Melanchthon penman thereof. In which Confession, the Sacramētaries no lesse then Ana­baptistsSl [...]dan lib. [...] [...]. & 109. a [...]e expressely condemned: and the I egates of the 4. Sacramentarie Imperial cities then present, were en [...]o [...]ced to make and put vp to the Emperour Charles a separate Confession of their [...]aith, because the Lutherā an [...]o 1530. then called Protestant-princes and Cities, for this special opinion, reiected them▪ & wold in no wise admit them to [...]oyne with them in that Confession of th [...]i [...]s com­monlyZu [...]gl [...] [...] a [...] [...] [...]. called Confessio Au [...]ust ina. As also the next yere after, when certaine cities of the Suizzers, which were then sacramētaries▪ sued to the Protestants of Germanie to be receiued in to league with them, which for some respect the Germanes much desired: yet in [...]i [...]e the mat­ter being thoroughly debated▪ the Duke of Saxonie chiefIdem lib. [...]. [...]. 119. [...]. 1531. Non [...] [...]o [...] ta [...] cū [...] [...] [...]ll [...] [...]. of the Confession of Auspurg, made them answere, that for so much as they folowed an other doctrine concerning the Lords supper, it was not lawful to enter any league with them. And albeit their societie by reason of their power and forces might stand the Germanes in great steed, yet he could not so [Page 72] [...] [Page 73] [...] [Page 74] [...]ch regard that, lest gods heauy hand should fal vpon him, [...] the scripture witnesseth it hath fallen on others who to for­ [...] them silues, haue vsed the ayd and succour of such here­tikes as they were. So that Caluin in saying he agreeth with the Confession of Augusta, consequently must needs say, that he condemneth the sacramentarie heresie, and acknowlegeth Christ truly and really present in the sa­crament, in such sort and sense▪ as the Confession of Au­gusta and Protestant princes of that Confession did.

2 ¶ And certainly these words and sentences vsed by Caluin, and a number of the like, are so euident, & seeme so opposite to al Zuinglian tropes and figures, that no man could otherwise imagine: but that Caluin thought rightly inough of the real presence. Truly in this veyne of writing, his hipocrisie is so singular, that IoachimusVVestphalus [...] [...] [...]. 7 [...]. VVestphalus seemeth to make some doubt, whether Calu [...]n in this point of controuersie thought as a Zuingli­an, or a Lutheran. His words are: Caluin vseth such art in handling this matter, he leaveth his reader so doubtful & vn­certaine, what to iudge of him: he shadoweth his speach with such colours, that sometime it yeldeth a consession of faith like [...]luin [...] [...]ug­ [...]g. to our (Lutheran) churches: [...]e seemeth to reiect the do­ctrine of Zuinglius, & to beleeue, that the very body & blud of Christ is truly present and geuen in the supper with the bread and wine. But yet in fine hauing conferred a num­ber of Caluins words and writings to gether, he resol­uethV [...]st. [...]. [...]. 71. 7 [...]. 73. 74. 7 [...]. 7 [...]. the contrarie▪ that he is a [...]anke Zuinglian, and vseth this crastie [...]ueyance of darke & obscu [...]e speaches only to abuse his readers & deceiue them more pernici­ousty, of which speaches hauing recited a nūber▪ he thus concludeth of them: Hinc [...]uilibet fit manifestum (saith he) Caluinum haerere in eodem caeno &c. By vew & consideration pa. 76. 71. of [...]ese places, euerie man may see, that Caluin sticketh in the same mire, in which Zuinglius and other sacramentaries haue walowed, and that he is stirred vp with their spirite; and that Caluin a me­re zuinglian. vnder this craftie iugling, he singeth the old song of Zuingli­us and Oecolampadius, & iumbleth in his figures and signifi­cations, taking away the true presence of Christs body & blud. [Page 75] which as VVestphalus at large very wel proueth by lay­ing downe a number of testimonies out of him, so I wil make it manifest by declaring 4. or 5. special meanes & degrees (besides a sixt which is general) vsed by Caluin to that effect.

The first is, by remouing away the true and real flesh of our Sauiour, & in place thereof allowing vs a true & real qualitie and vertue thereof, to be sent downe & im­parted to vs from Christ in heauen, by a new kynd of conduit pipe which he hath inuented. In des [...]ption whereof albeit he seeme not wel stayd, for in one place of his commentaries vpon S. Iohn, when belike he wasCaluin in Io­an. [...]ap. 6. v. 5 [...]. of that opinion, he teacheth that the flesh of Christ is the conduit—pipe, which traduceth and powreth vpon vs life, which is intrinsecally resident in the diuine nature, the foun­teyne of life. Ioan. 1. 4. but in his Harmonie, as also in hisCaluin▪ Insti­tut. lib. 4. [...]a. 17. num. 1 [...]. Institutions, when belike he thought that opinion som­what to true and to much sauouring of a real presence (for if the flesh of Christ were the conduit pipe, and brought to vs the life, which is residēt in the deitie, then must the flesh be communicated really vnto vs, forCaluins con­duit-pipe. otherwise it can no more serue for a conduit-pipe to conuey in to vs such life, then a conduit-pipe distant a mile or 2. from a howse serueth to conuey water to the howse, vnto which it approcheth nothing nigh) he re­solueth othervvise, that the holy spirite is the conduit­pipe,Calv. Harmo­ni [...] in Matt. cap. 26. [...]. 26. and the flesh of Christ geueth life vnto vs for that the holy spirite causeth to flow downe, and to be powred on vs, life which is resident in the flesh remayning in heauen: yet in fine he seemeth to choose rather this later sense, & so not novv ioyning the flesh and blud of Christ vvith the signe, by the omnipotent power of god, but separating the one from the other as far as heauen is from earth, of Christs body communicated to vs in the supper, thus he vvriteth. I conclude & graunt, that the body of Christ is ge­uen Calv. 1. C [...]r. ca. 11. v. [...]4. vs in the supper really (as they commonly speake) that is to say, truly, to the end it may be wholesome foode for our Note th [...] meaning. sowles. I speake after the common fashion, but I meane, that our [Page 76] sowles are fedde with the substance of Christs body to the entent we may be made one with him: or (which is al one) that a V [...] qu [...]dam [...] ex Christ [...] ca [...] [...] not [...]ffusa certaine quickening vertue is peured on vs cut of the flesh of Christ by the holy ghost, although the flesh be far distāt frō vs. Is not here a straunge kind of meaning? a straunge declaratiō, so to declare his meaning, that his meaning cleane ouerthroweth his words, whereof he pretendeth to geue vs the meaning? For how match those words immediat­lyChrists body not [...]n the sa­crament but some vertue thereof. going before with this meaning: The body of Christ is geuen vs in the supper really, I meane the substance of his body, or (which is al one) a vertue proceeding out of his bo­dy. Is this al one to say, the body, and a vertue of the bo­dy; a substance, or (which is al one) no substance, but an acci­dent, a qualitie? Doth not the scripture most euidently ac­cording to cōmon sense and reason, distinguish betwene Christ or the body of Christ, and vertue proceeding from him? which at some times wrought so, that al men desired [...]. 6. 19. to touch him, because vertue proceeded from him, and healed al that were present & desired so to touch him: at an other time, vvhen his body was in like maner present to al, the vertue thereof healed one only persone amongest a number.Luc. [...]. 46. At an other time, it wrought the like benefite to per­sons many miles distant from the place where his bodyM [...]. [...]. [...]3 & [...]. [...]. [...]a [...]. 4. [...]3. Luc. 1. 45. vvas: at some other time it did no such benefite to many that vvere not only in one place vvith him, but also touched and pressed and throng him, vvho vvere neuer a vvhit the better therefore, but perhaps the worse. And yet forsooth is it al one, to say, the body of Christ, or a vertue issuing from his body? Or doth this man that thus speaketh in these most serious and diuine matters, care vvhat he speaketh? In the same place▪ going about as it were to moderate his former plaine spea [...]es, he repea­tethCaluin. [...] sup. [...]. 24. that we receiue Christ remayning in heauen. And this communication of Christ which is offered vs in the supper, re­quireth nether local presence nether that he descend vnto vs, nether that his body be infinitely extended, nor any such mat­ter; but we receiue him though so far distant from vs as heauē is, for that he causeth from heauen to descend on vs presently [Page 77] and truly the vertue of his flesh. Al vvhich in his Instituti­ons he expresseth more plainly by the similitude of the Sunne, (a similitude very familiar with Peter Martyr andInstitut. lib. 4. ca. 17. num. 1 [...]. others) that as the Sunne with his beames shining ouer the earth, doth after a sort communicate his substance with it to the engendring, cherishing & refreshing of the fruits thereof: so the spirite of Christ by his illumination traduceth vnto vs the communion of Christs flesh and blud, albeit the flesh it self Ibid. [...]. [...]2. enter not into vs, no more then the Sunne leaueth his place in the heauen to descend dovvne to the earth. InCaluin [...] con­tra [...]ctions. which words and al this maner of discourse, there appea­reth a very plain and sensible contradiction to his for­mer talke. There, vve had in the mysteries of bread and1 vvine Christ truly deliuered, I meane (quoth Caluin) his true body and blud, which veritie is truly conioyned with the symbole: here vve haue only a quickening vertue flovving thence. There, Christ bad vs vnder the symboles of bread 2 & wine to eate his body, & drinke his blud; & I nothing doubt (saith Caluin very religiously) but he truly reacheth it me, & quin ill [...] were p [...]gat. I truly receiue it: novv he not only doubteth of it, but al­so plainly denieth any such ether deliuery on Christs part, or receiuing on ours, and in steed thereof placeth an irradiation or illumination as from the sunne, by vvhich a certain grace and vertue out of Christs flesh, as heate from the sunne is conueyed vnto vs. There, Christ descen­deth 3 vnto vs; the flesh of Christ entreth in to vs: and notwith­standing so great distance of place, the flesh of Christ penetra­teth Institut. vbi supra▪ num. 10. and cometh downe vnto vs: in tanta distantia locorum penetrat ad nos Christi caro: here, al such [...]enetration and ap­plication or cōmunication is vtterly refused & condemned; and Christ descendeth no more, then doth the sunne out of his sphere▪ no more (as he other vvhere vvriteth)See the [...] Diuisi [...]n. [...]st [...]t. lib. 4. [...] 17. num▪ [...]. then vve ascend vp in to heauen to him: mary yet we draw life from Christ, & Christ frō the substāce of his flesh re­mayning in heauen powreth life in to vs, albeit his flesh enter not in to vs, quamu [...]s nō ingrediatur in nos car [...] Christ [...]. There the matter vvas so incredible, so mystical, so miraculous,4 & far exceding al capacitie of man, that Caluin him selfe [Page 78] so sing lar a prophete and instrument of the holy ghost (as his scholers terme him) could nether comprehend it by his wit, nor declare it by his tonge: here, the matter is made so familiar and vulgar, as for the sunne to shine in a som­mets day, and therefore nothing so profound & hard to vnderstad as Caluin vvith his hipocritical retorike vvold make the case seeme. For vvhat plain & rural Caluinist can not comprehend this? But the manifold & manifest contradictions of Caluin to him selfe in this article vvil yet appeare more sensibly if vve continue to declare, by vvhat other degrees he falleth from his first high and di­uine description of Christs real presence in the supper, to a plain Zuinglian and Carolostadian absence from the saine. Let this stand for the first, vvhere in steede of a true and real presence of Christs body and blud deliuered vs vvith the figure or sacrament, vve haue not the true bo­dy, but only a certaine vertue deriued thence in to our sovvles: vvhich tvvo are as far different as is heauen and earth; as is the body and sovvle of Cicero, and his vvit or learning, as is Caluins person and his heretical Institu­tions▪ S. Peters coate and his shadovv, a good feast and the smel thereof.

3 ¶ The second degree of abasing the supper and contra­dicting that his first and more true opinion, is, vvhen as he pulleth from the supper euen this communication of any such particular vertue and force, and maketh the vvhole eating to consist in only faith and beleeuing. For then, al such deriuing of vertue by his conduit-pipe from the flesh of Christ, is no othervvise deriued in the sup­per,Calu. in Iean. [...]a. 6. v. 4 [...]. Calu. Institut. lib. 4. ca. 17. num. 5. then in any other good action of praying or prea­ching, vvhen so euer a Christiā man stedfastly beleeueth in Christ. So he vvriteth more commonly, and that ac­cording to the vulgar maner of al sacramentaries; as forVVhat it is to [...]at [...] Christ in Caluins supper example: VVe confesse, that we eate Christ no other way, thē by beleeuing. Againe: VVe eate truly the flesh & drink the blud of Christ in the supper: but this eating & drīking is only by faith sicut nulla alia fingi potest, as no other kind of eating or drin­king can be imagined. VVhich eating by faith & beleeuing [Page 79] vvhat it is, & vvhat he meaneth thereby, he declareth inCat [...]chis. Cal­uin. Domini­ca 51. his Catechisme, vvhere he geueth this definition of it. In beleeuing that Christ is dead for our redemptiō, & is risen for our iustificatiō, our sowle eateth the body of Christ spiritually. VVhich being so, this maner of eating geueth no title of preeminence, nor maketh any kind of difference be­twene the supper, and any other time, place, or action, when so euer we beleeue in like sort. Nether if al the eating consist in beleeuing that Christ is dead for our re­demption, & risen for our iustification, is there any more vertue, force or quickening power (as Caluin speaketh) de­riued to vs from Christs flesh, when we eate the Prote­stant supper, then when we eate our owne dinner, in case we beleeue Christ to be our redeemer & iustifier, whichChrist no other vvise receiued in the protes­tant supper, then out of it. is the whole & only way to eate Christ, and then which there can be no other imagined. The Protestant at this supper hath perhaps a draught of wine & a bit of bread more then the stander by, or then we at our dynner, but our faith being as good as his, we spiritually and effectually and (touching al deriuation of vertue from his flesh) as profitably eate Christ▪ if so be at least we beleeue his death & resurrection as fully and sufficiently as doth the Protestant, which is easie to do. VVherefore let this stand for a second degree of retracting his first iudge­ment, that here not only the true and real presence of the body and blud, but also al true and real deriuation or participation of any vertue or force to be obteyned in the supper, is vtterly remoued: for so much as the supper conteyneth nothing singular aboue vsual Christian be­leefe: and then doubtles no more real vertue is tradu­ced from Christs flesh vnto vs supping, then to a child saying his beleefe, to a preacher preaching a good ser­mon, or his audience attending him: to a rich man ge­ving his almes, or a poore man saying his Pater noster, or (if that phrase be better liked) the Lords prayer. Al which beleeving Christ to haue dyed for their redemption, and risen for their iustification as wel as doth a Caluinist (and so beleeue they or else they are no Christians) eate [Page 80] Christ as truly, & effectually, & really, as doth any Calui­nist,Calu. in Ioan. ca. 6. v. 53. 54. [...] lib. cont [...] VV [...] ­phal [...] pa [...]sim. vvhen he communicateth after Caluins guise. And this maner of eating is most frequent in the bookes of Caluin and al Caluinists: as when Caluin writeth, that we haue perpetually a spiritual and ordinarie commu­nication & eating of the flesh of Christ out of the supper (as wel as in the supper) & this eating is wrought only by faith. Mary in the supper there is a figure adioyned be­sides. As when Beza with a whole troupe of ministersBeza [...] [...]. 65. pa. 2 [...]5. defineth in the synode of Rochel, that albeit the upper be particularly appoynted for our mystical & piritual communi­cation of Christ, [...]et Christ is receiued as fully cum omnibus suis don [...]s, [...]tiam in simplici verbo, with al his gifts & bles­sings, yea in a simple word or sermon. As when our English Iewel a true disciple of Caluin & Zuinglius writeth,Ievv [...] [...]eply cont [...]a Har. [...]. art 5. Diuis. [...]. pa. 323. that Christ 6. Ioan. speaketh of the spiritual eating by faith, by which his very flesh & very blud in deed & verily is eaten & drunken. Notwithstanding we say (saith he) that Christ afterward in his last supper vnto the same piritual eating, added also an outward Sacrament or figure. In which sentēces Iohn Caluin, Beza with his Synodical ministers and M. Iewel teach according to the true opinion of al Caluinists and Zuinglians, that in the supper, Christs flesh or presence is no otherwise, then out of the supper, at any other time, saue that then there is a peece of bread in figure thereof ioyned to the spiritual eating. VVhich as [...]al. Harm [...]. in Matth. ca 26. v. 26. [...] M [...]t. ca. 26 v 26. Calu Institu­ [...] lib 4. ca. [...]7. num. 3 [...]. Caluin truly accompteth among Christians to be very ordinarie because it is nothing els but to beleeue [...]o it is so far from re [...]uiring any miraculous descent of Christ to vs, that according to Caluin & his folowers, vve rather vvorke the miracle in ascending vp in to heauen to Christ. For the right way to find Christ & receiue him in the supper (say they) is that our minds stay not in earth, but mount ab f [...] in to the celestial glorie, where Christ dwelleth, there [...] embrace him. For the body of Christ is not infinite, but in one certaine place aboue the heauens. And so we en­io [...] his presence as wel▪ as if he descended vnto vs. And ge­nerally, albeit Caluin after his maner affecting an ob­scuritie [Page 81] in vttering his mynd (partly for that he vvould seeme to attribute much to the Sacrament because of the great force of Christs vvords and al the auncient church; partly for that he coueteth to blind and circumvent his ignorant reader; partly also and perhaps principally, for that he knevv not vvel, vvhat vvas his ovvne opinion, or was neuer setled stedfastly in any one, and therefore wist nor not verie wel how to expresse the same, as himBefore pa. 7 [...] self confesseth) may seeme somwhat to differ fromChrist no other vvise receiued in the supper then out of it other Sacramentaries; yet his doctrine in most places agreing with them, maketh no difference at al betwene eating of Christs flesh in the supper and out of the sup­per acknowlegeth no other eating but spiritually by only faith, of vvhich spiritual eating the Sacramental bread (asCalu. in Ioan. ca. 6. v. 54. 56. Calu. Institut. lib. 4. ca. 14. num. 14. he writeth) in the supper, is a figure, a seale & confirmation. And he is greatly deceiued (saith Caluin, what so euer magnificence and statelines in words I vse) who supposeth, that in the Sacrament anything is bestowed on him more, then is offered in the word of God (in hearing a sermon) and he receiveth with true faith. So writeth also Peter Martyr a right Caluinist: VVe attribute no more to the words Martyr in de­sensio. Eucha­rist. contra Gard [...]ne [...]um. par. 2. regul. 5. pa. 61 [...]. of god then to the sacraments: nor more to these then to them. I adde withal, that touching the deliuery & obteyning of Christs body & blud, if ye respect the thing & substance it self, we haue it no more by the sacraments, then by words. Nihilo magis habetur ex sacramentis quam verbis. VVhich thing also Caluin setteth downe as a sure rule and infal­lible.Calu. Institut. lib. 4. ca. 14. num. 17. Fixum maneat, non alias esse sacramentorum partes quam verbi Dei &c. Let this stand for a sure ground, that there is no other office or action of the Sacramēts (baptisme &Calu. in Ioan. 6. v. 54. the supper) then is of the word of god, vz. to offer & set before vs Christ, & in Christ the treasures of grace. Againe P. Martyr agreeing iust with Caluin before cited: That Martyr vhi supra. parte 3. pa 644. [...]47 which Christ promised in the sixt of S. Iohn (where accor­ding to these mēs cōmentaries he spake only of spiritual eating his flesh by faith) that he performed in the last sup­per: but not only there. For now also he performeth it, when so euer we truly beleeue that he dyed for vs. Mary in the [Page 82] supper be ioyned therevnto bread & wine, as it were seales of his promise. And this he hath in a number of places besides, whereof I wil note one more. because it may serue for a farther points and fuller declaration of that which I haue in hand▪ and whereof I shal haue cause to entreate more hereafter. The body of Christ (saith this [...]. p [...]. 6 [...] 1. martyr) is receiued as wel in hearing faithfully the word of god▪ as it is in the sacraments. But sacraments or symboles are ioyned thereto as it were certaine external seales, by which the promises of god are confirmed. For the promise and graunt of a prince is first to be obte [...]ned by word, before it be confirmed with the seale. Let Gard [...]ner striue and writh him self so much as he wil, this hath alwayes bene the na­ture of sacraments.

4 ¶ VVhich phrase, maner of speaking and discourse of Caluin and Peter Mart [...]r i [...] we note exactly, we s [...]al per­ceiue, that it conteineth one other degree to remoue yet farther away from the supper, al cōmunicatiō of Christs flesh and blud, then hetherto hath bene spoken of: to remoue (I say) from it not only the substance, [...]or only the real vertue, which by the conduit pipe was con [...]ey­e [...] to vs in the supper: but al [...]o the very spiritual eating. For albeit spiritually we may eate Christ in the supper as we may also at dinner, or breakfast▪ or walking, or pray­ing, or hearing a sermon, or when so euer we thinke on him & beleeue that he truly dyed for vs: yet no such eating is proper to the supper. [...]o [...] vve see it is cōmon to al times and al places, & the supper vvas not institu­ted therefore, but to ratifie, confirme, and se [...]le such spiri­tual eating: and herein▪ in this [...] consisteth truly the essence of Cal [...]ins supper▪ and not in eating the flesh of Christ and drinking his blud so much as spiritually. For such a supper imparteth not vnto vs nether cōmunica­t [...]th the body of Christ, nor is cause, instrument, or meane thereof, othervvise then for that it stirreth vp ou [...] [...] mynds, and geueth vs occasion to beleeue inBefore. p [...]. 7 8 Christ, by vvhich beleef only and no [...] Christ is eaten. So that if by hearing a good sermon, or rea­ding [Page 83] a good chapter of the old testament or nevv, or talking vvith a good zealous brother or sister, a mans faith be better moued (then by receiuing the supper) toBeza [...] [...] ▪ corin. [...]a. [...] [...] v. 23. beleeue, that Christ died & rose again (whereof many zealous Protestants much doubt, & to reforme their [...]aith herein, haue need of better helpes then is yelded to them by breaking of bread & drinking of wine) which thing may be very common, and is very probably sup­posed: then by such a sermon, such a chapter, such goodChrist receiued better out of the supper then in it. brotherly talke, Christs flesh is eaten more properly, more truly, more really and effectually, then it is in the supper. And therefore this is not the cause why the supper was instituted. For so the word & preaching ser­ueth much better, as Peter Martyr also conuinced by manifestMartyr vb [...] supra, part [...] [...]. pa. 683. reason and sequele of the Caluinian doctrine con­fesseth. For being thus vrged. I deny not (saith he) but this is our doctrine, that the body of Christ is receiued no losse in words, then in the sacrament: or symboles. For this recei­uing is wrought by faith. And to faith we are stirred vp by word [...], a [...] wel as sacraments. Neque vereor dicere multo eti­am ma [...]is &c. And I feare not to affirme, that wecome to the receiuing of Christs body much more by words then by sacraments. For sacraments haue al their force from the words. VVhich is most euidēt to any Christian man in­dued with cōmon capacitie. To vvhom if one say these words: that Christ dyed for our s [...]nnes, & rose againe for our iustification, by whose death we al looke to be saued & ob­teyne eternal felicitie; and an other bring him in to the Protestant congregation, and there breake before his e [...]es a loaf of bread, and [...]il a goblet of wine; comparing these tvvo together▪ there can be no question, but the first vvords are ten rymes more avayleable to make the h [...]er eate Christ by faith, then this later dumb ceremo­ny▪ vvhich may haue tvventie other significations▪ asSee after cap. 7. num. 2. vvel as Christs passion, death and resurrection, and our i [...]sti [...]ication; and doth not, nor can signifie any such thing, except some body tel him that such a significati­on is meant and intended thereby. VVherefore the bo­dy [Page 84] of Christ being better receiued before supper by rea­ding, talking, conferring vvith some honest zealous brother, or (before the taking of the bread) by the prea­ching of the minister, then by such symbolical receyuing of bread & wine: & Christ being in that sort, out of the supper both more cōmonly and ordinarily receiued (asS [...]ilus in Apolog. de con [...]dia Luthe­ran. pa. 105. Caluin confesseth, and euerie man may see) then in the supper, which chaunceth to many scarce once in the yere, to some scarce once in 10. yere: the receiuing also out of the supper by words, being more effectual and profita­ble then in the supper by bread & drinke, as P. Martyr acknovvlegeth and by good reason iustifieth: hereof Lu­thers obiection against this Caluinian supper, albeit it vvere very rude and rustical, yet lacked it not altogether ground, that Christ had smale occasion to institute such a supper, vvhereof al the Christian world is ful. For thereBefore pa. 65. is neuer a Christian, but ether doth, or at least may make this supper euery hovvre of the day, & night also, if he vvake, and thinke vpon the passion and death of Christ. VVhich obiectiō of Luther, because it is though grosse and blunt, yet sure & euident; therefore to auoyd that absurditie, and that this supper of Carolostadius & Zuinglius invention and framing, but of Caluins poli­shing and persiting, should not be altogether voyd of some vse, this vvas deuised, that it should serve for a seale to confirme the ministers preaching and the bre­threns receiuing, vvho ether before the supper, or in the supper, according as their mynd vvas thinking of Christ, hauing eaten him by faith and cogitation spiritually, af­tervvards resorting together to their supper, there receiue the seales of bread and vvine, or some other nutri­mentBefore pa. 60. to confirme & assure them, that before, they haue receiued the Lords body spiritually by faith. And this is the sealing and confirmation proper to the supper, vvhereof in the places before noted P. Martir and Cal­uin vvrite, and vvhich Caluin most accompteth of, & therefore geuing the definition of a Sacrament as it isThe sacramēt only a seale. common to the tvvo, Baptisme and the Supper, vvhich [Page 85] only he admitteth for sacraments, maketh the very es­senceCalu. Institut. lib. 4. [...]a. 14▪ num. [...]. & nature of them to consist in this sealing. A Sa­crament (saith he) is an external signe, whereby the Lord sea­leth to our consciences the promises of his beneuolence, there­by to proppe vp our weake faith. And this sealing and confirming is taught both by Caluin, and al other right Caluinists as a most special & substantial proprietie of their supper, and the other sacrament of Baptisme also: as that baptisme sealeth to vs remission of sinnes and electi­on to life eternal, the supper sealeth to vs the manduca­tion of Christs body and blud, which by faith we haue receiued. For truly to speake, after these mens doctrine, the Supper yeldeth no more the one, then baptisme doth the other: the supper no more conferreth or imparteth Christs body, then baptisme conferreth remission of sinnes, and election to life eternal. But (saith Caluin)Calu. vbi su­pra, [...]um. 5. a [...] in publike grauntes, the seales which are set to the writings and instruments, are of them selues nothing (for if nothing were written, the putting to of the seale were of no effect) but The 2. sacra­ments, [...] maner of seales when the writing is made & graunted, then the seales con­firme, & make the same more autentical: and as among the auncient Greekes & Romanes their leagues and treaties of peace were confirmed by killing a sow, which sow so killed had bene to no purpose, had not the words & couenants of the trea­tie bene accorded before▪ for many a sow is killed, which sig­nifieth no such mysterie: & likewise in cōmon contractes,Ibid. num. 6. when matters haue bene by words of frendship & agreement before concluded & arrested on, then is the contract ratified & confirmed by shaking of hands: without which antecedent words of concord, the shaking of hands is nothing, which may as wel be done by an enemie to euil purpose, as by a frend to good: euen so fareth it in the sacraments of baptisme and the supper, which are seales to ratifie & cōfirme spiritual things, but not to geue or confer them, as hath bene said before.

So then now we are come so far of from our first di­uineChrist no vvayes communicated in the sacrament opinion of the Sacrament, that no maner cōmu­nication of Christs flesh is properly attributed vnto it: no more then the graunt of a Lordship by the prince to [Page 86] his subiect, is to be attributed to the seale of wax; the articles of peace betwene the Romans & their enemies to the sow or hog; the private cōtracts betwene men in buying, selling, borowing▪ &c. is ascribed to the snaking of hāds which only succedeth in co [...]mation of bargains pro­mised, as the sacramēt of the supper, succedeth for a scale & cotirmation of the body of Christ, which the Protestat hauing eaten before, [...]or a pledge & [...]atification thereof aftervvards cateth & d [...]keth this symbolical bread & vvine.

5 ¶ But yet Caluin slaieth not here, nether can hevey vvel. For besides some other absurdities against this s [...]a­ling inuented by him vvithout any vvariant or probable pr [...]t [...] vt of scripture (as shal be shevved here after) this [...] See chap 4. [...]. 3. 4 one sound argument to breake al these seales, for that they thus v [...]ed are very ly [...]g and countersent seales, and therefore not to be thought in any case to proceed fromCalv. in Ioan. [...]. 6. v. [...]. god, but rather from his enemie the deuil. ‘For seing as Caluin testifieth sure it is, that many vvhich come to the Lords tables, haue no participation of the flesh and blud of Christ, they [...]eede not on lam spiritually, but remaine his enemies,’ and receiue that bread and vvine to their condemnation: and yet this notvvithstanding the mini­ster geueth indifferently to al, these seales, vvhich con­firme & assure to them al, that they haue receiued Christ maruelous effectually; hovv ca [...]t be auoyded, but the mi­nister lyeth dovvne [...]ight, vvhen in fact he thus infor­methThe commu­ni [...] & coun [...] ­fait Word [...] ­sait scale. the communicants? as also he plaieth the traytour against god: in that he putteth his scale to a blāke, where in god neuer vvrote ought: that is to say, he testifieth by deliuering this symbolical or scaling bread and vvine that god highly fauoureth and loueth such a protestant vvhom yet in veritie god hateth and purposeth eternally to damne. Nether doth Caluin nether can he by any pro­bable colour auoid this absurditie. Only somvvhat to mend the matter & to proppe vp his poore Supper, that it be not altogether void and ridiculous, he continually runneth on [...]atther and saither, and at lenght alloweth it (for his final conclusion) to be a memorial, or commemo [Page 87] ratiue signe, to recal to our memories the death of Christ; mary yet vvith this sober caueat, that vve suppose in noThe commu­nion, a g [...]le [...] image. vvise, there is in it any vertue or grace of sanctification, but only a bare memorial, as it vvere a picture or image rudely fashioned to helpe our vveake memories, and put vs in remembrāce of Christ. Both these parts I vvil ioyne together for brenities sake, and for that Caluin also tea­cheth them both together in very precise and plane ter­mes.1 [...] v. Inst [...]. [...]. 4. ca. 4. num. 17. [...]nocerning the one part▪ that it is void of al vertue, VVe must beware (saith he) that we fal not in to error by reason of such speaches, as the fa [...]hers sometimes vse, conteyning more honorable traise and commendation of the sacramēts then nee­deth, as though there we eany hid vertue [...] or io [...]ned No kind [...] [...] by the [...] [...] supp [...]. to the sacraments, as wine is offered to vs in a [...]oblet. For sacra­ments are the same thing to vs from god, as messengers that bring good newes are from men: or els we may wel liken them to an earnest penny in confirming a bargain: for that the, of them selues geue no maner grace, but they declare▪ and shew, and confirme such things as by gods b [...]untisulnes are ce­uen v [...]. Againe in the litle booke which he made contey­ningCon [...]s [...] [...]. & Ge­neu [...]. [...]. the consent of doctrine betwene his Geneuian church & the Tigurine of Zuinglius forndation, thus is their consent expressed touching the sacrament. Si quid boni nobis per sacramenta confertur &c. If a [...] good be bessow­ed on vs by the sacraments, that is not wrought by the proper vertue of the sacraments, no not if ye ioyne to them the promise of god, with which they are adorned. For it is only god that worketh by his spirite. And albeit he vse the seruice of sacra­ments; yet thereby he nether powreth his grace in to them, nor withdraweth any thing from the force of his spirite, but for our rude and grosse capacitie so vseth thee helpes, that yet al vertue of action or operation remayneth in him self alone. As for the signes (saith Beza after Caluin) there is in them no Beza lib. de s [...] sa [...] [...]. qu sa. [...]. other force or uertue▪ but so far forth, a [...] by those external ob­iects of bread and wine our internal senses are moued. In which words both the master and the chol [...]r, both Cal­uin & Beza, the church of Geneua as also Zurick remoue al maner vertue of grace and sanctification from the [Page 88] sacraments, and make them mere signes, and as it were painted tables to bring vs being othervvise forgetful, [...]ude and grosse, to remembrance sometimes of Christ: which is the second part, and clearly set downe by Caluin, who2 writing vpon S. Paule, and declaring what is the force of the Eucharist, maketh it to consist nether in deliue­ring vs the body & blud of Christ present with the signe, nor yet in deriuing to vs some real vertue from that di­uine body remayning in one only place, nor in spiritual imparting the body or vertue of it, nor in sealing thatThe supp [...]r on­ly a tok [...]n or signe. which was receaued before▪ nor any matter hetherto treated of, but only in that it serueth as a picture, or image to put vs in remembrance of Christ: so that if we were of good memorie to remember Christs death vvithout this breaking of bread and drinking of vvine in the sup­per, by his iudgement the Supper might be spared wel mough. Vpon Christs words; Do this in remembrance [...] in [...]. [...]. ap. [...]. v. [...]4. of me, thus he argueth. Ergo caena [...] est &c. Therefore the supper is a token or memorial, appointed to helpe our infirmitie. For if otherwise we were myndful inough of Christ, death this helpe were superfluous. And this is common to al sacraments▪ for they are helpes of our infirmitie. VVhich vvords withdravv from the Supper al maner grace and vertue, and leaue it a naked and bare signe,Zum. Tom. [...] a [...] V [...]. 2 [...]. N [...]. 2. [...] &c▪ [...]. sol. 2 [...]3. ordeyned only to helpe vveake memories, and as Zuin­glius defineth it, to be nothing els but a commemoration & thinkes geuing for the Lords death. And so (saith he) the old writers called it the body and blud of Christ, when as in the meane season they meant it to be no other thing then a signe or figure, which renewed the memory of Christs body deliuered for vs: as if some good wife receiuing a ring of her husband when he goeth out of the towne, should cal that ring her husband. For vvhich cause he vseth to cal the sacramēt symbolical bread and memoratiue bread, panis commemorialis: of like qualitie or proprietie to signifie Christs death, as is the ivie bushIbi. Comment d [...]. 213 to signifie the sale of vvine, or in some places a vvaze of stravv to signifie vvhere is good ale, or (as Zuingliꝰ vsing more Capitaynelyke and honorable comparison to the [Page 89] honour of his mysteries) as a noble mans armes or prin­ces scutchion signifieth the noble mā or prince to vvhō Idem Tom. 2. responsio. ad [...] Con­ [...]i [...]on. 477. it apperteineth. For so vvriteth he, See and marke wel: this is the acramental presence of Christs body in the supper as Charles the Emperour or the king of France is said to be in the kingdome of Naples, because their banners or scutchions are there, where as in in the meane season one of them remayneth in Spaine the other in France. So Christ also is here present in The supper [...] [...]. the harts and minds of the faithful. As for the bread and wine, they are wont to be called Christs body and blud: but they are no more so, then those banners or scutchions are the kings them selues▪ non magis eadem sunt, quam signa sunt ipsissimi re [...]es. The selfe same in sundry other places he expresseth by many like similitudes, some times calling them tesse­ras militares soldyars markes; at an other tyme comparing them to a white crosse, or rod, vvhereby the buizzer soldyar and the Burgundian are distinguished, vvhich is his more vsual comparison. The sacrament (saith he) is an Zuing. Tom. 2. [...] bap­tism. [...]ol. [...] 60. external marke whereby we shew whose men we are, & what is our dutie, as one that weareth a white crosse, thereby declareth him self to be a Suizzer. And this is Caluins resolute iudgement of the supper, that it serueth for nothing els, but for a memorandum to refresh our memorie: vvhich I could shevv more at large out of his vvritings, vvere not the thing euident inough of it self. For although some Lu­therans not so conuersant in Caluins hipocritical stile, vvhereby he vseth to set a graue & solemne countenance on the matter, vvhich othervvise is light and apish, make so great a difference betvvene the old & nevv Sacramen­taries,pa. 70. as before hath bene touched, as though Carolosta­dius, Zuinglius, and other of that reuerend antiquitie thought one vvay; and Caluin and the later heretikes of this nevv creation vvere of an other beleefe: yet in truth if vve desire to heare and haue his plaine and simple ex­plication, such as his folovvers must be lead by, he then ansvvereth and so Beza in his behalfe protesteth, that heCaluin a m [...]re Z [...]an. esteemeth of the supper no othervvise, nor any vvaies more diuinely, then those auncient and first sacramenta­ries [Page 90] did. And therefore to such Lutherans, and other Ad­ [...]ersaries who obiected that Caluin a late vpstart, in this matter varyed from those more auncient Euangelists; Be­za vvith great stomacke replieth: D [...]co impudentes esse ca­lumniatores, Beza epistol. T [...]g. 1. pa. 7. qui &c. I say, they are very impudent slaunderers that imagin there was euer any cōtrarietie betwene those most excellent men, Zuinglius, Oec [...]lampadius and Caluin in their doctrine concerning the sacraments. So that [...]yng vvhat is the doctrine of one of these great and excellent men, the same is the doctrine of the other: vvhere as both by Cal­uinThe supper a [...] signe. and also Zuinglius the supper is nothing els, but a to­ken and memorial, an obscure and slender image of Christs death pas [...]ed (vvhich in bread and vvine is but poorely represented) it foloweth▪ that not only the true and real presence of Christs body as in the first place▪ nor only a real vertue deriued and flowing from the flesh of Christ as in the second; but also al other vertue, grace & operation is quit excluded & remoued from the supper, and that left a bare and naked token, such as is a lyon rampant set in the beginning of M. B. his booke to re­present the king of Scotland, or 3. lyons passant to re­present the Queene of England.

6 ¶ To which purpose also, it auayleth much more, to consider one other general point of their doctrine con­cerning the sacraments of the nevv Testament; to wit, that the Protestants and Caluin especially, make them euen & leuel vvith the sacraments of Moyses law▪ attri­buting no more to our Eucharist then to the Iewish cal­uesL [...]uit 1. 2 v. 1 24. [...]. 6. &c. or sheep▪ or lāb, or bread (minchah) vsually adioyned to al their sacrifices. For which of these they wil make most properly answerable and correspondent to ours, as they vse the matter. I knovv not wel; for that plaine ba­kers bread without sacrifice and real presence is not very aptly figured by the first: and this being as graceles and emptie bread, as bread may be, cā not be wel foresignifiedSacraments of [...] ▪ no better than the Ievvish. by the last: for that things performed in the new Testamēt should be of more honour, grace, vertue & efficacie, then vvas the signe prefiguring it in the old. But to omit this, [Page 91] in that the Sacramentaries, & namely Caluin make no difference touching vertue and grace, betvvene the sa­craments of Christs gospel, and Moses lavv; hereof it is in [...]rred yet more certainly & assuredly: that al his first [...]re▪ pa. 7 [...] 72. [...]. amplification of the diuine presence of our Sauiours bo­dy and blud in the Eucharist is more verbal and fantasti­cal. For in the sacraments of the old lavv, nether he, nor any of his vvil graunt I suppose, that ether Christs body & blud vvas truly & really ioyned vvith the signe, or any quickening vertue flowing from Christs [...]esh was annexed to those sacraments. For in al this discourseTh [...] state of this question the reader must euer note & carie away the state of the question, which is, no [...] what those men beleeued then, or vvee beleeue novv, or vvhether they did eate Christ by faith spiritually as we do, or how they vvere sanctified or iustified by him▪ as we are: but what then sacraments & ours in them selues & by them selues considered were: vvhat vertue and grace they gaue by then ovvner at [...]re, in that they vvere, and ours are▪ sacraments ordeyned by god, se [...]nestred from al forain and external conside­ration. Novv that th [...]s Caluin matcheth the l [...]vvi [...]h sacraments of Moyses lavv, vvith ours del [...]uered by [...]. Institut [...]. 4. [...]a 14. num. 23. Christ in the Gospel▪ it is very manifest. That [...]holistical opinion saith he) whereby the Papists put a great difference betwene the sacraments of the old and the new law, as though they figured only the grace of god▪ and these gau [...] it presently, is altogether to be abandoned. For the Apostle Pau [...]e speaketh no more divinely of the one, then of the other whereis [...]e tea­cheth that our fathers of the old law d [...]d eate the some spiri­tual S. Paul [...]s [...]rd [...]. [...]. meate that we do, 1. Cor. 10. v. 3. &c. And to the end no man (vnder the gospel) should prefer him self as though he had some priuilege, the Apostle preuenteth this obiection, making them altogether like to vs. And especially he sheweth this equalitie in the sacraments. VVherefore al what soeuer we haue now geuen vs in our sacraments, the same the Iewe [...] of old re­ceiued in theirs▪ that is, Christ with his spiritual riches. And the vertue whi [...]h ours haue, they also found in theirs, to wit, that they should be seales of gods beneuolence. Againe in the [Page 92] same booke and chapiter. Circumcision geuen to Abraham, [...]b [...]. [...]um. 20. [...]. 2. [...] 10. v. [...]. 2. [...] v. 3. the Iewish purifications and washings, the sacrifices, and such other rites of Moses law, were then the Iewes sacraments, in place whereof haue succeded in the gospel, baptisme and the supper. Both theirs and ours were referred to the same end and scope, that is, to direct men to Christ, or rather as images to represent him and make him knowen &c. The only difference betwene them, is this, that the Iewish figured Christ as yet Vnū duntaxat [...] est. to come, ours notifie him already come and exhibited. The like he hath in many other places, and it is the general sense & commentarie of al or most Caluinists & sacra­mentaries writing vpon the first epistle to the Corinthi­ans▪ cap. 10.

VVhich equalitie Musculus very exactly & better to the vnderstanding of the reader, explicateth in particularMu [...]culus in [...] [...] sacramental. pa 29 [...]. [...]unning thorough al cases and points, wherein these sa­craments may be compared one to the other: the summe of whose comparison in his owne words is this. 1. If we regard that which is more principal in the sacramental signes of the old and new testament▪ so there is no difference be­twene Christian & [...] sa­craments compared toge­ther. them: one and the selfe same god, Christ Iesus the me­diator of grace, was author of both. 2. Both the one and the other, were geuen to be signes of grace. 3. As in the old, so in the new, the signe and the thing signified differ. For one thing is signified, an other vnderstood. 4. Touching the thing signi­fied, it was al one in both▪ Circumcision was a sacrament of our nature to be regenerate and purified in Christ, so is baptisme. Circumcision was a sealing of the iustice of faith, R [...]m. 4. so is baptisme. Circumcision was a signe of gods couenant: so is bap­tisme. The paschal lamb was a sacrament of Christ the immacu­late lamb, by whose blud we were to be redeemed: so our bread and wine is a sacrament of the same. VVe haue the same meate & drinke, which they had, 1 Cor▪ 10. So hetherto there is no differēce betwene our sacramēts and theirs. But now cometh the greatest difficultie▪ the efficacie or effectual working and conferring of grace, whether in this also, those sacramēts were match vvith ours, vvhich equality the whole course of scripture▪ and state of the old and new testament see­meth [Page 93] to improue. Concerning this question, thus pro­ceedeth this Euangelist: I confesse that the auncient fathers Ibid. pa. 299. (he might and should haue added, and with them the A­postles and namely S. Paul, as out of him shal hereafter [...]e declared) in this point attribute more to our sacraments, then to those other, and far extol ours, as though they did not only signifie, but also geue and conserre grace and iustice, euen to The auncient fathers [...] & [...]n­dcred. them that are in mortal synne, and lacke faith▪ (where in he grossely belieth the auncient fathers, as also al other Ca­tholiks) but this is an error vtterly to be reiected of al faythful. For it fighteth directly with the doctrine of iustifying faith which is so necessarily required, is that without it, the sacra­mēts are not only vnprofitable to the receiuers, but also hurtful. For sacraments as they are signes of grace, so they signifie grace (& geue none) as wel in the new testament as the old. As they are seales of iustice of fayth, so seale they and confirme it not only in the new testament, but also in the old: and they con­firme it, not as the spirite sealeth, but as signes do seale. As they are figures, so by the external shape & similitude they figure and represent the things signified, as in the old testament▪ so in they new. In that they are memorials, so in the mynds of the faithful renew they the benefites of heauenly grace, no lesse in the old testamēt, then in the new. If besides this we attribute any force to our sacraments, that they worke grace, iustice, health in those that vse them, we geue to them that which only is the Sacraments Christian & Ievvish al one. worke of the holy ghost. For our sacraments wash from synnes, iustifie and sanctifie no otherwise then those did of the old te­stament &c. and therefore in this respect we ought to put no dif­ference betwene them. Out of al which so diligent and ex­actIbidem. comparison he dravveth this conclusion. That sen­tence belike of Luther, vvhom there he citeth for proof of this doctrine) is ver [...]e true, that not the sacramēt, but faith of the sacrament iustifieth, & that as wel in the old sacra­mēts, as in ours. VVherefore there is no other vertue or efficacie S. [...] condemned. in our sacraments, then was in theirs, and it was ras [...]y said by Austin in psal. 73. that the sacramēts (Iewish & Christian) were not al one: because other are the sacramēts which geue health or saluatiō, other that promise a sauiour. The sacramēts of the new [Page 94] Testament geue saluation those of the old, promised a Sauiour. This is very a [...]surdi [...] spoken &c. VVherefore this being put dovvne as a [...]a [...]e ground that the sacraments of Moyses and Christ, of the law and the Gospel, agreed & were al one, sauing that they pointed to Christ as afterwards to be incarnate▪ ou [...]s point to him as being novv incarnate already; hereof the reader meanely skilled in diuinitie ether Catholike of Protestant may quickly gather & con­clude, that al these first thetorical gloses of Caluin tou­ching ‘the vvonderful, supernatural incomprehensible. & inexplicable vvorthines of the Eucharist, of Christs flesh truly ioyned with the bread, of his blud truly and really deliuered vvith the cuppe beyond al reason and ca­pacitie of man by the only omnipotent operation of the holy ghost &c:’ are nothing els but so many wonderful sensible palpable and impudent lyes and mockeries. ForCa [...]in [...] hyp [...] ­cris [...]. [...]. both Protestant must graunt, and Catholike doth con­ [...]e [...]e and the scripture convinceth, that Christ vvas in no such vvise conioyned vvith the bread or vvine, or oyle, or vva [...]ings and purifications▪ or as [...]hes of a heifer, or flesh of a calle in the old lavv. For is there any Christian, yea Caluinist or Anabaptist, so meanely instructed in Christian saith, that vvhen the Ievves did eate some such bread or a peece of calues flesh, vvil say that vnder those signes of bread or calues flesh, was deliuered to the Iewes Before page [...]1. 72. 73. the body and blud of Christ: that the veritie of Christs flesh was conioyned with those signes? that Christ truly gaue them his flesh & blud to the end they might grow in to one bo­dy with him? that Christ descended vnto them a [...] wel by the external signe a [...] by the spirite: that his flesh did penetrate vn­to them which thing albeit it seeme vncrelib [...]e in s [...] grea [...] di­stance of pla [...]es (as is heauen from earth, especially Christ being then not incarnate, and so hauing nether flesh nor blud nether in heauen nor earth [...] yet by the holy ghost & omnipotent power of god, this was truly done, this flesh and [...]l [...]d was truly and [...]e [...]ly exhibited, as truly and real­ly as the holy ghost vvas in the do eat Christs baptisme. VVhich thing although our mynd and reason can not com­prehend [Page 95] vet let our faith beleeue. For true it is, though most miraculous: & in these sacramental earings of the Ievves who so perceiue [...]h not many miracles to be cōteyned, is more then a do [...]t: vvere he not, if not in vvit a very dolt & asse, yet surely in diuinitie a very simple one, vvho vvould attribute such miraculous excellencie to the ceremonies of Moses lavv, vvhich them selues notvvithstanding al their hyperbol cal & l [...]ing florishes, meane not to be true no not in the gospel? And vvhat so euer they meane, the vniuersal scope and drift of scripture denieth & refu­teth it in the old lavv most effectually?

For although the good men vnder the law, which vnderstood their ceremonies and sacraments to be sha­dowes and darke presignifications of a Messias, and by vsing them were kept in an obedience and orderly sub­iectionGalat. 3. [...] 23. 24. and expectation of a Sauiour to come, by such obedience & faith pleased god▪ and were therefore re­warded at his hands: yet that those ceremonies and sa­craments velded them any such grace as is here declared (much lesse the participation of Christs true flesh & bludNo [...] ge­uen [...]y the sacraments of the lavv. which is the supreme & soueraine grace of al that euer was or euer shal be in this world▪ the old testamēt it self and also the new in many places denyeth, especially the Apostle S. Paule in whole chapirers of his epistle to the Hebrewes: where he most expresly treateth & discour­seth of their sacraments, and state of the old testament in comparison of ours, and state of the gospel. For to omit sundry textes apperteyning to this purpose in the Prophets & Euangelists, & to rest only vpon S. Paule, when he saith, that circumcision, the principal sacra­mentGalat. 5. 6. Galat. 6. 1 [...]. Rom. 4. 11. Rom. 3. 30. of the law, was nothing, of no effect to conferre grace and that Abraham him self vnto whom singularly cir­cumcision was a s [...]e of the iustice of faith, was not yet iustified in circumcision nor by circumcision but other­wise: when he disputeth, that no worke, no ceremonie,Rom. 4. [...]. Gal. 1. 7. no sacrament of the l [...] was [...] to iustification, but only the faith and grace exhibited in the new testa­ment: when he calleth al those Iudaical sacraments in­firma [Page 96] et egena elementa, weake and poore elements, or as theGalat. 4. 9. English bibles translate it, weake and beggerly ordinances: when he teacheth, the vvhole lavv, and al the ceremo­nies & sacraments thereof to haue bene reiected and al­tered, because of their weakenes and vnprofitablenes; thatHebr. 7. 1 [...]. those sacrifices, & baptismes, and meates, & drinkes▪ & blud of oxen and goates, were only iustices of the flesh, &Hebr. 9. v. 9. 10. 13. sanctified those that vsed them no otherwise, then in taking, away legal pollutions, and so purified men only ac­cording to the flesh, and therefore were instituted by god not to remayne for euer, but only vntil the time of cor­rection or new testament, and then other maner sacrifice and Sacrament should succede in their place: briefly when he teacheth the law to haue had a shadow of good Hebra. 10. 1. things to come, not the very image of them, much lesse the body which is geuen by Christ in the nevv testament;Coloss. 2. 17. that it vvas impossible for the blud of those sacrifices to take Hebra. 10. 4. [...]1. away sinne and purifie the comscience: for vvhich cause also god foretold by his prophets, that he vvold reiect those Ibi. v. [...]. hostes and oblations & sacrifices and that they pleased him not: vvhen the Apostle thus vvriteth, thus teacheth, thus dis­puteth against those legal sacraments: vvhat Christian man vvil say, that vvith them vvas exhibited and con­ioyned the true flesh and diuine blud of our god and Sauiour, as before according to Caluins first preaching the same is conioyned vvith the sacraments of the nevv lavv? If vnder those elements of bread and wine as novvPlasphemie of the Caluinist [...]. in the supper, the body and blud of Christ, were not only figured, but also truly deliuered; if vvhen they vvere eaten of the Ievves, by the omnipotencie of god and miraculous operation of his holy spirite, Christ Iesus, I meane (as Cal­vin teacheth me) the flesh & blud of Christ, yea the very Beza episto. Theolog. 65. pa. [...]3. substance thereof, as Beza also with the consent of a whole Caluinian Synode speaketh, were receiued vvith­al; then truly S. Paul in calling such a Sacrament a weake and beggerly ordinance, had bene a very vveake A­postle, an vnfit instrument to publish Christs name be­fore Act. 9. 5. nations and Princes of the vvorld, vvho of Christs [Page 97] diuine person, of his pretious flesh and blud, the price & ra [...]om of the world, & reconciliation of al things in Coloss. [...]. [...]. heauen and earth, had had so meane and beggerly a [...] opi­nion. But because most sure it is, that b. Paule was [...]nom any such beggerly, or rather beastly & ethnical [...]og [...] the Calum [...], who in this dete [...]able & [...] a [...] p [...]mous con [...]cite [...]oloweth Cal [...]in, know that t [...] h [...]m S. Paule speaketh, and he shal once to his eterna payne (vnlesse [...]e in time repent) [...]ele true that which S. Paule threatneth: in, euē for this particular blasphe [...]s heresie of matching the base Iewish ceremonies with Christs most heauenly and diuine Sacraments: A man H [...]b [...]a. [...]. [...]. making frustrate the law of Moyses is adiudged to death therefore by the verdite of 2 or [...]. witnesse [...]. How much more deserueth he more extreme punishment [...], which thus trea­deth the sonne of god vnder foote, and esteemeth the blud of the new testament polluted, by making it nothing superior to the blud of beasts, and so hath done contumel [...]e to the sp rite of grace, & beyond al measure abased most vily and contemptuously the diuine state and maiestie of the new testament! Let the discreete reader know that a­gainst this Iudaisme, the Christians euer from the be­g [...]nning of Christianitie, haue had touching their sacra­ments, a more excellent faith and diuine perswasion; as who vpon warrant of Christs words, haue euer beleeuedT [...] [...] [...] t [...] [...] [...]st. Chap. [...]. that in the one sacrament was deliuered the body and blud of Christ, the same in veritie and truth of substance that was sacrificed on the cros [...]e, as before more largely hath bene deduced. And for the other sacrament (for I mention no more, because th [...]se men acknowledge no more) the holy scriptures and writings of the Apostles, and the church ensuing, haue yelded vnto it as to an in­strumental cause, higher grace & vertue then to any sa­cramentGrace conse [...] ­ [...]d b [...] bap­tisme Matths. 19, of the Iewes law, or al their sacraments and sacrifices ioyned in one. For proofe whereof, when Christ was baptized, the heauens opened, and the holy ghost descended, to signifie that by baptisme the way to heauen (shut before) is made open to is, & the holy [Page 98] ghost powred in to vs, as Christ him self by word andIoan. 3. 5. deed taught most manifestly: except a man be borne of wa­ter & the spirite, he can not enter into the kingdome of god. And to testifie that a [...]u [...]dly, and that in baptisme Chri­stiansAct. 2. [...]. [...]t. 11. 1 [...]. [...]p. 19. 6. are made partakers of the holy ghost, in the begin [...]g of the church, the holy ghost [...]sibly deseended, & rested on them that were baptized by the Apostles and first preachers of our faith. And the gospel & Apostoli­cal writings euery where teach, that [...]bert the baptisme of Iohn, & by like reason any baptisme vsed in the law were but [...]g [...]ue▪ in wa [...]er alone; yet the baptisme ofM [...]t. 3. 11. M [...]. 1. 3. Luc [...]. 16. Ioan. [...]. [...]. A [...] ▪ 2. 3 [...]. M [...]. [...]. 16 Act. 2. [...]. 33. [...] 22. 1 [...]. T [...]. 3. [...]. [...] Pet. 3. 21. Christ, brought with it the holy ghost, it gaue remission of synne [...]: and therefore to there that were otherwi [...]e faith­ful & beleeuing, be [...] [...]s their faith and beleef, baptisme was ne [...]e [...]a [...] for remission of their s [...]nnes & eternal life. For which cause, it is called the holy ghosts lauer or font of regeneration and r [...]uation. By i [...], & the word of, life we a [...] cle [...]n [...]ed from synne and siued, as [...] & [...]uly as Ne [...] and his [...]a [...]l [...]e was sau [...] by the Arke and water sup­porting it in the time of the vniuersal deluge. Al which promises and testimonies so plaine and preguant, other to [...], as Cal [...]. Zuinghus, Musculus and others do, with flat denyal that by vertue of baptisme any such mat­ter▪ as grace & remission, is bestowed on vs, or to elude byCal [...] Iustit▪ [...]. 4. [...]. [...]. [...]u [...]n. 14. 1 [...]. interpreting al th [...] to be spoken only for that baptisme is a signe or marke to [...]estife the Lords wil vnto vs; is to make a [...]est of al sc [...]pture▪ nothing being so cleare, but in this [...]ort, and with this audacitie may be shifted of▪ or els to expound al these te [...]ts so, that nothing be leaft singu­lar to the new testament aboue the old, this is plainly to disgrace and deface Christ with his new testament. This is to match Moyses with Christ, the servāt with hisHebr. 3. 5. ma [...]ster & quit to destroy this new testamēt, whose es­sence [...] of in [...] [...] [...] [...] [...] I [...]. [...]. 17. G [...]. 4. 25 Rom. [...]. 20. [...]ci [...], 4. 1 [...] cō [...]isteth in this & differeth from that, for that the old law cōteyned shodowes, signes & prefigurations the grace & veritie whereof was fulfilled in Christ Iesus. That was a law of secuitude, because it found mē sinners & left the in then sinne; occasionally encreased & heaped synne [Page 99] vpon synne, & by no meanes of the lavy deliuered men2. Corinth. [...]. v. 6. 7. 9. from the burden of synne▪ and therefore is called a Testa­mēt in the letter which killeth, not in the spirite which geueth [...]fe: the ministerie▪ of death & damnation, because for the [...]son a sore said, it was a greater cause of death & dam­ [...]ion: Galat. 4. 31. [...]ch▪ 1. 25. [...]. 1. 74. Rom. 1. 2. G [...]. 31. [...]. 20. 23. Rom. [...]. 15. [...]. 2. Cor. 3. 6. 9. where as this, is the law of freedom & l [...]l ertie, espe­cialy for that it setteth men free from their sinnes, & hath old na [...]e meanes to abolish sinnes when they are com­mitted, and to pouregrace into men, whereby they may absteyne from committing sinne: and therefore is called a nevv Testament in the spirite which geueth life not in the letter which killeth, the ministerie of the Spirite and iustice, because it maketh men iust & holy by conferring grace in her sacrifice and sacraments, vvhereas in those other of the lavv, was nothing els but a perpetual commemeratiō Hebr. 10. 3. Hebr. 9. 15. of synne once committed, without forgeuing, putting away or abolishing the same. Al which difference the Apostle sammatilie compriseth, when as comparing these two Testaments together, he cōcludeth, that the nevv Testa­ment standeth, and is grounded on better promises then theHebr. [...]. 6. old; which out of the prophete Ieremie he noteth to be these: In the new testament, I wil geue my lawes into theirs Ierem. 3 [...]. 3 [...] mynds, and in their hart wil I write them, and not in tables of stone as before, and I wil be mercyful to their iniquities; [...]. [...]. [...]. [...] 12. Hebr. 10. [...] and their synnes I wil not new remember, which in the old testament vvere neuer forgotten, but by the very sorme of then seruice remembred perpetually.

7 ¶ But to dravv to a conclusion of that vvhich I pur­pose, that is, to make plaine and manifest the true nature of the Eucharist after Caluins faith, and the faith of such congregations as are erected & grounded vpon his A­postolical ministerie; and vvithal to demonstrate where to this gospel tendeth, that is, to a very abnegation of Christianisme, & establishing in place thereof, Iudaisme or some worser thing, let vs in this principal mysterie cō sider wel, hovv they forsaking Christ and his Apostles, forsaking the Apostolical & primitiue church of al fa­thers & martyrs, & the beleef & vse of this Sacramēt pra­ctised [Page 100] amongest them: haue taken their Supper from the Ievves, from a Iewish ceremonie vsed amongest the Ie­vvesVide Pap [...]ū Massonū de Ep [...] ▪ cop. vrb [...] lib. 4. [...]n N [...] [...] [...]. before Christs coming. It is recorded by good historiographers, that Berengarius was thought to haue bene instructed in this point of his insideliti [...], [...]y a certain Iew: and that al his argument; vvhich he made against the truth of Christs presence in the sacrament, vvere borowed and taken from Iosephus Albo a Iew, a capital enemie of Chri­stian name and religion. For that Iew, chap. 2 [...]. of his 3 oration which he wrote concerning the points of Moyses law, v [...]ere [...]h the self same arguments against the Eucharist, which after­wards, Berengarius & his sectaries cast forth: Eadem omnino dicit, que Berēgarius & se tatores e [...]u [...] p [...]stea vomuerūt. Beza out of Emanuel Tremell: us the Ievv, telleth that among the Iewes it vvas a custome yerely vvhen they did [...]ateBeza in Luc. [...]. 22. v. 20. their paschal lamb, vvithal to ioyne a ceremonial eating of bread, and drinking of vvine in this sort. The good mān of the house, in the beginning of supper taketh an vnleauened loaf, which he diui [...]eth in two parts, and blesseth the one with these words: Blessed art thow O lord our god, king of al things, The Ievvish [...]mmunion. which out of the earth doest bring forth bread. The other part of the loaf [...]e [...]uereth with a napkin and reserueth. Then [...]al they to their supper merily; which being ended, the good man taketh out that part of bread which was couered, and sitting downe eateth so much as is the quantitie of an oliue, & distri­buteth the like to al that sit with him, in memorie of their passe ouer. Then sitting stil, in like order he drinketh, and saith the ordinarie grace &c. This Ievvish ceremonie I make choise of to compare vvith the Caluinian Supper, prin­cipally for that both in matter and forme, & al circum­stances it resembleth the Cal [...]inian deuise most aptly; but partly also, that vvithal I may shevv to the rea­der the incredible [...]rovvardnes and peruersitie of Caluin and Beza, vvho vvhen they haue equalled al sacraments and ceremonies of the lavv vvith those of the gospel, yet forsooth for honour of their ovvne inuention, can notC [...]n. Har­ [...] in Matth▪ [...]a. [...] [...]. v. 26. abide to haue their peeuish supper called a Ievvish ceremouie, or cōpared vvith any such: vvherea [...] Caluin sto [...]meth [Page 101] maruelously: & Beza in the place before quoted, vvhē he hath likened the one to the other very diligently, in fine as though he bare some special reuerence to his ovvneBeza in L [...] 22. v. 2 [...]. supper, addeth by vvay of correction, Longe [...]amen aliter iudicandum est de hac sancta & solemni &c. yet must we iudge f [...] other wise of this holy and solemne institution of the sup­per (as it is set forth by Ihon Caluin and the church of Geneua) whereby we are put in possession of Christ, then of The [...]r [...]vv [...] n [...] of Cal­uin & Beza▪ th [...] external rite & humane traditiō. Thus Beza, most fōd­ly & frovvardly. For what more peevish frovvardnes can be imagined, then that they vvho against Christ, his A­postles, and al scripture, haue altogether made equal our Testament with the Ievvish, our sacraments vvith theirs, ou [...] Eucharist with their Manna, and vvater issuing out of the rocke, our baptisme with their red sea and other their ceremonial purifications; novv for sooth can in no case abide, that we should say their tropical bread is no­thing better then those figuratiue and tropical breads of proposition, or those cakes, or vnleauened bread eatē with their paschal lamb? VVhat straunge logike? what mad Theologie is this? Are al and euerie Iewish sacrament a [...] good, as any of the gospel, and is this one not so? Is the rule true in al vniuersally (which al conteynes yet but two) & is it false in this particular, which is one of the tvvo? For by the vvay to stop the cauilling of some ig­norant minister, and withal to reforme Caluins and Be­zaes wrong iudgement, vvho terme this, mans inuention Calu [...]nu [...] [...] Matt [...]. ca. 2 [...] v. 26 (as though in that respect theirs vvere any better) it is to be noted, that Emanuel Tremellius the Ievv, and Theo­dorus Bibliander the Suizzer, both of Caluins religion, & therefore of sufficient authoritie in this case; and ether of them better seene in the Rabbines and Ievvish ceremo­nies then Caluin or Beza; out of the Rabbines and He­brevvVb [...] supra i [...] Beza. Talmud vvrite som vvhat othervvise of it, then Caluin doth: of vvhich tvvo, the one signifieth obscurely, andTh [...]odo [...]. Bib. lib. [...]. de p [...]s­chate Isr [...] ▪ pag. 25. 26. the other vvriteth plainly, in a treatise vvhich he maketh hereof, that it vvas a most auncient custome deliuered by the [...]terpreters of the law, amongest whom Esdras was chief, & [Page 102] instituted by god. He describeth out of the Talmud, in vvhat sort it vvas ministred, something othervvise thenBibland. vbi sup [...]p [...]. 30 Beza doth. His vvords are: He that blesseth & consecrateth those symboles, vseth this kynd of prayer. Blessed art thow o lord our god, king of the world, who hast sanctified vs with the preceptes, and [...] vs commaundement to celebrate this cōmunion: dedidi nobis mandata Communionis. After, he de­clarethThe Ievvish Communion. hovv the good men (vvho is the minister) taking out the bread, which he had layd vp in a secret place, distribu­teth summa cum [...] one sum [...] ca­uentes. it, and euery man ea [...]eth his porti [...], very religiously with maruelous care taking heed that no part thereof fal on the ground, or sticke in their heard, or be any wayes prophaned, no otherwise then the Christ ans vse the Lords bread. Finally thisRegius in 2. pa [...] operum respons [...] 2. li [...]ros Ecc [...]e Missa, ca. 7. bread they name aphiki [...]o [...]: or as Vrbanus Regius (the coapostle vvith Luther in Germanie, vvho also calleth this ritum antiquissi [...]m, a most auncient ceremonie of the Ievves) in his booke against Eccius vvil rather haue it, aphigman; & they suppose the Messias to be signified thereby whose cōming should be secre: and hid from the knowlege of the Iewes. This Ievvish communion and supper I vvold gladly learne of Calvin or any Caluinist, vvhy & vvhere­in it is inferior to their supper and communiō? Remoue from thence the vvords of our Sauiour, remoue al vertue and sanctification, let the bread be only symbolical and tokening bread; vvhat hath Caluin in his supper aboue this Iudaical ceremonie? Very much. For that (saith Cal­uin [...]l [...]. in Mat. [...]. 26. v. 26. if this ceremonie were then in vse among the Iewe, Christ so solowed the accustomed maner, that yet he lead the myndes of his disciple; to another consideration, chaunging the vse of the bread to an other end. That Christ did so, vve graunt, & haue before out of the gospels and other holy scriptureChap. [...]. shevved at large. Christ both lead the mindes of his disciples to an other [...]n [...]id ration, and chaunged the vse of the bread & nature also, vve confesse, and the church euer hath belee­ued.Comparison of [...] Ievvish. But in your supper there is nether an other considera­tion of the bread & vvine, no [...] yet vse. For vvhy: that bread vvas deputed to signifie the Messias, and so it did as effec­tually as any bread vsed on the table or communion of [Page 103] Calniu. Here is bread broken: so vvas it there. Here for a sigue & memorie: so was it there. There vvas as much grace geuen as here. For lesse there could not be then no­thing: and we must vvonderfully take heed (as CalainBefore pa. [...] teacheth vs, that we suppose not any secrete vertue to be hid in or ānexed to the signes. Here it is vrged as a pointThe Scottis [...] communi [...] books. verie essential, that the communicants kneele not, nor stand, but sit, so [...]ate they there. That many should be pre­sent to make vp a communion: so was it there. This is done with prayers and praises of god: so was that. That figured and represented Christ to come; this is nothing els but a signe and representation of Christ novv past. This is a symbole and signe of loue and charitie; so was that. The Caluinists vse their bread & drinke with much reuerence. The Iewes vsed theirs with much more; where of I thinke the ministers them selues wil beare me vvit­nesse. For they make smale accompt, if peeces of the com­munion bread falling vnder the table be eaten of dogs: & many present eye-witnesses there are, vvho haue seene that when the cup was novv in the hand of the com­municant ready to be receiued; the vvine hath bene cast on the ground by very zealous and chief Protestants, because they espied some more or stravv in the vvine, whereas these Iewes shevved far greater regard tovvards the bread and vvine of their Communion, as Bibliander telleth vs. Brieflly let an indifferent Caluinist examine this rite diligently, and point by point compare it accor­ding to the true rules of Caluins discipline vvith CaluinsThe G [...] communion, nothing bet - - ter [...]n this l [...]. supper and he shal not possibly find any reason, degree, article, or any circumstance, vvhy this Ievvish cōmunion is not equal to the communion of Caluin, saue that as Caluin teacheth, this bread figured Christ to come after­vvards, his bread figureth the same Christ come already. VVhich circūstance albeit it make somvvhat in the mynd of man, vnto vvhom things past are more plaine & evi­dent then things to come; yet in the communion and bread thereof, it maketh nodifference at al: no more then it maketh a difference in the singer of an horologe, that [Page 104] at one time it shevveth the [...]ovvre of 12. in the night, anon after it shevveth the same hovvre of 12. in the day: no more differēce then there is in a mans finger, if in the morning he point with it to the Sinne rising, & at night point vvith the same singer to the Sunne setting & going to glade. And thus much doth Bibliander plainly giaunt and confesse. For thus he vv [...] in the booke & placeBibliand. v [...] supra. pa. [...]. before cited: The [...]e [...]e is the holy paschal feast did eate bread which represented the Me [...]s. That therefore both Christians and Iewes may clearly see, that the self same myste­rie and sacrament was hid in the paschal supper of the [...]l [...] church [...]e Iewes, and in the [...]per of the Lord and Eu [...] ­r [...]st [...], cap. [...] de fer [...] & [...]z [...] [...]. Musc. [...] commun [...], [...]p [...]d [...]ana [...] pa [...]. [...]. [...]f the Christian church I wil declare that ceremonie [...]ut of the Iewes Ti [...]ul. In like maner VVolf. Musculus in his common places vvriteth expressely, Christ [...]ra [...]eth no new matter, but things v [...]l and vulgar in that paschal [...]ere­r [...]e he a [...]pled to a sacrament of the new [...]est [...]ment. VVhere­fore he [...]e vn [...]eauened bread, the bread of the I wish p [...], and the [...] also thereof, both which the Iewes v [...]d n [...]their solemne paschal ceremonie. And this bread and drink with­out any consecration, or sanctification, or alteration o­ther then vvas vse [...] among the Ievves (saue only that it should▪ e [...]e for a signe of a thing novv passed, as before it signified the same to come he made according to these mens doctrine, the sacramental bread of the nevv testa­ment. So that if no [...]vve can orderly as hath bene decla­red,The [...] doctrin [...] the supper. procced by legrec [...], first to remoue from the sacra­ment the true body and blud of Christ, and leaue yet a real qualitie & vertue derived thenge, then to take avvay that real qualitie & descend to a spiritual eating only by faith, and make no other presence of Christ in the sup­per then in hearing a sermon, or reading a chapiter of some good booke, after to take a [...]a [...] that also & make the supper to serue only for a seale and testimonie, that vve haue receiued Christ by faith; in the next place to make the supper a bare signe of Christs body; and fi­nally a mere [...]vvi [...]h ceremonie causing vs to remember [...] Supper a [...] the Messias [...]ovv fistene hundred yeres since incarnate [Page 105] [...] the Ievves communion put them in mind of the same Messias who was to be incarnate many yeres after: it besides, specially and principally we haue a singular rega [...] [...] vvith the Scholemen & Catholikes we ima­gine not any secrete vertue to be hid or annexed to this [...] bread, no more then vvas in that brea [...] of the Ievves, or is novv in other common bread vse [...] at the vulgar suppers of religious Caluinists, vvho in their suppers and dinners thinke of Christs death: then come vve nigh to haue a right apprehension and concene of [...] communion.

And to this very conclusion, as the vvhole doctrine of Cal [...]m and the right sacramentaties tendeth so Z [...] ­us Prince of the sacramentaries (vvhich excellent mans do­ctrine Be [...]or pa. [...] 90. vvas ever agreable to Caluins concerning the sacra­ments) expresseth the same in most plain and [...]lat termes. For speaking of the first sacrament of baptisme, vvhich [...]e [...]. Idem ibid. lib. de baptisme. [...]. 67. cal [...]t [...] the chief and principal signe of the new testament, VVha [...] is [...]aith he [...] the condition and vertue thereof Iohn de­clareth Matth. 3. I baptise yow in water to repentance. Iohn taught them to amend their liues and to repent. And wh [...]r [...] ­ [...]e [...]ued his preaching, these he marked with the external ele­ment of water: nec tamen i [...]circo aliqua ex parte mel [...]res erā [...]: [...] [...]ut a signe [...]r cere­monie. and yet for their baptisme they were neuer a whit the better. For what let was there, but that they might haue repented as wel without baptisme? Therefore baptisme is only a ceremo­nie and signe &c. And in the next lea [...]e: The baptisme of the Ibid. sol. 6 [...]. Apostles was al one with that of Iohn. For they also as wel as Ihon, gaue nothing els [...]bu [...] the external signe of baptisme. [...]uapropter illorum quoque baptismis: non [...] u [...]fuit quam sig­na [...] pur [...]dā initta e & extern [...] [...]remonia. VVherefore their baptisme also wa [...] nothing els, but a certain entring signe and external ceremonie. And a litle after: It was a great error of Ibid. sol. [...]: the old Doctors, that they supposed the external water of bap­tisme to be of any valew towards the purging of sinne. For it is most assured that the external baptisme in water is of no force [...] conser read [...] purifi [...]. or v [...]e [...] to the cleansing of our sowles. And therefore this ve­ [...] baptisme vvhereof the Doctors make [...]o great a mat­ter [Page 106] is nothing els but a ceremonie: I meane an external signe, whereby a man professeth, that he wil now folow Christ. Al which in his ansvvere to Luthers confession, he applieth in like maner indifferently to the Eucharist and to the sacraments of the old lavv. For this (saith he) is the office [...] 477. of every sacramēt that it signifieth only &c. So did circūcifiō: so [...] the pa [...]ch [...]l lamb. So baptisme maketh not men the son­nes of god▪ but these which before were the sonnes of god, re­ceiue by baptisme a testimonie, a signe or badge thereof & the like i [...] d [...]ne in [...]he supper of Christ. Yea this he reckeneth for so su [...]e a principle that of the two, he thinketh the sa­cramēts of Christs gospel more voyd of al spiritual graceZuin [...]l. [...] sup [...], [...] quanto minus and vertue to sanctifie then those of the old lavv. For so he disputeth: I [...] in the old Testament, the carnal and ex­ternal sacrament could not bring any puritie or cleanesse to sin [...]ul and de [...]iled consciences▪ how much lesse can such sacra­ments do v [...] any like profite in Christ in the new testament, where only the spirite geueth life, and worketh al?

8 ¶ Against al which if perhaps the good reader thinke that in Bezaes words before cited there is some secrete [...] pag. 101. force and pith to aduaunce his supper aboue those other; because his [...]upper he termeth a solemne & holy institution whereby we are put in possession of Christ, or els in Caluinspa. 91. obiection taken from the Apostle: let the reader be war­ned▪ that this of Beza is nothing els, but a solemne kind o [...] lying & hipocritical feyning, vsual to him & the restBezaes hypo­crisie. of his bretherne as before bath bene sayd. For he mea­neth nothing more, but that by their holy and solemne bread, our faith is stirred vp to beleeue Christ, by which faith we feed on Christ, and so apprehend and possesse him, euen as did the Iewes in their communion. And the very self same holy and solemne apprehension and posses­sion Beza in like maner attributeth to the Iewish cere­monies. & thereby discovereth his coūterfeit & solemne hipocrisie vsed here. For expounding that word of S. Paule where he calleth circumcision signaculum iustitiae, Beza falleth out in to a wondering & exclamatiō, Quid Beza ad Ro­m [...]. ca. 4. v. 11. magnificentius de vllo sacramento dici possit▪ VVhat can be [Page 107] spoken more highly or amply of any sacrament what so euer ether old or new! Before, the Apostle called it a signe, which is Christ poss [...]s­sed as vv [...]y the lev [...] [...] supp [...]r as by the Calu [...] the common nature of al sacraments, for that they are external signes and ceremonies. N [...] he expresseth the substance and ef­fect thereof, that it is ordeyned not only to signifie, but also to s [...]ale the iustice of faith, by which we are put in possession of Christ him selfe, quatenus s [...]ilicet spiritus sanctu [...] reipsa id in­tu [...]rae [...]a [...], quod externa c [...]remonia praelicationi verbi con­iuncta oculis repraesentat: I meane so far forth, as the holy ghost [...]th performe that within, which the external ceremonie ioyned to the preaching, outwardly representeth to the eyes. This is the precise and true forme by which he meaneth that we are put in possession of Christ by his holy and so­lemne S [...] pa▪ [...]7. 8 [...]. [...] supper; for that by the breaking of bread and prea­ching of the minister, our external senses (if we wel attēd the breaking and preaching are moued and consequent­ly by meanes thereof, our faith and mynd erected to be­leeue, & so the holy ghost working in our harts, we pos­sesse Christ, which possession (as he graunteth) was in like sort and as largely geuen in the Iewish sacraments, as in the Christian.

As for the obiection taken from the Apostle, & vsed by Caluin, Beza, Martyr Musculus, and lightly euerie other sacramentarie, that the Iewish Manna, vvater out of the rocke:, their passing ouer the sea, and baptisme in the cloud vvas as good and effectual, as our sacraments of [...] [...] [...] the Apostle. baptisme & the Eucharist; and that the Ievves in those figures receiued the self same foode in the one, & spiritual benefite in the other as vve do in these sacramēts of ours:Before p [...]. [...]. the ansvvere is, that they al sovvly corrupt and peruert the Apostles vvords and sense. The Apostle saith not that the Ievves had the self same spiritual foode which Christians ba [...], as though he compared Ievves and Christians to­gether but that the Ievves amonge them selues good & bad, iust and vniust, receiued those benefites there men­tioned.Exod. 14. 22 [...]. [...]. [...] Num [...]. 18 Exod. 10. 15 17. 18. For the Ievves al alike, passed the redde sea [...] they vvere al directed alike by the cloud, they al alike did eate of Manna, vvherein the evil men had as great preeminence [Page 108] as the good; they did al alike (& so did their beasts) drink [...] Exod. 17. [...]. Num. 20. [...]0. 11. [...]. Cor. 10. 5. of the water, which issued out of the rocke; albeit most of them were wicked men in whom god was not pleased. This is al that the Apostle saith. These vvere temporal benefites bestowed vpon the Iewes, which in no place of the Scripture haue annexed vnto them spiritual grace or remission of sinnes, as haue the Christian sacraments wherevnto they are impiously opposed. And therefore S. Basil with great zeale mue [...]gheth against them which make such odious comparison, as men who vtterly dis­grace and extenuate the maiestie of the nevv testament. [...]assius lib. de Spiritis san­cto. cap. 14. For (saith he) what remission of sinnes, what regeneration or renouation of life was geuen by the sea? what spiritual gift was geuē by Moyses? what mortificatiō of sinne was wrought by his ceremonies or sacraments? As for the vvord (spi­ritual) applied by S. Paule to Manna & the vvater, he cal­leth it spiritual, partly because it proceeded from a spiritual, diuine, & miraculous cause, as in the storie is noted, partly because it signified, (as did almost al things in the [...]. Corinth. 10 11. [...]. Reg. 6. 7. [...]. P [...]. [...]. 5. old lavv, euen the very stones and timber of Salomons temple) spiritual things, which vvere to be exhibited in the nevv testament in Christ and his church. For, that of it self it vvas not ordeyned for a spiritual foode but for a corporal, the very text proueth (which assigneth the vse of it to al indifferently, no lesse to euil men, then to good, yea no lesse to beasts, then to men) and our [...]o [...]. [...]. [...]. 49. Sauiour him self; vvho plainlie separateth it from the di­uine Manna of the nevv testamēt, & directly affirmeth it to haue bene geuen for a corporal foode, & to differ as much from his diuine body geuen in the sacrament ofAmbros de ijs qu [...] initian­ [...]ur ca. 8. 9. Cyril. lib. 3. in Ioan. ca. 34. & lib. 4. cap. 11. Chrysost. in [...]. [...]. 44 the nevv testament, as doth any vulgar bread or flesh. And thus do the auncient fathers agreably to Christs words▪ expound it, acknovvleging it for his proper and peculiar vse to haue bene an earthly foode; though besi­des it vvere a signe a figure, an image, a shadovv and signification of Christ the spiritual Manna and heauenly bread, vvhich in deed came from heauen: in vvhich first vvord of the definition of our sacraments (for every sa­crament [Page 109] is a signe) that Manna and water of the rockeAugust. [...] psal. 72. 77. Idem Tract. 1 [...]. in Ioan. et lib. 50. Ho­mil. Hom. [...] agree with our sacraments; and therefore some times, so far forth they are by S. Austin compared together, but touching the effect of grace, never made equal.

And now if it shal please the reader to conferre these last 6. rules or obseruatons gathered out of the doctrine of Caluin and the Caluinists with that his first magnifi­ing of Christs real presence in the Sacrament of the Sup­per; he shal very easely discouer him to be a vvicked hi­pocrite, and also find everie parcel & point of that whole paragraph gainsayd and refuted by ech one of these 6. obseruations ensuing: vvhich if a man vvould gather in to a table after the example before shevved, he should fil apa. 77. great deale of paper; and find at the lest so many contra­dictions in these later against that first, as be sentences (perhaps lines) in that first. He shal vvithal be able to frame to him selfe some certaine and sure knovvledge (to sure at l [...]st, as may be gathered out of the vvritings of such vvethercockes; vvho according to the ApostlesEphes. 4. 14. lu. [...]. 12. vvords, are tossed vp and dovvne vvith everie nevv con­ceite, as a light clovvde is caried here & there vvith eve­ry puffe of vvind) vvhat the Caluinian supper is; to vvitTh [...] definition of Caluins supper. (after his ovvne description) bread and vvine, or some like nutriment, voyd of Christs body and blud, or any vertue thereof, or any other grace; instituted for this on­ly purpose, to put vs in remembrance of Christ, in no respect or comparison, better then the significatiue bread or sheeps flesh vsed by the Iewes in their Paschal sup­pers.

9 ¶ And thus much touching the equalitie of their sa­crament with the Ievves, as they graunt, & vve accept: so herevpon a litle farther we proue, vvhich perhaps they vvil deny, that the Ievvish sacraments vvere better thenBefore pa. 40. 41. 4 [...]. thens: not only for that the Ievvish had their Insti­tution from god and his holy prophets, vvhereas this supper proceedeth directly from the deuil & his Mini­sters;The Ievvish Sacrament much b [...]tter th [...]n the C [...] [...]i [...]i [...]. but also for that comparing the sacraments thus by them described, in them selues, the Ievvish much ex­celled. VVhereof this only reason in their diuinitie is a [Page 110] most sure demonstration. The preper vse, institution and end of the sacrament is this, and in this confuteth [...] pag. [...]. [...]. [...]7. the benefite thereof, that it stiri [...]th vp our [...]aith, & mo­veth ou [...] external and internal [...] to consideration of the thing signified, that is, Christ & his death. VVhere­of [...] [...]l [...]vv [...]th, that where this [...] is most [...]ound, where a signe is most l [...]y, [...] and [...] to moue ou [...] senses, & [...]iy to quicken ou [...] [...]aith and excite our mynds to the consideration of Christ & his death, that [...]g [...]e hath in it so much the more singu­larly and in a more high and excellent degree, the na­ture of a sacrament. But this was sa [...] better and more eff [...]ally wrought by [...]ng a lamb, by p [...]w [...]g out the [...]lud thereof, then by [...] bread, and drinking beare, [...], or wine. I or both the lamb is a more no­ble c [...]eatu [...]e,, then is bread, & therefore more apt to [...]g [...]c Christs body the noblest creature that euer was, & the innocency of a lamb to signifie Christs innocen­cie; that lamb killed, that flesh, that blud was a more l [...]ly signe or this lamb of god killed for [...]s, of his body,Iohn. 1. 29. 30. of his blud giuen for [...]s, then breaking of bread & drin­king of any wine or beare, be it neuer so strong. There­fore in that wherein consi [...]e [...] the proper nature of a sacrament the [...]ew [...]h excelled ours. Againe, an other sa [...]mental signification, and the same very principalS [...] a [...]t [...] [...]ap. [...]. [...]um. [...]. [...] they in this, that as the bread and wine nourisheth our bodies corporally, so Christ ca [...]e by faith nourisheth our s [...]w [...]es spiritually. But that Iewish supper hauing in it, yong, tender, & nourishing flesh of a lamb, together with bread and vvine, nourished corporally, and so sig­nified Christ body nourishing spiritually, far better then only bread and [...]: much better then their vvater & [...]. o [...] such other le [...]er nourishing foode, in vvhich the [...] a [...] supper may be ministred.

If [...] to take some one other or the Ievvish sacraments, [...]lv. in 1. Cor [...]. 1 [...]. [...] 2. [...] 1. [...] [...]. ca. 1 [...]. v. [...]. Ma [...] for example, this excellencie vvil yet ap­peare much more. That was a sacrament of theirs, (saith Caluin, and also Beza) correspondent to our holy Supper; & [Page 111] the one e [...]u [...]l to the other say they; but far surpassing, ay I, if these mens doctrine of sacraments hold for good. P.Martyr in 1. Cor. 1. 10. [...]. 1. 2. Martyr vvriting vpon the same place of the Apostle, gathereth out of A [...]n [...]a & other Rabbines, certaine miraculous qualities & proprieties apperteyning to that sacrament of Manna, vvhereof I vvil note some fevv, [...] Ievvish [...] sup p. [...]. [...]ing vvithal the present comparison vvhich I [...]ue in hand. That Manna (saith Peter Martyr) had ma­ny proprieties whereby it did most ap [...]ly represent & fo [...]shew Christ: as first, in that it was geuen them without al labour & pa [...]ne of the Iewes. VVherein it signified Christ geuen & sent 1 from god the father to men not for their works and deserts, Sacramental [...] [...]f Manna. but of his mere goodnes and mercy. The bread of [...]alu [...] being procured by ordinary labour & traualle of plovving, [...]o [...]ving, reaping, baking, can signifie no such thing vvith Manna, but rather the cleane contrarie. 2. That 2 ra [...]ned downe from heauen after a very miraculous sort. So Christ also had a celestial and diuine nature as god, and as ma [...] framed to him els a body of his mother a virgin without the seed of man by the diuine operation of the holy ghost. In respect of vvhich his d [...]ine and celestial incarnation, for that in this sort he tooke flesh, the Apostle Paule op­poseth him to the terrestrial and earthly Adam. & termeth1. Cor. 15. 1 [...]. 47. 44. 45. him the second Adam celestial and heauenly from heauen, and his body a spiritual body, vvhose generation of a vir­gin [...] 3. 9. [...] 10. quis enarrabit, who is able to declare [...] saith the prophete I say. Al this being signified by the Ievvish Manna mi­raculously coming from heaven, no one iote is signi­fied by the bread of this nevv Genenian Supper, but the contrarie; as vvhich hath a contrarie nature procee­ding out of the earth, not from heauen: by mans labour and toyle, not by any miraculous operation, and there­fore more fitly leadeth the cōmunicants to thinke that Christ vvas begotten as other men are, ba [...]ely and car­nally according to the old her [...]s [...]e of the [...]tes, then by the diuine operation of the holy ghost, as is the Chri­stian3 beleefe. 3. The Iewes wondred at Manna, and there­fore [...] 16. 16 [...]. exclamed, [...] VVhat thing is this? vvhence also [Page 112] Manna had his name. They vvendered, partly because they knevv not the original of [...]t, pa [...]y because they sa [...] vvonderful effects in it. In like mane [...] Christ was de­signed so to come that al [...] in general al the levves kn [...] that he vvas to come from the s [...]ocke of Abraham and [...]; yet in special from vvhat li [...]e, in vvhat ma [...]e, by vvhat meanes, vvhat per [...]on he should be th [...] was vn­knowen to them, and therefore they [...]y Christ the Me [...]st [...] [...]. 7. 27. vvhen he shal come n [...] man sh [...]l know whence he is. [...],Exod. 1 [...]. 1 [...]. 1. [...]. [...]. [...]. [...]5. as the [...]evves vvondered at Manna for the st [...]a [...]ge ef­fects thereof, vvhereof one vvas, that he vvho gathered most, had no more then [...]e t [...] gathered le [...], & con­tra [...] vv [...]se he vvho gathered le [...]t, vvas as abundaantly sa­tisfied as he that gathered most (vvhich is also d [...]ly ful [...]led in the blessed Sacrament) so Christ did shevv [...]orth many vvenderful effects & miraculous vvorks, for vvhich al the people continually vvondered at him [...]eth in his vvords, and in his vvorks as the [...]o [...]e of the [...]os­p [...]lM [...]rt [...] 2. 27 [...] 9. 33. [...]. [...] [...]. [...] 9. 43. c [...]p 4. 22 [...]2. [...]p. 20. 2 [...]. euery vvhere recordeth. Al vvhich being so aptly re­presented by Manna vvhat one title or point of like sig­nification is found in this bakerly Communion of the Calu [...]is, vvhere at none of the bretherne them sel­ues vvonder & say; MAN HV, VVhat [...] this? because they [...]novv it to be nothing but ordinatie commō, & vulgar bread [...] their owne doctors charge them to make n [...] diuineThe [...] bas. [...] or [...]g [...] esteeme of [...]t. VVhereof Muscul' vvri­ting▪ [...]eth S. Chrysost. for that vpon Mat. how. [...]3. [...] sa [...]t [...]. It is not mans power to make these [...]iuine mysteries. Christ [...]e [...]u that ma [...] them [...]n that first, upper, he also ma­keth them at this present. VVe o [...]u▪ [...]e the place of seruants, Mus [...] [...] l [...] pa. 3 [...]0. but he [...]s qui sanctificat et immutat, that sanctifieth and ch [...]un [...]e [...]h the▪ [...]hese vvords of Chrysost. (sa [...]. Muscul') are spoken rather r [...]etorically then truly, [...]at [...]er as became a [...] then a [...] honest plain man, & as the truth of the ma [...]ter required: and if he respect Christs c [...]m [...] ­ [...] H [...] fac [...]e do this i [...] i [...] altogether false. For Christ [...]us [...] [...]. bad vs nether ancti [...]e, nor chaunce bread and wine, but to [...]ea [...] bread and part it amongst vs, and with thankes­geuing, [Page 113] to eate and drinke it as a sacrament or signe of his bo­dy and blud in memorie of him; quae sacramentalis c [...]remoni [...] humanam virtutem non superat: which sacramental ceremo­nie exceedeth not the power of man. VVhich is most true. For euery man can make such a ceremonie: and euery tankardbearer and good wife can as wel minister such a Communion of breaking bread and drinking wine with thankes-geuing in memorie of Christ, by vertue of their vo­cation, as the minister by vertue of his. So then this Caluinian bread and drinke is nothing like to Manna: here is no admiration, no wondering at it, & therefore nothing cōparable is it to that Iewish bread for represen­ting Christ most glorious and wonderful in al his do­ings from his first conception to the last howre of his4. 9. being here in earth and ascension to heauen. 4. 5. Man­na nourished abundantly, it had diuers very sweet and won­derful kinds of tast, sua [...]es et admirandos sapores; to signifie, that Christ should suffise to nourish al the world, and that the fruition of him was most ioyful and delectable, of whom it Psal. 33. [...]. is written, Tast and see how sweet the Lord is. This Geneua bread nourisheth no more then other doth, it hath no better tast then other bread (if it haue so good) & so in this it nothing figureth Christ, like to the Iewes Man­na. 6. Finally, omitting a number, and euery one ve­ry6 sufficient to preferre that sacrament of the Iewes be­fore this of the Caluinists, that Manna of the Ievves was Exod. 1 [...]. [...]. 3 [...]. very white, & the scripture specially mentioneth that co­lour not without misterie; for thereby was signified (saith P. Martyr) Christs immaculate puritie & innocencie, who neuer committed sinne, nether was there found guile in his mouth according to the prophet. This puritie can notEsai. [...]3. [...]. In fine Com­n [...]i [...] La­tina impress [...] Londin [...]. [...]. 1572. be signified by the Caluinian bread, which as by the En­glish order should be taken of such common bread as men vse ordinarily at their tables, so my self and diuers other haue some times seene it so browne, or rather blacke, that as Clebitius the chief Zuinglian minister of Heidel­berge writeth of Heshusius their Lutheran Superinten­dent, that when the siluer pixes there were molten & made Anno. 156 [...] [Page 114] away, he caused others to be made of vvood, and reseruedClebitius in lib. Victoria v [...]na Pepatus S [...] [...]s. a [...]g [...]. [...]4. his Eucharistical bread in a woodden one, and the same so sl [...] ­tish, as was not good inough for a cowheard to put his butter in it: sord [...]da, at non digna in qua bubulcus suum reconda [...] bu­tyrum: so such Communion bread hath bene (and I be­leeue is) vsed in some churches of England, and also Scotland; and that according to the rule of their gospel and Communion bookes, that a good housholder vvould allow better and fayrer to his catters; sure I am many do allow better to their ordinary seruants; & so ne­ther in this respect can the bread of Caluin compare with that Ievvish sacrament: but rather cleane contra­rie, as that signified by his colour, puritie and cleanes; so this signifieth synne and filthines, and therefore hath no resemblance vvith Christ, as that sacrament had. Thus resting vpon the signification common to both sacra­ments of the old: lavv and the nevv, and remouing al grace and vertue (as do the Caluinists) proper to the new aboue the old, most cleare and sensibly apparant it is, that amongst other, that sacrament of the old lavv far sur­passed this of the nevv, because (as P. Martyr vvriteth) that sacrament had such a number of properties, by which it did very aptly designe to vs and represent the thing signified, that is Christ IESVS (by vvhich signification these men define their sacraments) vvhereof this Caluinian sacra­ment hath scarce any one: and for very many of these properties, it rather conteyneth a contrarie and false sig­nification, and consequently leadeth the cōmunicants to a vvrong, false, and vvicked opinion of Christ the thing signified.

A man might adde to the premisses for a surcharge,The Calviniā supper & baptisme, no sa­craments of the nevv te­stament. Me [...]an [...]. in locis com. cap. [...] sacrament. and the same more general, that this doctrine of our ad­versaries quit abolisheth and taketh avvay al sacraments of the nevv testament. For vvhereas the Catholiks con­fesse, & some Protestants also, (namely Philip Melane­thon and Martinus Kemnitius, vvho hath vvritten most exactly of the sacraments) that to the nature and defini­tion of a sacrament of the gospel, is necessarily required [Page 115] that it be, as Melanethon calleth it▪ a ceremonie, as Kem­nitius,Kemnitius in 2. part▪ exa­minis▪ cap. d [...] effica [...]ia sacrament. a signe, instituted by Christ in the new testament: by this definition, nether can baptisme nor yet the supper be duly called sacraments of the gospel. For our baptisme the Protestants, especially Zuinglians & Caluinists vni­versallyZuing [...]. Tom. 2 lib de bap­tisme. fo [...]. 73. 74. certis [...]imu [...] [...]st. Calvin. Insti [...] lib 4. ca. 15. num. 15. teach vs to haue bene instituted by Iohn & not by Christ. So writeth Zuinglius expresly in a number of places: Iohn Baptist instituted our baptisme: and the baptisme of Christ and Iohn was the self same: & this saith Caluin) is most certaine. The same is the iudgement of Bullin­ger, Musculus, Beza, Gualterus Tigurinus, and al other for ought I haue read. So that baptisme is not of Christs institution, but of Iohns, and so not of the gospel, but of the law. And the verie like is to be said of this supper. For according to these men, as Christ borowed his bap­tisme thence, so did he this supper or sacramental bread,Before, p [...] ▪ 104. which being in vse & practise among the Iewes, Christ him self tooke from them, and with their baptisme least also this supper to his disciples as he found it, without adding any new forme, fashion, grace; vertue or sanctifi­cation, as haith bene said. And therefore properly and truly to speake, both these are ceremonies or signes of the old law, not of the new; receiued thence not inven­ted or ordeyned here, and therefore can not properly be called sacraments of Christ and his gospel, but ceremo­nies of Moses and the old testament, where is the first institution, nature, fulnes and perfection of them.

But to omit this and returne where I left, to our Pro­testantThe Ievves [...]a [...] Sup­per mu [...] bet­ter then Cal­vins. supper and that Iewish; I wil end this chapiter with the Protestants owne comparison, only stretching that, one ioynt farther then they do, yet no [...]o [...]e farther then manifest reason (such as them selues yeld & allow)Before, pa. 92. 93. permitteth, in this sort: If we regard the paschal supper of the Iewes, and the gospelling supper of the Caluinists as they are signes of grace, so is that Iewish supper a more noble signe, and signifieth better then this, as now hath bene the [...]ed. If we regard them as memorial [...], so that inpag. 110. faithful mynds renewed the benefites of heavenly grace better [Page 116] & more effectually then this, as being a memorial more liuely and evident then is this. If we respect them as they are seales of the iustice of faith▪ so that sealed and con­firmed it more strongly and durably then this; both for that blud is a more durable seale, then wine; and here being only bread & wine, whereas there was bread and wine, and besides, flesh & blud; those many must needs seale more strongly then these fewer. For both reason, and scripture teacheth, that a triple or quadruple bond is [...] ca 4. 1 [...]. of more strength, then a duble or single. If we weigh them by their external shape and similitude as they figure & represent the things signified, so there is no comparison be­twene this and that, because the paschal lamb and blud thereof was a more liuely representation & figure of Christ Before pa. 92. the immaculate lamb, by whose blud we were to be redeemed, then is the Caluinian bread and wine. VVherefore if touching any other matter there can be put no difference betvvene the one and the other, as them selues confesse: and then in these so many points, manifest reason ta­ken from the very nature and intrinsecal proprietie of the sacraments according to their owne de [...]cription, con­vinceth the Iewish so far to excel theirs; let the Christian reader hereof conceiue, what a gospel they haue: what a communion out of it they haue drawen and invented; hovv base, hovv simple, hovv contemptible, and begger­ly! For if they make the Apostle so to speake of theBefore pa. 96 Iewish sacraments: much more iustly may vve be bold so to tearme theirs, vvhich vve see to be so many degreesCaluins gospel [...]ead [...]ot [...] Iu­daisme. baser & more beggerly then the Ievvish. And can it sinke into the head of any Christian man, that Christ our God and Sauiour vvas incarnate, and came into the vvorld, so to alter the lavv, the sacraments & ceremonies thereof, that he vvould make exchaunge for the vvorse? That he vvould abrogate and take avvay sacraments more liuely, more beneficial, more effectual and gracious; and substi­tute in place thereof, sacraments more dead, more fruit­les▪ more vn [...]to itable, yea altogether vveake, impotent and graceles? If this be not only vnprobable, but also vn­possible, [Page 117] then is the Caluinists doctrine, vvhich thus tea­cheth, not only heretical, but also Apostatical: as vvhich tendeth to the ouerthrovv of al Christian religion, of Christs gospel and incarnation; and by these craftie and mis [...]hevous sleights, laboureth in steed of ChristianismeB [...] epistol [...] 1. 5. 65. [...]ut [...]e [...] [...]. 4. p [...]asa [...] in [...] [...]. [...]ol. [...]2 [...]. to plant Iudaisme, from Christs gospel to bring vs backe to Moyses, & of Christians to make vs Ievves: at vvhich rocke many of the purest and most zealous Calvinists haue made shipvvracke already, as in their ovvne vvri­tings vve find it recorded.

OF THE VVord SACRAMENT; and the Calvinists definition thereof.
CHAP. 4.

The Argument.

1 The general summe of these Sermons.

2 The word (sacrament) disliked and condemned by M. B. and the sacramentarie doctors: which yet because it is doubtful and ambiguous, and fit to deceiue simple Christians, them selues vse most. VVhich thing is exemplified by their wicked & corrupt expounding the words of Christ spoken at his last Supper vpon the abu [...]e of that only word. Their great falshod and craft in speaking like Catholikes, when yet they meane altogether as heretikes.

3 Although no sacrament of the new testament be euer called a seale in the scripture; yet vpon that word once attributed peculiarly to circumcision in Abraham, the Caluinists frame their definition of a sacramēt, that it is a seale to confirme gods promises. VVhich definition is improued by manifest demonstration, that the sacraments haue no such office to confirme [...]r seale gods promise, [...]ether in respect of the promise it self, nor yet of Christian [...], whether they be strong [Page 118] in faith or weake in faith; or infants without faith; nor yet of the minister that preacheth the promi [...]es. This definition and doctrine of the Caluinists tendeth directly to Anabap­tisme.

4 It is farther declared how vnfitly and fondly the Caluinists cal their sacraments, seales to confirme gods promises. In which sen [...]e they were neuer called seales by any Apostle or auncient father. So that the Caluinists haue smale cause to glorie of this their inuention as they do.

1 HAuing made declaration, first, what is▪ & alwayes hath bone the Catholike, vniuer­sal, constant and true belee [...] concerning the Sacramēt of Christs body: next, what is the particular, variable and vncertaine opinion of the Protestants, that kynd of Protestants I meane, vvhich for distinction sake from Lutherā Protestants of Germany, the vvorld first termed Carolostadians or Sacramentaries; afterwards Zuinglians or Caluinists, I come now to examine these Sermons: wherein I shal haue occasion to be the shorter, for that much they conteyne not whereon a man should make any great stay. Many things are in them in­different,Th [...] summe of these [...]. with vvhich I wil not medle: many things very false and slaunderous which I vvil in a word note and so passe over: many heresies there are, and the same very sovvle & grosse (especially in the last 2. Sermons) tou­ching iustification, faith good works and securitie in sinne, which for that they are not incident to this argu­ment, I s [...]al shortly dispatch in a fevv lines. Most of the stuffe of these Sermōs is dravven out of Caluin, vvhom this man chiefly folovveth (as lightly doth al the Scot­tish and for a great part the English ministerie) both in forme of doctrine, and also in maner of vtterance. Here shal the reader find the self [...]ame diuersitie, incōstancie, and contradiction as hath bene noted in Caluin before. [Page 119] Ho s [...]ald fynd the same affectation of much mystical and supercelestial speech, when as the meaning & con­clusion is base, earthly, & contemptible. Yet is he not al­waies a folower of Caluin. Some points there are, wherein this preacher dissenteth both from Caluin, & also Zuinglius, from Geneua, Zurick, & other reformed congregations, & foloweth a proper & peculiar fansie of his ovvne. And vvhich the reader is always to note, here shal he find euery thing boldly avouched, but neuer proued, nor any authoritie almost of scripture, gospel, prophet, reason Theological, or any sufficient ground brought for confirmation of things most doubtful and resting in cōtrouersie; but al such things iustified by bare words, and proued by his ovvne authoritie; saue that more like a Phisicion then a Diuine, in some places heSee the chap. 18. and 2 [...]. much vrgeth physical arguments, and rules of Physike. And this is the general summe & forme of these Sermōs.

2 ¶ Now to enter in to particulars, such as are most important, and concerne the sacrament: first of al, he fin­dethpag. 4. fault with the vse of this vvord sacrament, because it is ambiguous, & there are risen many tragedies about the am­biguitie of this word, which are not yet ceased, nor wil cease The vvord, sa­cramēt, much disliked by M. B. while the world lustes; where otherwise (saith he) if men had kept the Apostles words, and called them Signes and Seales; al this digladiation, strife, & contention apparantly had not fallen out. But where men wil be wiser then god, and geue names to things beside god vpon the wit of man (which is but mere folly) al this cummer falleth out. This afterwards in his 3. Sermon he repeateth: & much inueigheth againstpa. 1 [...]6▪ men, who not content to cal it a holy seale▪ which is the Apostles word, who cals it so Rom. 4. 11. would needs go about to be wiser then god; & go beyond god, & are not [...] with the names, which god hath geuē by his Apostle, & which Christ him selfe hath geuen. VVhich if they had done▪ I am sure (saith he) none of these great stormes, & tragedies, and de­bates had fallen out. Out of al which, he draweth a very so ber instruction: A lesson by the way (saith M. B.) Let no flesh presume to be wiser then god: but let them stoupe, and keep [Page 120] the names which god hath geuen to this sacrament. In which vvords & discourse, to omit some other things very wel worth the noting, a lesson the reader may learne much better then that vvhich M. B. geueth him: that is, our ad­uersaries great frowardnes and blindnes in their maner of vvriting, disputing & preaching. The which because it is by M. B. made the very ground and foundation of his Sermons: and is common to him with the rest of his felovves and comministers both in Scotland and out of Scotlād, I wil open somwhat more at large. The word sacrament (saith M. B.) is not vsed in the scripture: it is inuēted not by the holy ghost, but by the wit of man, which is mere folly: it hath bene and is the cause of much strife, con­tention and digladiation; of great stormes, tragedie; & debates, which yet continue. The scripture appointeth other names, as signes or seales. Hereof this Euangelical lesson is to be learned, Let no flesh presume to be wiser then god: but let them stoupe, and keep the names, which god hath geuen to this sacra­ment. M. B. notably contradicteth him self. and yet forsooth both him self in these self same Sermons, continually euery where: and al other the principal vvriters of his side, omitting the names of signes & seales geuen by god; forgetting their owne lessō that al flesh should stoupe, and vse such names of signes and seales as god had geven, in steed thereof wil needs vse the name of sacrament, inuēted by the wit of man which is mere folly (and then they not very vvise that vse it) & by so doing, maynteine this contention and digladiation, these great stormes, tragedies and debates, which is the part of vvic­ked men and ministers of sedition. If god geue yovv va­rietie & choyse of other so apt names, so good & profi­table, whereas this is so harmeful and mischevous; vvhy refuse yovv god and folovv man? VVhy in euery leafe of these your Sermons, is there set forth in great capital letters this vvicked word Sacramēt, inuented by man, & not rather the vvord Signe or Seale appoynted by god? As yovv haue altered the Masse in to the Communion, Bis­shop in to superintendent, priest in to minister, church in to congregation &c. so why in like maner chaunge yovv [Page 121] not sacraments in to signes and seales? and then inscribe these your sermons, Sermons not vpon the sacraments, but vpon the signes and seales? But this fault vvere lesse and more pardonable, if these men vpon the self same wordThe vvicked s [...]phistry of Caluinists. vvhich they condemne, did not buyld the vvhole frame of their cauilling and sophistical Theologie, vvhen they ether vvrite against their aduersaries, be they Catholiks or Lutherans, or in sermons preach to the people: be­cause the word being in deed ambiguous, ministreth them more occasion to multiplie words, to shuffle from one sense to an other, to abuse their simple auditors, and to saue them selues from plain and direct expressing of that, which in deed they stil entend, although at some times they are loth to vtter. Ioachimus VVestphalus the Lutheran, in his last ansvvere to Caluin vvriteth, that Carolostadius (the first father of the sacramentaries in ourVVestphalus in Apologie▪ pa. 5. daies) in his disputations and bookes of the supper of the lord, vtterly reiected the word sacrament, as new and not found in scripture. But our aduersaries the Caluinists (saith he) because they find the word apt for them to shift and lurke vnder, very greedely embrace it, and make it their chief ground and an­kerhold. So Caluin braggeth, that this is to him a wal of The vvord sa­crament, magnified by Cal­vin. brasse, that Christs words are to be expounded sacramentally. This one word, he bosteth, is sufficient to ouerthrow al the argu­ments of the Magdeburgenses. Hereon he frameth his rules: herevpon he bringeth in his tropes. If a man marke him, he shal fynd, that euer he maketh his retreat to this one word (sacrament) and as a sure bu [...]kler he euer opposeth a sacra­mental maner of speech, when he hath nothing els to say. In one place he writeth, that al this controuersie might forthwith be ended, if we could be content to admit a sacramental speech &c. Thus he: vvhere vve perceiue, that although no man be more fierce and eager then is Caluin against words inuented by man out of the compasse of holy vvrite; yet him self is content to make his most aduan­tage & chief buckler thereof. And this one vvord he not only vseth and vrgeth continually, (vvhich in him is a great fault) but also maketh it to signifie vvhat him self [Page 122] best pleaseth, vvhich is intolerable. But VVestphalus an­svverethIbi pa. 6. him rightly, that he & his (Lutheran) bretherne are not so simple, nor so careles of their faith, and saluation, as The [...]erd, sa­cram [...]t, disli­ked by Mus­culus. Musculus in [...]. [...]p. de sig­ [...] sacramea­tal. pa. 292. that they can or wil hazard their cause vpon a word obscure, ambiguous &c. & withal stand to rules deduced thence at the pleasure of the Zuinglians. VVol [...]. Musculus in his com­mon places, vvhere he entreateth of the sacraments, be­cause he refu [...]eth that name and calleth them (sacramen­tal) signes, for his defence in so doing, that good men be not offended, very religiously layeth for his discharge [...]o principal doctors, Luther and Melanethon, of vvhich Luther writeth thus▪ If we wil speake as the scripture tea­cheth Luth. de [...] ­tiu. [...]. vs, then haue we but one sacrament (Christ) and three sacramental signes, the supper, baptisme, and penance. Melan­othon thus: That which the common people calleth a sacra­ment▪ Melaneth. in [...]. [...]. 11 at in [...] [...] com [...]. we wil cal a sacramental signe: because Paule calleth Christ him self a sacrament. So that their proper name it signes: and sacramental, vvhich Musculus ioyneth, is no more, then holy, or Christian, or appointed by Christ, vvhom the scripture acknovvlegeth only for a sacrament VVhat the Protestā [...] meane by sacrament & sacramen­tal. and only calleth a sacrament: and so these fignes are called sacramental, because they vvere ordeyned by him, & signifie him vvho is the sacrament: as also a chapiter of S. Matthevv, or S. Paul may be called a sacramētal chapiter, because it entreateth of Christ the only sacrament: in which sense al figutes & sacrifices & many chapiters of the old testament were likevvise sacramental figures & chapiters. VVhereas then the scripture calleth not the supper by the name sacramēt, but applieth this word only to Christ, is it not straunge, that the same mā ▪ almost in the same place, debating this very question (of Christs presence in the supper) betvvene his felovves the Zuinglians, the Lutherans & the Catholikes, vvhē as he should speake most plain­ly, most distinctly▪ & intelligibly, vvould yet [...]un, against his ovvne knovvlege and conscience to cover him self, to obscure, and confound, and trouble both the matter vvhereof he treateth, and his auditors or readers, by such ambiguous and darke vvords, vvhich him self vvith [Page 123] such religiō disliketh▪ and condemneth, as not agreable to the vvord of god? Yet this man forsooth, vvhen he cometh to expound the words of Christ concerning this sacrament, not by the vvay, or accidentally▪ but fully and directly, and of purpose; placeth the entier summe &Musculus [...] supra. cap. de [...] Demini num. 2. pag. 32 [...]. [...] substance of his resolution vpon this terme sacrament & sacramētal. For pretending great reuetence to the vvords of Christ▪ & protesting that his desire is most religiously to hold fast the words of Christ, & not to alter any one iote of them; that he may thus do, he refelleth a number of his bretherne (as he calleth them) Carolostadius, Occola [...] ­padius, Zuinglius, Luther, and the Lutherans, for their expositions of Christs words, This is my body: for thatIbi pa. 326. they al depart from the precise letter and text of the gospel. And I (saith he) can not say as they do, that Christs Much religion pretended vv [...]te most [...] is practised. body is with the bread▪ quia ab ipsis verbis domini discedere ne [...]u [...]: because, I may not depart from the very words of Christ: and if I should thinke as they do, haec cogitatio me ab ipso [...] abduceret such thinking would withdraw me from folowing the plaine and precise letter. After this, & much more to like effect, in fine coming to his ovvne exposition, Let is now consider (saith this doctor) how bread may be the true body of Christ, that same which was deli­vered for vs on the crosse, so that nether the bread leefe his owne nature and substance, and yet rece [...]ue in it the substance of Christs body, which also remayneth immutable. Nam om­n [...]no sunt haec omniū verissima. For [...]: both these are most true▪ that the bread which our lord geueth, is his owne bo­dy, & yet as verely bread, as it was before the communion &c. VVhere by the vvay the reader may see the vvicked and feared conscience of these prophane heretikes, vvhom not vvithout great reason S. Paule te [...]meth damned in 1. T [...]t. 4. [...] T [...]t. 3. 11. their owne iudgement, vvho feyning a great regard and re­ligious dread to depart from Christs words, in the self [...] vvords [...] corrupted. same instant▪ pervert his words most malitiously. For vvhere sayd Christ euer▪ This bread is my body? o [...]This wine is my blud? what Apostle doth witnes [...]e it▪ what Euā ­gela [...] recordeth it? Certainly Christ neuer s [...]ake [...] [Page 124] contrativvise by his divine wisedome so tempered his words: that it is not possible to frame that proposition of them, which in al the Euangelists are vttered so, that the very construction of them both in greeke & latin vtter­ly refuseth that sense. For in this proposition, Hi [...] est san­guis meus, and, Hoc est corpus meum, Hic in the first, & Hoc in the last can no more signifie bread and wine nether in the Greeke text, nor the latin, then in the sentence. Hic est minister, this is a minister, or hic est haereticus, this is an heretike▪ the article hic, this▪ must or can signifie the mini­sters wife. For euen so in al the Euangelists the article [...] pani [...]. [...]c corput. [...] sang [...]. [...]oc [...]. (this) is so placed and circumscribed by our sauiour, that it can not stand for bread and wine, being of pla [...]ne con­trarie gender: and Christs vvords This is my body, plain­ly and literally (vvhich this man vvith counterfeit gra­uitie seemeth to seeke after) can haue no other sense in [...]c est corpus [...] ▪ al one vvith, [...]oc est [...]. Cyprian de [...] [...] Domius. the Euangelists, then if he had said, This is my flesh, which in effect is al one: and these later vvords doth S. Cyprian vse in steed of the other, and as the proper vvords of consecration. But let this passe for good, that Christ said, this bread is my body, vvhich if it vvere spoken by a Christian man might haue a good meaning, although it be not the vvord of Christ, that word which origi­nally made the sacrament: vvhat interpretation yeldeth this doctor to make good literally this proposition, as he geueth it: This bread remayning bread stil is my true bo­dy deliuered for mankynd. Forsooth he keepeth a long disputation to proue, that the bread is not the body per­sonally not naturally; yea Luther him self that man of bles­sed Ib [...] pa. [...]7. memorie denieth it. VVel, vvhat then? Nether can it be really the body. I graunt. Nor yet can the bread be the body Much labour & rearch re­solued in [...] corporally. Let that passe to. Yet must we needs confesse the bread to be the body of Christ; the truth of Christs word en­forcing vs thereunt▪ VVherefore some other way is to be found In gods name▪ Others wil haue the bread to be the body spiritually, others [...]; which exposition many bretherne gainsay, & [...] them shamefully figurists, which so thinke, as though with [...] denyed the veritie of Christs body. [Page 125] Then if nether this vvil serue, let vs haue the exposition of other gospellers, vvhich come neerer to the point, & may better satisfie you. Some there be, who expound the word, This is my body, by, This signifieth my body, & they wil haue the bread to be the body, significatiuely, or as in a signe. And this is somwhat tolerable; and I can not like, that this word (Signe) which some fathers vse, is condemned as wic­ked by some of the bretherne. Here is much a do, & much diligence pretended to find out the true sense of these fevv vvords. Let vs at length haue that. Thus it is.Sophist [...] [...]. In summe, whereas the bread is the body of Christ nether naturally, nor personally, nor really, nor corporally, nor yet spiritually, nor figuratiuely, nor significatiuely; restat post baec omnia, vt dicamus panem esse corpus domini sacramen­taliter, it resteth after al these, that we say, the bread is the body of Christ sacramentally. VVhich conclusion he pro­teth by very graue authoritie. For (saith he) the reformed (gospelling) churches vse thus to speake: and Luther (vvho for this heretical exposition perpetually to his dying day abhorred Musculus and his Sectaries as damnable here­tikes) after he hath rehearsed certeine wa [...]es, how the body of Christ may be vnited to the bread, at length resteth in this, & appointeth a Sacramental vnion. Vpon this vvorshipful ground; he repeateth again and again, that Christs speeth is a sacramental speech: his words of the supper are to be ex­pounded sacramentally: and no fitter way can be found, then thus sacramentally to interprete those words spoken of the sa­cramēt. Si enim panis est sacramentum corporis Christi, relin­qu [...]ur Ib [...] pa. 10 [...]. sacramentalem esse locutionem &c. For if the bread be a sacrament of Christs body, it remayneth that the speech be sacramental, and that the words, of Christ be expounded sa­cramentally: and so sacramentally the bread is Christs body. By vvhich maner of speech, he being a Zuingliā can not meane as Luther did, and nether can nor doth meaneVVicked So­phist [...]. othervvise as al his bookes shevv, then did Zuinglius, that the bread of their Supper is Christs body signifi­ [...]tiuely, or as in a signe, because it is the signe thereof. VVhich yet to expresse plainely and roundly as this man [Page 126] conceived it, and as Zuinglius taught it, because it vvas then odious in the cares of most Christians▪ even of ma­ny Protestants, vvho had some more reuerend opinion of the Sacrament then Zuingl [...]us after his plaine & blunt maner vttered; therefore somvvhat to cover and hide him self▪ & bleare the eyes of the simple, he is content to lay holdfast like a man of most vile conscience, and am­bitiously to inculcate this vvord sacrament and sacramen­ta [...]; and reiect the vvord signe & signification▪ albeit him selfe before had approved this later, and disproved the former, as proper to Christ. And the only reason, vvhy he thus preseneth and rather liketh to vse sacrament, sa­cramental, and sacramentally▪ then signe figure, or significa­tiuely, is because the vvord sacrament and sacramental de­rived thence, is ambiguous, general, and common to Catholike and heretike, and so fitter for him to lurke in and deceiue, then the other, vvhich is proper to his only sect of Sacramentaries, and condemned by both Catho­likesDivers signi­fi [...]ti [...]ns of the vv [...]d sacra­ment. and Protestants. For in speaking or vvriting of this sacrament, this vvord is in his true and right sense vsed only by the Catholikes as it vvas of old, before any of these se [...]taries vvere hatched. After, in this confusi­on of al things, it vvas first abused by the Lutherans to expresse their false opinion; then vvas it made common an [...] s [...]atched alike by Calvinists, Zuinglians, Anabap­tists and al other Sacramentaries, and applied to their conceites and fansies, vvhich differ as much from the former sa [...]th of Catholikes, and opinion of Lutherans, as heaven from hel. For to the Catholike, the vvord (Sacrament) signifieth (& so did evermore) the true bo­dy of [...]hrist vvith the external signe. To the Lutheran, it signifieth the true real body of Christ in the bread, or ioyned vvith the bread. To the Zuinglian▪ Calvinist, or Anabaptist, and namely to Musculus, [...]t signifieth only the external signe of bread separated from the vvord of godMus [...]. v [...]i su­pra, pa. 29 [...]. and from the body of Christ, and from al grace. For so him self expressely desineth it. And [...]et for [...]o [...]th be­cause of the ambiguitie and generalitie of the vvord, he [Page 127] thus playeth and dalieth vvith it, and tediously repeateth it, only to deceive, as hath bene said; vvhereas othervvise he vtterly dislyketh and condemneth it: as also divers other learned Sacramentaries haue resolved it should ne­ver be vsed in talking of the Eucharist. For so testifieth Clebitius some time cheif minister of the Calvinists inThe vvord sa­crament r [...] ­t [...] [...]oy the Ca [...]a [...]n [...]st [...]. Heidelberge, alleaging for him self his maister a publike reader there, vvhom he [...]neth a singular o [...]a [...]e [...] of that Vniuersitie; who (saith he) by good reason proved that the word (Sacrament and Sacramen [...]ally) were not to be vsed in trea­ting [...] in [...] [...] r [...] ­ [...]t [...] [...] [...] Pap [...]ius S [...] [...]. [...] ▪ 1 [...]. of the Eucharist, because of their divers and doubtful signi­fication. This may serue for a very notable example to the Christian reader, to teach him, vvith vvhat impretie, vvicked conscience, and iugling, al bent to circumvent and coosen their poore folovvers, these ministers handle the sacred vvord of god. They confesse the vvord Sa­crament not to be vsed of their supper, nether by Christ, nor his Apostles: they dislike it them selues; they ac­knovvledge it to be ambiguous & doubtful, they protest to reverence the vvords of Christ, the true sease vvhere­of they solemnly protest to geue to their scholers: and in [...]ine after al these preambles, like most detestable hipo­crites, mockers of god & man, they make their resolutiō vpon the same vvord Sacrament, vvhich they haue so im­proved, vvhich they can not be ignorant, that to Luther is as much as bread and the real body of Christ present vvith the bread: to Calvin in some places, bread vvith a vertue of Christs body, in others, a signe, in others a s [...]ale. But generally to the Zuinglians and Calvinists and this self same expositor, is nothing but bread vvith a tropical signification of the body of Christ, vvhich in truth and really they account no more ioyned vnto it, then heaven is ioyned to earth, or the North pole to the South. And this self [...]ame is M. B. his determination & behaviour. For so he preacheth: Come on. How is the body of Christ cōioy­ned pa. [...]4. with the bread? He answereth. VVe can not crau [...] any other sort of coniunction, nor may stand with the nature of the sacramēt. [Page 128] Againe, There can not be here any other sort of con [...]uncti [...] pa. [...]. then the nature of the sacramēt wil suffer. Againe, The nature of the sacrament wil not suffer but a sacrament [...] coniunction. Thus M. B. after the example of Caluin &M. B. manife­stly gainsay­ [...] him self. Musculus: forgetting his manifold sober admonitions geuen before: forgetting him self and his ovvne teaching that this word (sacramēt) was not vsed in scripture: forget­ting that it was inuented by the wit of man, which is mere folly: forgetting that it was and is the cause of much strife, cōtention & digladiatiō: forgetting the Apostolical vvord of signes & seales, vvhich should be vsed in steed thereof: briefly neglecting his ovvne Euangelical rule, that n [...] flesh should presume to be wiser then god, but should stoupe, & keepe the names appointed by god, him self vvil novv pr [...] ­sume to be wiser then god, and leauing the names which gods vvisdome appointed, and resting vpon the vvord which mans folly inuēted, teacheth his auditors to beleeue sacramental coniunctions: & vvhere as he should be plain and preach to vs that Christs body being as far from vs as heauen is from earth, is conioyned with the bread and vvine in the supper, as vvith a signe significatiuely, o [...] as vvith a figure sign [...]atiuely, or as vvith a rude image imaginarily, he stil doth inculcate his sacramental coniunction, & that Christs body is in the sacrament, & conioyned there­with sacramentally, and vve can haue no other coniunction then the nature of a sacrament wil suffer. Al vvhich as I graunt it is very true, & the Catholike euer hath con­fessed the same: so these men very shamefully abuse such speeches (as I haue said) to blind the eyes and vnderstan­ding of the poore sovvles that trust them, & others that reade them: so as nether vve nor they can lightly tel vvhere [...]o find them. For if a man go no farther then to these vvords, the vvords may seeme to be vttered by a Catholike man. Againe they may wel be the vvords of a Lutheran; although in deed they be spoken in the sense of a sacramentarie, or Caluinist, vvhom both Lutheran & Catholike detesteth. I omit here to speake of this con­i [...]nction, vvhereof somvvhat hath bene sayd already, & [Page 129] more shal be hereafter. For the present, the Christian [...] reader careful of his salvation, is to be warned, that he haue diligent regard to these mens words and maner of speeches; for that never (as I suppose) any other here­tikes vsed more craft and false meaning in their words [...]hen these do. They for the most part wil not stick in speech, in preaching, in writing to vse the very same words and maner of vtterance, as the Catholike church doth, when as yet they being heretikes haue no part of the meaning. But as some man that inte [...]deth to poi­son an other, tempereth his cup with pleasant suckets, or sweetneth the brim of it, whence it must be drunken, vvith some delitious confiture: in like maner these im­poisoners of mens sovvles, because their heresies pro­posedCatholike vvords vsed vvith heret [...] ­cal meaning. in their ovvne rude termes, vvould not so soone be swalovved of their hearers; therefore they cōmend & set them forth vvith the sacred and holy vvords vsed by the Catholike church, as vve haue had some examplesIevv. Replie Artic. 5. diu [...]s 10. pa. [...]41. in Calvin before, and a number vve haue in our English Ievvel a perfit Zuinglian: vvho yet vvil not let to say & vvrite, that by this sacrament Christs body dwelleth in ours; and that not by way of imagination, or by figure, or fantasie▪ but really, naturally, substātially, fleshly, & in deede. VVhich his Cambridge interpreter rendereth in latin very Catho­likely:pag. 41 10 Christus per sacramentum corporis sui habitat in corpo­ribus nostris: idque non tantum imaginatione, figura, aut cogi­tatione; sed realiter, naturaliter, substantialiter, carnaliter, e [...] reipsa. VVhereas yet M. Ievvel, as likevvise his inter­preter meaneth, that Christs body by the bread & vvine of their vvorshipful Supper, is communicated to vs and received in to our bodies, nether in deede, [...]or substan­tially,Before. pa. [...] [...]7. Orthod. Con [...] ecclesia Tigu­ [...]ina. Tract. 2. [...]ol. 66. Fidelis ima­ginatio re [...] ­v [...]t negoti [...] s [...]me [...] peract [...] nor naturally, nor really; but only figuratiuely, & by imagination: for that forsooth by their broken bread, our mynd is moved to remember Christ crucified; and so, as the church of Zurick declareth the matter in their Confession, albeit the thing signified be corporally absent, ye [...] a faithful imagination and sure faith renewéth or remem­breth that worke once done.

[Page 130] 3 ¶ Let vs novv returne to M. B. vvho having disliked and condemned the vvord Sacrament, because it is not in scripture, preferreth the vvord seales and signes, for that so the Apostle calleth them. VVhere? In vvhat Epistle? In vvhat chapiter? The devise being so nevv & straunge, vvhy is not the place quoted? Truly I know no such place in▪ any Epistle of those that be extant in our Catholike church. And therefore except the Scottish Seignone haue some secret Apoc [...]phal Epistles and chapiters of the Apostle, I verely beleeue, that he findeth no one place or sentence in the Apostle Paule, or any Apostle, vvhere the sacraments of baptisme or the supper are cal­led signes and seales. No [...]aith M. B▪ Looke in the Apo­stle [...]om. 4. 11. to the Romanes. chap. 4. v. 11. & there shal yovv find both signe and seale. True it is: there I find them, & in that only place of the Apostle; vvhere he vvriteth, that Abraham by his good and fruitful faith being iustifi­ed before [...]e was circu [...]cised, afterward received the signe of circumcision a seale of the iustice of faith, which he had being yet vncircumcised, that he should be the father of them tha [...] Sacraments of the gospel fondly called seales. beleeue &c. And vvhat maketh this for the sacrament of the Supper▪ vvhat to our purpose here? Certainly as much as circumcision resembleth the supper. For first, it vv [...]l not folovv in any reason ether humane or divine, that1 vvhich is spoken of one particular, streight vvays to be extended to al. The argument on the contra [...]ie side is good, from al to some, or any one. But from one to al is as vvise, as if I should say: M. B. is minister: e [...]go al, men are ministers. For questionles, not al sacraments of the old lavv vvere such signes and seales of iustice. For so, al that vvere vvashed or purified Iudaically, al that eate the Paschal lamb, or vnleavened bread: yea by the Protestant doctrine, al that passed the red sea and eate of Manna, or drunke of the vvater issuing out of the rocke (vvhich the Protestants make as good sacraments asBefore▪ pa. 9 [...]. are the Christian) should haue bene iustified (vvhich i [...] flat against the Apostle) and should from god him self,1. Cor. [...]0. v. [...]. 6. 7. & [...] haue received the seale and testification, that they vvere [Page 131] iust before him. Next, if a man deny the sacraments of2 the old and new law to be of one qualitie (as al Ca­tholikes do, & ever did) then againe the collection, from circumcision to the supper, is fond & foolish. Thirdly,3 it wil not folow from this of Abraham, to any sacramēt, that it is a seale of iustice to the receiuer. For albeit it wereGenes. 15. 6. Genes. 17, 1 [...] so in Abrahā, of whom the scripture testifieth, that before this time he was iustified, and afterwards receiving the signe of circumcision, that was to him a seale and con­firmationCircumcision a seale to A­braham singularly. of iustice, as the plain storie and sequele of the Scripture sheweth, and S. Chrysostom expoundeth; yet this signe can be no such seale to al others, except they haue the like warrant and testimonie of their iustice from god out of his word, as Abraham had: which to affirme, fighteth directly against the Protestants doctrine who teach that many were as then circumcised, so now baptized, who are not iust before god, but remayne stil in their sinnes. So nether baptisme now, nor circumcisi­on then could be to such men a seale and confirmation of iustice, which they then had not, nor novv haue.

Fourthly, this vvas to Abraham a seale, not of iustice on­ly,4 Rom. 4▪ [...]. but also of an other promise, as vvitnesseth S. Paule, [...] fiere [...] pater multarum gentium, that he should become the father of many nations, both of Ievves & Gentilessuch as beleeved. For as before his circumcision he vvas iustified by his faith, to testifie that the Gentiles might be iustifi­ed ▪if they beleeved and did as he did) vvithout circumci­sion: so after vvas he circumcised, to testifie that in like [...]ort the circumcised Ievv should be iustified, as he vvas. And as to him his circumcision vvas a seale of his iustice by [...]aith, so vvas it also a seale & assurance, that he should be the father of many natiōs vvhich beleeved, vvere theyRom. 4. 11 [...] circumcised or no. Which both parts the Apostle in one brief sentence for this cause coupleth together. And nether this Apostle, nor any other, nether Evangelist no [...] prophet, ever calleth circumcision a seale, but in this special place, and that no doubt for this special reason. So that this being a proper privilege and prerogatiue ge­ [...]e [...] [Page 132] in singular sort to Abraham in testimonie of his obedience and faith, as Beza also in part confesseth (pec [...] liari ratione hoc convenit Abrahamo, cui vni dictum est, in [...]ebenedi [...]entur B [...]z [...] ad Rom [...] ▪ 4. v▪ 11. omnes gentes: this saith Beza, agreeth to Abra­ham after a verie special and peculiar sort, vnto whom only it was said, in thee shal al nations be blessed) M. B. must learne as the la [...]v and common reason teacheth him, that pri­uilegia paucorum non faciunt legem communem: The priuile­ges of a few (much lesse of one) make no common'law for al. And therefore al sacraments can not be called seales, al­though the sacrament of circumcision was so to Abra­ham. Fiftly, which is the principal in this place, how5 soeuer that were to Abraham a seale of iustice, whetherOrigen ad Rom. ca. 4. as Origen interpreteth it, because it shut vp the iustice of faith, vvhich vvas in the time of the gospel to be plainly opened, so that this carnal circumcision, vvas a secret feale and presignification of the internal circumcision, vvhich vvas to be vvrought spiritually after: or as S. Chrysostoni interpreteth, it vvas a kind of bond and ob­ligation,Chrysost. [...] ­mil. 39. in Genes. vvhich God took [...] of Abraham, to bynd him and his posteritie the more deeply to gods service ‘(for as vvhen vve distrust mens vvords, vve take some pledge of them, so god knovving the inconstancie of mens mynds, vvould haue this signe and assurance from them saith S. Chrysostom)’ or (as some other vvil) a signe and seale to put men in memorie of their dutie to god; in vvhich so [...]t also our sacraments of baptisme and the Eu­charist are signes and seales of Christs death, his pa [...]siō and resurrection; to the cogitation and remembrance vvhereof vve are induced by the vse of them: or vvhat so euer good sense of this word is geuen by good men:No sacramit [...] [...] a seale [...]n the [...] sense. no good man ever expounded it to signifie▪ that it is, o [...] wa [...] a seale to confirme the promises of god, or gods wo [...]d preached, which is the point of our question here intreated. Finally of this place amongst other, let the Christian reader stil n [...] the frowardnes of our ad [...]er­saries▪ vvho in al the nevv Testament having this only t [...]t, vvhere a sacrament of the old lavv is called a seale▪ [Page 133] and that peculiarly in one man, vpon that one place be­ing so doubtful (& in deed not applicable to other sacra­ments) wil needs reproue the vsual speech of the church,The vvord Sacrament most aunciēt. vvhich though not found in scripture as they suppose, yet can they not deny, but it was vsed in the primitiue church from the beginning. For so M. B. confesseth as a thing certain and out of question, that the Latin Theologes, who Pag. 3. were most auncient, did interprete the Greeke word [...] by the word, sacrament, and applied it to baptisme and the Supper: 1. Cor. 4. [...]. [...]p [...]es. [...]. [...]. and vvith a litle study and humilitie, he might fynd the vvord thus taken in the scripture it self.

Vpon this so vveake and pitiful a foundation, that is, vpon this one vvord of seales, once vsed by the Apostle, in one only place, applied to one only man by special pri­vilege, never attributed to baptisme, never to the supper; that is to say, vpon his ovvne mere fansie, or at lest vpō the fansie of Caluin, a vvicked and proud heretike, condem­ned not only by Catholikes, but also by most of his felow heretikes of this age, M. B. buildeth his entier definiti­on of sacraments. VVhich therefore if in this discourse I refute vvith any contemptible words or comparisons, let the Reader vvel vnderstand me, that In ever intend any such vvord or comparison against any sacrament ofA necessarie [...]o [...]evva [...]ning. the church of Christ, mentioned in the gospel, and pra­ctised among Christians, but only against the inventi­ons of that pernitious Apostata; vvhich hovv soeuer he terme by the honorable name of the church sacraments, as likevvise he & every other heretike calleth his proper devised heresie by the name of Christs gospel, yet I es­teeme them no othervvise then the devises of the poorest carter in Scotland: then the devises of Robin Hood and litle Iohn auncient rank riders in the borders of Scotland and England; yea much vvorse: for that their deuises en­ded only in robbing mens purses, and at the farthest in killing temporally their bodies: vvhereas these Sacramē ­tarie devises tende to robbe men of their Christian faith, and to kil eternally vvith their bodies their soules also. And therefore vvhereas I esteeme them such, as such al­so [Page 134] vvil I speake of them, and vvith gods assistance, by the gospel of Christ, and doctrine of Christs Catholike church refel them. And for distinction sake, and to se­parate their toyes from the true sacraments, I vvil so far as commodiously I can, cal them by the names, vvhich M. B. and the Sacramentaries better allovv, that is, signes and seales, & not sacraments, vvhich is the churches word, and not so meete to be applied to the signes and seales of their congregations: albeit oftentimes, especially in thisDefinition of the Geneus sacrament. Pag. 5. See before. pa. 85. first Sermon, I shal be constreyned to cal them sacraments, as they do. His definition of sacraments taken from Caluin is this: The sacrament is a holy signe and seale, that is annexed to the preached word of god, to seale and confirme the truth contayned in the same word. This definition thus he more at large declareth. I cal not only the seale separated from Pag. [...]. the word, a sacrament. For as there can not be a seale but that which is the seale of an evidence and if the seale be separated from the evidence, it is not a seale, but what it is by nature & no more: so there can not be a sacramēt, except it be hung to the This same is repeated Serm [...] 3. pa. 126. 127. evidence of the word. But looke what the sacrament was by nature, it is no more. VVas it a common peece of bread? it remaines a common peece of bread. except it be hung to the evidence of the word. Therefore the word only cā not be a sacramēt, nor the elemēt only can not be a sacrament, but the word & the element coniun­ctly. That to the making of a sacrament is required the VVhat vvord i [...] required to make a sacra­ment. word, is out of controversie among al Catholikes. But vvhat meane yovv by the word? not that (vvord) of god, vvhich the Catholikes do. For that is in these mens The­ologie, magical; but they meane by the word, the vvord of aBefore pa▪ 52. minister, a sermon preached by him. For so it solovv­eth. By the word, I meane the word preached. For the word preached distinctly, and al the parts of it opened vp, must go be­fore the hanging to of the sacrament: and the sacrament as a seale must folow and be appended there after. Then I cal a sacrament the word and seale coniunctly, the one hung to the other. But here, some vvil perhaps obiect: vvhat need such hanging of seales to the vvord, vvhereas the vvord of god is by it self of sufficient autoritie, and needeth no such seales [Page 135] for confirmation thereof. To this M. B. answerethPag. 49. 50 Calvin. [...]nsti [...] lib. 4. ca. 14 num. 1. with Calvin, that the seales be annexed to the word for our cause. For there is no necessitie on gods part, but the necessitie cometh of vs. There is sicke a great weakenes in vs and inhabi­litie to beleeue: that to helpe this wonderful weakenes, whereby we are ready to mistrust god in every word, he hath hung to his sacraments. Thus much for the general nature of sacra­ments, as they are vsed in the Scottish congregation: vvherein there is scarce any one vvord, vvhich carieth not vvith it very sovvle absurditie, even against the first principles of Christian faith. For to examine a litle the definition, vvhereon dependeth al, I demaund hovva­mong Christians can bread, or wine, or vvater (vvhich be the signes of baptisme and the Supper) confirme the faith of the preached vvord? Is it in respect of the vvord it self, or of Christians to vvhom the vvord is sent? Not of the vvord it self. For that vvere iniurie to god, vvhose vvord it is, & therefore of sufficient credit vvithout such confirmation, as Caluin first, & next M. B. here graun­teth. Then it remayneth to be in respect of Christians. and here againe I must demaund, in respect of vvhat sort of Christians? strong or vveake? perfit or vnperfit? [...]rRom, 1 [...]. [...]. 1. Corin. 2. 5. Philip. 3. 15. Hebra. 5. 14. so vve find them in scripture, and in the church general­ly divided. Truly of nether sort, if they be right Chri­stians, and setled in their Christian faith. For is there any true Christian, a Christian I say, rightly brought vpSacraments confirme not gods vvord to perfit Christi­ans. in the faith of Christ, that beleeveth in one god almighty, maker of heauen and earth, a god vvhom every peece and parcel of his faith teacheth to be most iust, most potent, most true, yea truth it self, vvho possibly can not vtter any salsitie: is there any Christian thus beleeving (and thus he beleeveth, or els he is no Christian, for vvhom only the sacraments are appointed) vvho beleeveth the vvord of god any thing the more, for that he seeth bread and vvine and vvater in the ministers hands? The Apo­stles, & first disciples, & Martyrs of the Primitiue church replenished vvith the holy ghost, vvho being most assu­redAct. [...] of every vvord and sillable, that Christ had taught [Page 136] them, vpon confidence and warrant of such invincible [...]. Cor. 11. [...]5. and vnmoveable faith ventered them selues in a thousand dangers and perils of death, perils on the land, perils on the sea, perils among Iewes, perils among Gentiles &c.C [...]stanci [...] of the first Chri­stians. vvho 300. yeres space together suffered al kind of pri­sons, of miseries, of banishments, of torments, of rac­kings, of fier, of being torne in peeces, cast to beasts, de­voured of Lyons &c. of vvhom it is vvritten, that some thus vvished and prayed: Come fier, come gallowes, come Hiero. de scrip [...]oribus ecclesi­ast. Ignatius. Ignatius epist. [...]. ad Rom. wild and savage beasts, breaking of my bones, renting in sun­der of my quarters, come on me al the torments of the devil, so that at length I may enioy Christ: they who being con­demned to be devoured of beasts, vvhen they heard the Lyons and Tigres roring for greedines of their pray, ex­clamed: VVe are gods wheate: let vs willingly be grinded with the teeth of these beasts, that we may be made cleane flower: these men vvho (as S. Paule speaketh) died every day [...]. Cor. 1 [...]. [...]1. for Christs gospel and the truth thereof; vvhen they re­sorted to the sacrament, resorted they for this end, that vvhereas othervvise they mistrusted god, by receiuing these seales of bread and vvine, they might confirme their faith towards him, vvhich vvas alredy a thousand tymes better confirmed, then it could be by any such vveake seales? Doubtles as Calvin saith of them, that theyBefore pa. [...] are signes & memorials, to helpe weake memories, & if a mā were otherwise myndful inough of Christs death, this helpe (of the supper) were superfluous: so vpon this his reason and ground may vve confidētly say in this place, that howso­ever they are helpes for weake Christians vvho mistrustAct. 1. 5. ca. 2. 4. ca. 4. 31. Luc. 17. 6. Gregor. Nyss. in orat. de [...] ­ [...]a Greg. T [...]u matu [...]g [...]. Ruffin. hist. li. [...]. ca. [...]. Act. [...]. 42. god; doubtles to these Apostles and Apostolical men ful of the holy ghost; to these Martyrs and Confessors, these seales were altogether superfluous, and served to no purpose, for that othervvise they vvere as strong in faith, as they could be by any such poore helpes. And yet those most blessed, most faithful, and constant Saints, who by their strong faith were able, and did remoue rocks and mountaynes, stayed the rage of fluds, & com­maunded the sea, frequented this sacrament no men [Page 137] more. Ergo there is an other vse and nature of this sa­crament, then to serue for seales to confirme wavering & weake Christians. It wil be replied perhaps, that the greatest multitude of Christians are not such, & for themObiection. principally serue these signes. If so, yet then vve see,Ansvvere. that to the best Christians this sacrament is vnnecessarie. And yet the holy scripture calleth the figure of this sacra­ment principally in respect of this sacrament it self, andPsal. 77. 24. psal. 104. 40 the perfection thereof, panem caeli, celestial and heavenly bread, and therefore most convenient for divine and hea­venly persons, such as the best men are. It calleth it forpsal. 77. 25. [...] like reason bread of Angels, or as the Protestants cōmonly translate it, panē fortium; or as their translation printed in London anno 1572. with the Q. Priuilege hath, panem magnificorum, the bread of heroical & glorious men, strong in faith, and radicated therein. And without doubt by Christs institution, it vvas appointed as wel for the one as for the other. But come vve to vveake Christians.Sacraments confirme not gods vvord to vveake Chri­stians. Hovv doth it confirme and strengthen their feeble faith? As for example sake. Some vveake brother there is, who beleeving al this nevv gospel (which consisteth more of infidelitie then faith) beleeveth not yet the first article of his Creede, that God is omnipotent, namely that he is able to make his ovvne body, or any body, to be▪ at one time in tvvo places. And that this supposition be notIn the 3. Ser­mon. pa. 158. See after. cap. 21. num. 1. counted fond or slanderous (to omit M. B. who thus preacheth hereafter) I produce a man of an indifferent good faith (as the Sacramentaries measure faith) P. Mar­tyr the lose Monke, one of our first Apostles in Oxford, who vvriteth in sundry places most expresly, Dei potentia Martyr defensio. contra Gardiner. par. 1. obiect. 147. fieri non potest, vt humanum corpus codem tempore sit in mul­tis locis &c. Gods power is not of sufficient abilitie to make, that the body of a man be at one time in divers places. For this is to take from a body his limites and lineaments: nether of which (in this mans conceite) is god able to do. Deus Ibid. part. 1. obiect. 7. humanum corpus absque suis finibus et terminis facere non po­test. God (saith he) is not able to make a mans body to lacke his bounds and limites. The like he hath in sundryInfidilitie of Calvinists. [Page 140] [...] for their to manifest assistance and support yelded to theM. B. doctrine Anabaptisti­cal. Anabaptists in their furious madnes, as Zuinglius calleth their gospel. VVherevnto he addeth an Appendix vvhich I could vvish M. B. vvel to vveigh and consider of, for his ovvne good: Quapropter ipse quoque ingen [...]e Zuing. vbi supra. fat [...]or &c. VVherefore I my self also confesse frankly (saith he) that a few yeres sithence I being deceived with this error, thought it better to differ the baptisme of yong children, vntil they came to perfite age. As much as if he had confessed in plaine termes, that him self also, as great a clarke as mē esteemed him, so long as he thought the sacramēts to be instituted for seales and confirmation of faith, so longZuinglius som time an Anabaptist. vvas he in mynd a very Anabaptist; so long vvas he an enemy to the baptisme of infants: nether had he any other vvay to shake of that Anabaptistical heresie, but first of al to leaue and forsake that vvicked opinion vvhich here M. B. so seriously teacheth: vvhich so long as he holdeth, so long can he not blame men, if they suspect him to be an Anabaptist, vvhose heresie doth so directly folovv of this his doctrine.

VVhereas then vve find these▪ seales to confirme the vvord preached or faith of the vvord, nether in respect of the vvord it self, nor of strong Christians, nor of vveake nor of yong infants, to vvhom principally these seales of baptisme and the supper apperteyne: hovv can they in any sort be applied to confirme the word preached? It remay­neth only to say, that they confirme the vvord to theSacraments confirme not the ministers prea [...]ng. hearers in respect of the minister; that vvhereas other­vvise the minister should vvant credit, novv forsooth vvhen he exhibiteth these seales of bread, vvyne, and vvater, forthvvith the bretherne may be confirmed in the word preached by the minister, and be vvarranted that he hath preached the word rightly, and rightly opened al the parts of it. But nether can this hold. For vvhen vve knovv that the ministers, in that they are ministers, are by the nature of their ministerie, lyers, and therefore sel­dome, yea never, vvhen they speake out of their chaire, that is, vvhen they speake as ministers, and teach any [Page 141] doctrine of their nevv gospel, speake any truth, as the ho­ly [...]. Reg. [...]. 2 [...]. Ierem. 14. 14 & 27. [...]0. [...]. [...]3. 7. [...]. Ti [...]th. 4. 2. 2. Pat. 2. 4. ghost assureth vs of al heretikes and nevv preachers vvhich lacke lavvful vocation, both in the old testament and the nevv; we must looke for better seales, and they must shevv better and stronger then these, before we be­leeue the vvord preached by them: to the confirmation vvhereof, seales of bread and butter are as fit as these their seales of bread & vvyne: and al the seales of the vvorld can not geue a Christian man sufficient ground and assurance to trust them.

4 ¶ And novv finally if vve shal a litle consider these seales in them selues (abstracting them from men ether strong in faith, or vveake, or children, or ministers) as they are seales to confirme gods promises, so as these men describe them; we shal yet more perceive the inuention of them to be very fond, fantastical and ridiculous, and fit for such light ministers: for that neuer any Diuine or good Christian of any grauitie & conscience would thus talke or dreame: not only for that there is no ground in scripture, whereon any such doctrine may be framed, but also because their writing and speaking in this matter is against al wit & reason. For seales vvhich are vsed to confirme any thing, must by common discourse of rea­son and light of nature, be more euident and manifest, then that thing, for confirmation vvhereof they are vsed. For men confirme not strong things by weake, manifest by obscute, certain and knovven by vncertaine and doubtful. Yet so falleth it out here. For the promise, vvhich these men vrge, He that eateth my flesh, shal liue Ioan 6. Man. [...]6. for euer: He that beleeueth & is baptized, shal be saued, being taken of Christians for the vvord of god, is forthvvith to them, sure, certaine and manifest, vvhereof they neuer doubt. But when they see vvater sprinkled on a child, o [...] three or fovver bretherne eating and drinking their symbolical bread and vvine, hovv can ether that confirme to vs the child to be saved: or this, that such eaters and drin­kers eate spiritually Christs flesh, and thereby shal haue eternal life? Certainly if the minister out of the vvord [Page 142] did not tel them so much before, the bread and vvine vvould neuer confirme, nor scarce signifie such spiritual eating, much lesse eternal life ensuyng thereof. So that vvhereas ordinarily in common practise, vvhence these men take their Theologie in this point, seales confirme words and vvritings among men; and vvithout a scale the vvord and vvriting is of no great force or value in lavv to make a bond and obligation, the seale geuing al strength & force thereto: here it is cleane contrarie. For al dependeth of the vvord, and the vvord geueth strength, vertue and force to the seale, not the seale to the vvord; and the vvord vvithout the seale is altogether suf­ficient, & carieth vvith it, ful, entier, and perfit authoritie, vvhereas the seale vvithout the vvord is nothing at al, but as M. B. truly saith, a common peece of bread: so that truly to speake, the vvord is rather to be accompted a seale to the bread, then the bread a seale to the vvord. Again these men in making such comparison, vvaigh notVse of seales among men. the true nature and difference of vvords and seales, as they are vsed in things diuine & humane. In humane, because men are mortal, and mutable, and false, so that vve can not take hold of their vvord; vve are enforced to vse other meanes for our assurance and certification, as first to put their vvords in vvriting, and then to ratifie both vvord and vvriting by sealing. But in God and things diuine, it is not so. But for so much as God is im­mortal, immutable and constant, vvhose vvord is vvor­king, and vvhose vvord once vttered is as sure, certaine, infallible and irreuocable, as if it vvere vvritten in faire velem, in a thousand exemplars, & confirmed by as ma­ny seales: here can be no vse of any such seales, as is amōg men, because no such seale can add any more authoritie or certaintie to his vvord, as it doth to ours. How beit it pleaseth him some times to vse some kynd of confirma­tion, vvhich may not vnfitly be compared to a kind of sealing: as vvhere the Euangelist saith, that vvhen ChristSeales diuine. was ascended, his Apostles preached euery vvhere, our lord working with them, and confirming their dostrine and Marc. [...]6. 2. [Page 143] preaching, with signes and miracles, of vvhich kynd of con­firmation, the storie of the Acts of the Apostles is ful. But these were miraculous no [...] sacramētal seales, applied (truly & properly to speake) not to cōfirme gods vvord or pro­mises, but to confirme vnto the hea [...]ers, the authoritie and credit of the preachers, the prophets, Apostles, and disciples of Christ; as euery vvhere appeareth both in the old testament & nevv. And therefore (as S. Paul teacheth) such miraculous signes and seales, properly are not for1. Corint. 14. 22. [...] sacra­m [...] are cal­led [...] by the [...] Doct [...]r [...]. faithful men & Christians, but for faithles and infidels, to dravv them to faith and Christianitie. And this is a far different kind of seales from the sacraments, vvhere­of vve here entreat, vvhich neuer any learned father or vvriter called seale in the Protestant sense. For albeit sometime S. Augustin vseth the vvorde, and applieth it toAugust. con­tra [...]aust lib. 19. [...]a. 11. Nazianzen. oratio 39. d [...] baptis. Augustin. d [...] catechi [...]nd. [...]udib. ca. 26. Apocalyp. 5. [...] Ambros lib. [...] d [...] sacrament. cap. 2. the sacraments, as also do some other Doctors, yet they neuer meane, nor applye them as do the Protestants: but cal them seales, ether because they signe the faithful vvith such a marke, vvhereby they are distinguished from the vnfaithful; or because they conteyne in them a secret ho­ly thing (that is inuisible grace) in vvhich sense the booke of the Apocalyps is said to be signed vvith 7. seales, & in both vvhich senses S. Austin & S. Gregorie Nazianzene calle them seales: or because they geue perfit and abso­lute grace, vvhereby a Christian being vvashed from his sinnes, and made the child of god in baptisme receiueth farther strength to persist and stand fast in his Christian prosession, and fight constantly against the enemies of Christ and his church, the deuil and his ministers, is confirmed in hope, and hath as it vvere a pledge of eternalSacrament of confirmation. life: in vvhich sense S. Cornelius an auncient Pope and martyr, and after him S. Leo the Great, calle the sacra­ment of confirmation a seale. The vvords of the firstEuseb. hist, lib. 6. ca. 35. are: VVhereas Nouatus the heretike was only baptised, but afterward tooke not such other things, as by order of the church Se [...] S. Am­bro [...]. [...] qu [...]tur. cap. 7. he ought; neque Domini sigillo ab Episcopo obsignatus suit, nether was signed with the seale of our lord by the bisshop in the sacrament of confirmation, how (I pray [...]ow) receiued [Page 144] he the holy ghost to strengthen him in his Christian saith S. Leo in his. 4. Sermon de natiuitate Domini: Stand fast Leo Sermo. 4. de natiuitate Domini. Signaculum [...] aterna. in that faith, in which after yow were baptised by water & the holy ghost, yow receiued the Chrisme of saluation, the seale or pledge of eternal life. In these senses, and perhaps some other tending to like effect, the auncient godly fathers calle the sacraments, seales: as questionles euery sacramēt and especially that of the most blessed Eucharist is a most admirable signe, and seale, and confirmation, and demonstration of gods infinite mercy, and Christs infi­nite loue towards mankynd. But the sense of the Prote­stants as it is foolish, fond, nevv, vvithout al vvit and rea­son; and not only so, but also wicked, impious, heretical, & Anabaptistical, as hath bene shevved, neuer taught by the holy scriptures of god, by any Apostle, Evangelist, auncient father or Councel: so I can not greatly enuy at Bezaes glorious triumph, vvhich he maketh to him selfBezaes glo­rious bosting of him self. and his maisters, for the first invention thereof; wherein he so flattereth and pleaseth him self, that hauing expres­sed the same in such sort, as here M. B. doth, and I beforeBefore, pag. 106, 107. out of Beza haue alleaged; he suddenly from explication of the scripture, breaketh out in to admiration of him self and his companions in these vvords: This my exposi­tion Beza ad Rom. ca. 4. v. 11. (cōcerning circumcision, a seale of iustice, & al other sacraments seales in like maner) if a man compare with such things, as not only Origenes, but also sundry other of the auncient fathers, albeit for godlines and learning most famous, haue written vpon this place: he shal doubtles find what gre [...] abundant light of truth, the lorde in this time hath powred out vpon vs of al other men most vnworthy thereof. No doubt a vvorthy doctrine for such Doctors, and in deed to be vvondered at: vvhich being so necessarie for the church as these men make it (for it conteyneth the true faith of the sacraments) vvhereas Origen, S. Cypriā, S. Austin S. Ambrose. S. Leo. S. Basil. S Gregorie Nazianzene, and sundry other for holines and learning most famous (as he confesseth) could neuer find it out; and yet these men, Caluin, Beza and Iohn Cnox, for learning not very famous, [Page 145] and for horrible filthines and abomination of life notSee their live [...] 1. Cor. 5. 1. Genes. 19. to be named, and not heard of among the Paganes most infamous, haue found it: vve may assuredly conclude, that this inuention came not from the holy ghost, vvho ac­cordingIoan. 14. v. 16. 17. 26. & [...]. 16. 1 [...]. Mat. 28. to Christs promise euer assisted his church, and lead the pastors thereof into al truth, conuenient & ne­cessary for the perfit instruction thereof; but from the enemy of mankind, from Satā the aduersarie of Christ, into vvhom such detestable Apostataes of so sovvle and filthy life serued for fit instrumentes; and vvith vvhomBefore, pa. 4 [...] 42. See after▪ cap. 20. num. 4. the first princes of this nevv gospel vvere most familiar as hath bene noted before of one, and of others is com­monly knovven by their ovvne testimonie & vvritings.

The Scottish Supper compared vvith Christs institution
Chap. 5.

The Argument.

1 M. B. his doctrine of signes elemental and céremonial vsed by Christ, and al necessarie to the essence of the Supper.

2 Thereof is inferred & proued, that no Supper ministred after the Scottish order, or Caluin: institution car, be a sacrament of Christ: for that it wanteth diuers things done by Christ, and therefore necessarie to the essence and nature thereof.

3 To make this more plaine, and to preuent al cauils, is it in par­ticular declared out of the Sacramentaries, and according to their doctrine, what were those actions ether in word or deed which Christ vsed at his last supper, and most apperteyned to the nature & essence thereof. Of mingling the wine with water, and blessing the sacramental bread and cup.

4 The maner of ministring the Scottish Supper or communion. It [...] is compared particularly with Christs institution, and plainly shewed, that the Scottish supper lacketh 5. or 6. essential [Page 146] points vsed by Christ (whose chalice was mingled with wine & water) for want whereof, especially the words of Christs Institution, which are cleane omitted, that communion is no more to be accompted Christs supper, then any vulgar dinner or breakfast vsed by Christian men.

1 FRom this doctrine of the seales com­mon to both their sacraments, M. B. des­cendeth more particularly to entreat of the sacrament, or rather signes of the supper. VVhich signes (saith he) ar double,pa. [...]. 9. both subiect to the eye: the one he cal [...]th elemental signes, as bread and wine: the other, ceremonial as the breaking, distribution, and geuing of the same bread and vvine. VVhere vnto he addeth, lest any man shoudVVhat is essen­tial & neces­sarie to the Supper. mistake him, that he meaneth not these to be ceremoni­al, as though they were vaine. For (saith he) there is neuer a ceremonie, which Christ instituted in this supper, but it is as essential as the bread and the wine are: and ye can not lea [...] a iote of them, except ye peruert the whole institution. In what euer Christ commaunded to be done, what euer he spake or did in that whole action, it is essential and must be done, & ye can not leaue a iote thereof, but ye peruert the whole institu­tion. These vvords might seeme to proceede from M. B. somvvhat vnconsideratly, vpon to much zeale, vvere it not that afterwards he in precise & exact maner re­peateth them again & again. For (saith he) Christs institu­tion Serm [...]. [...]. pa. [...]1. mon be kept: looke what he said, looke what he did, lo [...] what he commaunded to do, al that mon be said, done, & ober­ed. There is nothing left in the register of the Institution, but it is essential. Again. In the celebration of Christs institution, [...] mon take tent to what so euer he said, did, or cōmaunded to be done. Thow mon first say what so euer he said; and then do wh [...] so euer he did. Finally he cōcludeth: If we leaue any kind of pa. 1 [...]. circumstance or ceremonie of this institution vndone, we per­uert the whole action.

2 ¶ By this so precise and peremptorie asseveration, that [Page 147] what so euer Christ spake or did in that whole actiō, is as essen­tial as the bread and wine, and can not be omitted, but withal ye peruert the whole action, we learne many things. FirstThe Gineua ministers dis­pense against Christ. the sacrilegious boldnes of the Geneuian ministers, & that they are peruerters & corrupters of Christs vvhole institution. For first, concerning the bread and wine, which (rightly) he maketh most essential, vve haue shevved before, that those ministers haue taken to themBefore, pa. 59 60. selues authoritie to dispense there vvith, and geue free li­bertie to minister the Communion not only in bread and vvine, but also in ale and rootes, or vvater & stock­fish: or any like nutriment, vvhen bread and vvine are not easely to be gotten. VVhereof it folovveth, that most arrogantly they alter the essence, & so peruert the vvhole ordinance and institution of Christ. Next, if what euer Christ commaunded to be done; and not only that, but also what euer he spake or did in that whole action, be essen­tial, and no iote can be omitted vvith out peruerting, the vvhole; then also the cōmunions of Zurick, of Geneua, of Svizzerland & Scotland, are al corruptions & depra­vationsActions of Christ. at hi [...] last supper. of Christs ordinance. For Christ in that vvhole action did many things, vvhich al these good bretherne omit: as that first of al, after the eating of the paschal lāb, which vvent immediatly before the institution of this holy sacrament, Christ rising from that supper, and ad­dressingIoan. 1 [...]. [...]. 12. him self to this, holy institution, laid aside his garments, and taking a towel, therewith girded himself. He put water in to a basen, he washed his disciples feete, and wi­ped Caluin in Ioā cap. 13. v. 1 [...]. Cyprian. s [...] de ablutione pedum. Ambros. de sa­crament. lib. 3. cap. 1. Bernard. d [...] cana Domini. Serm. 1. Io [...]n. 13. v. 13. 14. & [...]. them with the towel wherewith he was girded. That being finished towards al his Apostles, vnto this ere­monie (which serued not only for exāple of humilitie & charitie, as Caluin supposeth, but also for mysterie & signification of the great puritie vvhich is required in thē that come to receiue the blessed sacrament, as S. Cypri­an, S. Ambrose, & S. Bernard declare) our Sauiour ioy­ned divine learning & instruction. For hauing taken his garments, and being set dovvne at the table with them, he said [...] them: know yow what I haue done to yow? [Page 148] yow cal me maister and Lord; and yow say wel, for I am so. If then I your lord and maister haue washed your feete, yow also ought to wash one an other; feete. For I haue geuen yow as example that as I haue done to yow, so yow do also. Amen Amen I say to yow, a seruant is not greater then his lord, ne­ther is an Apostle greater then he that sent him. If yow know these things yow shal be blessed, if yow also do them. ThusTh [...] Scottish ministerie condemned by M B Christ did, thus Christ spake, & this Christ cōmaunded to be done. If then what so euer Christ commaunded to be done, what so euer he spake or did in that whole action be essen­tial, and must be done, so necessarily, that one iote thereof [...] can not be left, but ye peruert the whole action, it folovveth that the Scottish ministers, vvho of al this vvhich Christ spake and did, practise not so much as one iote, but leaue out euery iote, omit euery part and parcel more and lesse, peruert the whole action of Christ, deface his institution & so haue a communion not of Christs Institution be [...] of their ovvne inuention. Nether vvil it serue for theirObiection of defence, to lye with Caluin and rayle at the Catholiks for obseruing the like ceremonie once in the yere: ne­therCalv. in Ioan. ca. 13. v. 14. yet to say, that Christ hereby gaue an instruction, that we should humble our selues not once a yere, but euery howre, vvhich the Catholiks knevv both in spe­culationAnsvvered. & practise, before he or his gospel vvere engen­dred. For albeit true it is, that this action signifieth a bro­therly charitie, and mutual beneuolence and humilitie to be continued so long as we liue euer; yet this set­teth not Christians free from vsing the ceremonie ne­uer: no more then the bread and wine of the supper vvhich by these mens doctrine signifieth their perpetual nourishement vvhich they haue from Christs flesh and blud continually; quitteth and setteth them free from re­ceiuing their Supper (as is the Scottish order) once a [...] neth. And lest of al can M. B. thus argue, who accomp­teth al that Christ did, al that he spike in the whole action, [...] be so essential, that it must necessarily be done, as doubtles Caluin did not.

After our Sauiour had thus spoken & done, he s [...] [Page 149] dovvne againe vvith the tvvelue, al men and no vvo­men, so that in to this companie he admitted not the most pure and immaculate virgin, his dearest mother: and with these 12. kept the celebration of this sacra­ment at night, vvhich time also the Apostle specifieth:1. Cer. 11. [...] 23. which two obseruations of number and time, our English Ievvel seemeth to hold for matters ofIevvel Reply contra Hard. artic. 2. [...] iuis. 10. pag. 31 some weight. For of the first he writeth, that Sainct Basil reporteth an Ecclesiastical decree or Canon, that at the receiuing of the holy communion there ought to be 12. persons at the lest, and neuer vnder. Of the second, in the same place he saith, that it appeareth Ibi. Diuis. 11. pag. 31. by S. Austin, and certain old Canons, that in the primitiue church the Communion some times was ministred after supper: as though he would gladly haue it brought to such a time again. And in this, folovveth M. B. and his Scot­tish ministerie the example of Christ? Do they as he did? minister they their communion not in the morning, but at night; to twelue, and no more, nor lesse? al men and no women? I suppose not. Only I find in their cōmu­nion,The Scottish communion booke. special and precise order taken, that the minister si [...]t at the table, & that every man and woman in like wise take their place (to sitte) as occasion best serveth. This one cir­cumstance among so many, and this as litle needful as the lest of al other, the booke carefully observeth: but of the rest not one. Let vs then proceed in examining Christs institution, and conferring it with the Scottish supper, that so we may see how wel it observeth that which M. B. him self accounteth in it so necessary and essential.

3 ¶ But because I may perhaps misse in vrging Christs Institution, as by an erroneous iudgement (for that I am not of their spirite) supposing that to apperteyne to theM. Ievvel. institution which is nothing s [...]: and this our English Su­perintendent goeth as far wide, for that commonly by a froward and perverse iudgement he taketh together he careth not what, rather telling what other men say, then declaring what him self thinketh; and that more to [Page 150] trouble his adversarie, then to iustifie his owne cause (for nether did him self minister his communion at night (notwithstanding S. Austin and those certaine old Canons) nether had he present at his communion 12 persons at the lest, and never vnder (albeit S. Basil report an ecclesiastical The English communion booke. decree or Canon so requiring, except he lye, as in deed he doth) & our English communion booke approveth it for a very lavvful & sufficient communion where there be 4. or 3. yea somtime the minister vvith one alone sufficeth) to avoid al quarelling & partial dealing, I vvil take the parcels of Christs institution out of one, vvho see­methMuscul. loc. co [...]. cap de [...]ana pa. 32▪ most of others to agree vvith the Scottish religion & vvith M. B. very order & division, making this as it vvere a preface & entrance to his explication. For so much In Christs supper are to be marked. as the Lord [...] Institution consisteth not in words only, but in words & deeds, we must consider both the one & the other. For it was not done without great wisdome, that be instituted this Actions, & sacramēt nether by doing without words, nether by words with out doing: but so ioyned both together, that his disciples might VVords. see in his doing, & heare in his words, that whereby they might be instructed in this matter, & so kept from error afterwards.

Thus much in general. Come vve novv to the particu­lars, first concerning Christs action & doing, and afterChrists acti­ons. concerning his vvords. Concerning the action and doing of Christ (saith he) so much as perteyneth to the Institution of this sacrament; first, he tooke bread into his hands. 2. He gaue 1 2 3 4 thankes vnto his father. 3. He brake the bread. 4. He gaue the same to his disciples, which were with him at the Supper, 5. He likewise tooke into his hands the cup of wine. 6. As 5 6 before at the bread, so here at the cup he againe gaue thankes to his father. 7. He gaue also the cup to his disciples. In these 7 parcels is conteyned the doing of Christ, and external forme of this sacrament. These actions of Christ, especially some vvhich he counteth most important, he more at large declareth thus: That he tooke bread into his hands, gaue thankes, brake, and gaue it to his disciples, might have seemed to bene done as a thing of custom: but the tenor of the words which be addeth in way of exposition, admonished them [Page 151] sufficiently, that this doing of his was not to be accōpted among Hal [...]it ratio­nem er insti [...] tionem sacra­menti. things vsual and ordinarie, but that it conteyned the order and institution of a sacrament. Concerning the cup of vvine [...]us he vvriteth. I nothing doubt, but in those East parts of 5 Ibid pa. 32 [...]. the world, where the wines are must strong, it was an vniuer­sal custom to delay their wine with water: vvhich vniversal custom vvas also authorised by the lavv of God. For soHieron. qu [...] ­stion. Hebrai [...] in Paralip. lib. 1. S. Hierom affirmeth, and willeth to be observed, that the wine which was offered to God in sacrifice in the old law, was mingled with water. VVhereby that maner of mingling the vvine became so vniversal in al cases whether divine or humane, that as Musculus graunteth, the Hebrew [...] word which signifieth to mingle, is vsed also, for powring out, Proverb 9. 23. Esai. 5. And hereof I thinke it came to passe (saithOf mingling the [...]lice vvith vvater he) that the Bishops of the East, and after them the Italians, be­gan to mingle their wine with water, as in their vulgar vse, so also in the mystical. Al which he applieth to declare that it is most probable, Christ to haue done so likewise. Howbeit because it is not expressed in the gospel, he would not haue the church bound thereto. And yet this may farther be added, somwhat more strongly to con­firme Musculus iudgement, that in the special figuratiueExod. 24. v. 6. [...]. cup of the legal sacrifice foreshewing this of Christ, there was water mingled with the blud of the sacrifice (and therefore more then probable it is that Christ made cor­respondenceHeb. 9. v. 19. therevnto) as we find recorded by S. Paule: albeit water be not mentioned in the text of the law, in that cup of Moyses, as nether it is mentioned in the text of the gospel, in this cup of our Sauiour. Concerning6 the geving of thankes; this did Christ (saith Musculus) twi [...]e, first at the bread, then at the cup. VVhich thing albeit he did commonly, yet in this present case doutles he did it with singular zeale, according as S. Luke witnesseth ca. 22. VVith great desire haue I desired to eate this Pasch with yow before I suffer. That which Musculus mentioneth of thankes-geving to god, & omitteth al other blessing of the bread or vvine, vve must a litle supplie out of other men of as good credit and authoritie as Musculus. For that [Page 152] Christ not only gaue thankes to his father, but also bles­sed and sanctified the elements of bread and vvine, it is plaine by the storie of the gospel. For so signifieth theMatth. 26. 26. cap. 14. 19. Luc. 9. 16. Marc. 10. 16 [...]. Cor. 10. 16 vvord [...] vsed by S. Matthevv, and the same by the Evangelist S. Luke, and S. Paule is determined and referred directly to the bread and vvine. VVhich is so cleare and manis [...], that Beza expounding that vvord in S. Paule, The cup of blessing which we blesse, though in other places he avoid such blessing, as much as possi­blyBeza in 1. Corinth. 10. v. 16. he may, yet here he confesseth it. Puto [...] idem hic declarare atque in insinitis locis veteris testa­menti [...], id est [...], seu consecrare & sanctificate. I thinke (saith Beza) that here [...] Christ sancti­fied and bles­sed the bread. signifieth (as doth the like word in innumerable places of the old testiment) to sanctifie, or to consecrate, This S. Paule meaneth by that greeke word. VVhich thing besides those innumerable places of the old testament iustifying this inter­pretation, he approveth by many of the nevv, namely Matth. ca. 5. 44. ca. 25. 34. Luc. 9. 16. Matth. 26. 26. vvhere that vvord, blessing, is vsed in like construction & significa­tion, & importeth as much as sanctifiyng & consecrating, & is referred to the bread vvhich Christ tooke in his hāds, and vvhereof he made the Sacrament. And our EnglishIevv. cont. Ha [...]d. a [...]ti [...]. 1 diuis. 9. pa. 23 Ievvel expounding these vvords of Christ: Hoc facite do this, saith, that their sense and meaning is, Take ye bread, blesse it (and not only thanke God) breake it, and geue it in my remembrance. VVherevnto he addeth, This is not a ceremonial accident, but the very end, purpose and sub­stance of Christs institution. VVith Beza and M. Ievvel herein agreeth Iohn Caluin, and vvithal refelleth bothCal. in 1. Cor. ca. 10. v. 16. Erasmus and al other, vvho in this place expound blessing by thankes-geving; and to blesse, make nothing els, but to Blessing and geving thāks differ much. geue thankes. VVhich three so singular doctors, especi­ally armed with innumerable places of scripture both in the old testament & nevv, may suffice against Musculus & M. B. also. Against Musculus, for that he finding the [...] vvord to blesse & to geue thankes vsed by the Evangelists in some places to one effect, thereof concludeth [...]ondly [Page 153] and directly against the scripture in other places innumera­ble, Muscul. Com ment. in Mat. cap. 14. pag. 425. Et in locis communibus c [...]. de [...]ana pa. 321. that to blesse in this place of consecrating the sacra­ment is nothing els, but to geue thankes, to praise and glorifie god, & that Christ vsed no other blessing then geving thankes and that blessing he referred not to the bread, but to his father. Against M. B. for that albeit he confesse in word bles­sing to signifie sanctification and consecration of the elements and not only praysing of god, or geving him thankes: yet after his maner in the same place contradicting him self, he telleth vs, that to blesse and geue thankes haue al one Pa. 14 [...]. signification: and in a solemne marginal note adviseth his reader, that the word blessing and thankes-geving, are vsed indifferently, and ech one is expressed by the other. VVhich in this case, and as he vttereth it, is most false, and vn­possible to be true. For among the places quoted by Be­za to note one example; as here Christ blessed the bread,Luke 9. 16. so in S. Luke he blessed the fisnes, a [...]b thereby multiplied and increased them to feed thousands. And wil M. B. say that Christ there gaue thankes to the fishes, and here to the bread? that the words are indifferent, and one expresseth the other? But much more by argument he laboureth to disproue al blessing of the elements, vvhich in vvords he approveth. For thus he disputeth substantially fromPag. 144. M. [...]. agu­ment against [...] t [...] bread. [...] the verie definition of blessing. God is said to blesse when he geveth good things to his creatures. For gods blessing is ever effectual. Man is said to bless [...], when he craues blessing at the hands of god to any man: when he blesses in the name and at the commaund of god any person or people. In ether of which significations, we may not ascribe blessing to the bread or cup. For we vse nether to craue blessing to insensible ele­ments, nor vet to blesse them in the name of god: and god v­seth to geue good things to the sonnes of men, and not to insen­sible creatures. Thus he: to proue, that never god nor man blessed, that is, wrought any good effect, or prayed for any good effect to insensible creatures, and therefore ne­therVVicked and vnchristian. did Christ. By which argument the discret reader may see hovv far the Scottish ministerie is gone from al sense of Christianitie, and Christian Theologie. For [Page 154] they never vse to craue blessing to vnsensible creatures, nor yet God bless [...] al [...] [...]atu [...]es. to [...] lesse them in the name of god. But the Apostolike church from the beginning, by these examples of Christ, ever vsed so to blesse in the name of god, as in the Apostle1. T [...]t. 4. 4 & most auncient fathers every where appeareth. And God him self from the begining thus blessed insensible creatures, and not only the sonnes of men, but also theMarc 6. 41. [...] ca. [...]. 7. Genes. 1. 2 [...]. 2 [...]. [...]. 2. [...] [...]ut [...]o [...]. 2 [...] v. [...]. Psu. 64. 12. Genes. 3. 14. 17. & [...]. [...]. [...]9. Marc. 11. 21 sonnes of beasts (if so I may vse the vvord) [...]ovvles of the ayer, fishes of the sea, and al other living creatures, as vve see in the first chapiter of Genesis. which blessing of God brought some good to those creatures. And as on the contrarie, vvhen God cursed the serpent, vvhen he cursed the earth, vvhen Christ cursed the fruitles figuee, this curse vvas an impay [...]ng of the condition of the set­pent, of the earth, of the figtree: so vvhen God by him sel [...], or the ministerie of his servants blesseth his creaturesVVhat is bles­sing. this is a bettering of their condition. And albeit it end or be referred to the benefite of man, yet it is a true bles­sing and good vvrought also in the creatures. And this is principa [...]ly so in the [...]e sacraments of the nevv Testa­ment, vvhere both that of baptisme. and this of the Eu­charist, and al other, haue special blessing and sanctification bestovved dy Christ to the commoditie and benefite of his church. VVhich thing seeing M. B. vpon no other ground then his ovvne simple and sinful conceite, and authoritie of the Scottish practise, most ignorantly against al scripture denieth, I vvil take as sure & certain [...] Christ [...] a and sanctified [...] [...]. vz. that Christ not only gaue thankes to his father, but also blessed, sanctified, and consecrated the bread: because vve are taught so to beleeue both by the plain vvords of the Evangelists, by S. Paule, by consent of al fathers, o [...] al auncient I [...]u [...]gies or so [...]mes of Masse in al chur­ches of Christendome (vvhereof some example shal be geuen hereafter, & also by v [...]t of M. Ievvel, Caluin, & E [...] a vvho so effectually by innumerable places of, cripture p [...]oue it and refel Musculus, and consequently M. B. in th [...] point vv [...]o against al scripture wil haue blessing of these elements to be al one vvith geuing thanks to God. [Page 155] VVherefore according to this most sufficient authori­tie, as Musculus truly telleth vs, that Christ at tvvo se­ueral times, first ouer the bread, next ouer the cup, gaue thanks to God; so must vve also assure our selues, the scripture & these Protestans leading vs therevnto, that Christ at tvvo seueral times blessed, sanctified, and con­secrated those 2. seueral elements of bread and vvine, vvhich he tooke in his hands.

Concerning the breaking and deliverie of the bread,7 pag. [...]. Musculus vvords are: Christ brake it with his owne hands, & gaue it to his disciples. He gaue not the bread whole to Christs brea­king of bread vvhat it sig­nifieth. them which they afterwards should breake, but him self brake it. He gaue it not them to distribute, but him self did distri­bute it, & willed them to take and eate it. He deliuered with his owne hands this sacrament of grace, signifying withal that it was not possible for any man to haue participation of his grace, except himself gaue it by the vertue of his spirite. Of which point I warne the reader not without cause. Thus much (saith Musculus) concerning the external fact & doing of Chrisi, so far furth, as agreeth to the institutiō of the mysti­cal Ibi. pa. [...]. 8 Supper. After al vvhich, finally for declaration, that they might vnderstand vvhat he meant by the premis­ses, he addeth, This is my body, which is geuen and broken for Christs vvords. yow. Do this in commemoration of me. Again. This cup is the new Testament in my blud, which is shed for yow, and for ma­ny, to remission of sinnes. Do this so oft as ye shal drinke it, in commemoration of me. This is the summe of that which Christ did, & vvhich he spake about the sacra­ment, vvhich (as the same author vvitnesseth) Christ first of al did in the eyes of his disciples, both that they afterwards pag. [...]. should do the same them selues, and also deliuer the same order to his church.

4 ¶ And this being agreed vpon, according to the mani­fest storie of the Gospel, & exposition of the purest Protestants, that Christ thus did, as hath bene novv in par­ticular described, and thus spake: item, that thus he did & spake as things apperteyning to the Sacrament, and which he would not haue omitted by his Apostles, disciples, and after­come [...], [Page 156] to returne to M. B, vvho affirmeth al the action [...] and speeches which Christ did and vttered, to be so essential to the Supper: that if any one, yea any iote be omitted, the whole Supper is marred, and peruerted, let vs conserre these doings of Christ vvith the Scottish Supper ministred after their order, vvhich is this. Commonly once in a moneth, the mi­nisterT [...]me o [...]. vvhen the supper is to be ministred, first of al out of the pulpit reherseth briefly to the people a peece of the 11. chapiter of S. Paule touching the Institution of this sacrament. Afterwards he maketh some Sermon against ether the Pope and Catholike religion (vvhich is their common argument) or in praise of their owne, which is more seldom: or as seemeth good to the mini­ster. The Sermon or exhortation ended, the minister cometh The vvo [...]as of the commu­nion [...]o [...]ke. [...]. 22. [...]. [...]. 14. [...]. [...]. 22 b. [...]. [...]or. 11. c. downe from the pulpit, and sitteth at the table (now begin­neth the communion) euery man and woman likewise ta­king their place, as occasion best serueth. Then he taketh bread and geueth thanks ether in these words folowing, or like in ef­fect. The thankes-geuing set downe for a paterne for al ministers to folow, as in sevv vvords it rendereth thanks to God for his benefites of creation, sanctification and redemptiō by Christ (as is ordinarie in many good pray­ers) so it maketh no mention of the Supper or any thing vvhich Christ spake or did therein, saue that in one place they mention a table and remembrance of Christs death in these vvords: Although we be sinners, neuertheles at the com­maundemēt Matth. 16. [...] 2. Cor. 2. d. [...], 11, c. [...]. 10. Matth, 2 [...], b [...]. 22. b, [...] [...]or. 11. c. of Iesus Christ our lord, we present our selues to this his table, (which he hath left to be vsed in remembrance of his death vntil his coming again) to declare and witnesse before the world, that by him alone we haue receiued libertie and life &c. and that by him alone we are possessed in our spiritual kingdom to eate and drinke at his table, with whom we haue our conuersation presently in heauen. This is al that appro­cheth any thing nigh to the vvords and Institution of Christ. Immediatly after this thankes-geuing, the mini­st [...]r Matth. 26. [...]. Mar. [...] [...]. [...]. Luc. 22. c. [...]. Cor. 10. d. breaketh the bread, and deliuereth i [...] to the poeple, who di­stribute and diuide the same amonge them selues, according to our Sauiour Christ, commaundement. Likewise he geueth the [Page 157] [...]p. Here is the entier forme and essence of the Scottish communion. For that during the time of eating and drin­king, some place of the scripture concerning Christs death, is read, this is a sequele and fashion folowing after, and not included in the nature & substance of the communion vvhich al goeth before.

Let vs novv seuerally confer Christs supper vvith thisMany diff­rences [...] ▪ i [...] [...] Supper & the Scottish com­munion. 1 communion, and consider how many, & the same most substantial and essential points after their ovvne graunt vsed there, are wanting here. Christ first of al tooke bread in to his hands, and afterwards gaue thanks, and blessed, vvhich albeit it may seeme vsual and ordinarie; yet (saith Musculus) it is not so, and the very vvords of scripture shevve, that it apperteyned to the order and institution of a sacrament. Here the minister cleane contrariwise, inuer­ting the order of Christ, first geueth at large a thanks, & after taketh the bread, the vvhich vvithout any thanks,2 or any vvord at al, he deliuereth to the people. Seconda­rily, Christ made a special and seueral thankes-giuing, & blessing, and sanctification or consecration, first of the bread and next of the cup, and this also he did as a thing pertey­ning to the verie order and institution of his sacrament. Here is no such matter, but a confuse thankes-geuing vvith­out relation to ether, and vvhich conteyneth a blessing, sanctification, or consecration of nether. Christ did not only3 breake the bread once, and afterwards bid them breake and distribute it amonge them selues, but him selfe brake, and di­stributed and deliuered it to them ech one with his owne hand: signifying thereby, that it was not possible for them to haue any participation of grace except he gaue it them by the vertue of his spirite. Of vvhich point Musculus geueth the reader a special warning and prouiso. Here the minister loth be­like to take so much paynes, leaueth that office to the people to distribute and diuide the bread amonge them selues (as though al grace came to them, from them selues vvithout Christ and his spirite, of vvhom they had no need) and vvithal he maketh a grosse lye vpon Christ (which may stand for a fourth difference betvvene4 [Page 158] their Communion and Christs Supper) that Christ com­maunded them so to do. VVhereas in the quotations, with which they most foolishly paint their margent, there is no such thing, but the cleane contrarie, as before out of the Gospel, and the very places which they quote, by Musculus hath beneshevved. Christ mingled the5 cup vvhich he consecrated: vvhich thing albeit Muscu­lus directly affirmeth not, yet he supposeth it most like­ly and probable, yea he nothing doubteth of it, being the vniuersal custome of the country. VVherevnto if he vvould adde, that the text of the Euangelists is indifferent, asMatth. 26. 27. Marc. 14. 23 Luc. 22. 20. 2. Cor. 11. 25 expressing nether cleane wine, nor wine mingled with vvater, but only the cup or chalice, in every place vvhich vndoubtedly speaketh of the Sacrament (for the place of S. Matthevv, vvhom S. Marke foloweth, vvhere is men­tionedMatth. 26. 29. Marc. 14. 25 the fruite of the vine, is doubtful, and by auncient fathers expounded diuers vvaies: albeit being exactly cō ­ferred vvith S. Luke, and the Ievves maner of eating their Paschal lamb, it seemeth most probably to apper­teyneLuke 22. 1 [...]. Before, cap. 3. [...]um. 7. not to the cup of Christs Supper, but to the cup of that Paschal lamb: & being applied to the supper of Christ, though it include the one, it excludeth not the other) & then lay vnto the Gospel being indifferent, the general maner of the country, of the lavv, of the Iewish Synagoge, of the sacrifices, especially of that singularBefore. pa. 5. sacrifice which most expressely foreshevved this, al making for the mixtion of vvater vvith it, & the vni­versal consent of the Christian church, and al antiquitieChrists chalice [...]d in it vva­ter & vvine. besides; he should not deny, but Christ [...]o tempered the chalice vvhereof he made the sacrament. So testifieth S. Iames the Apostle (vvho vvas present) in his Liturgie: Likewise after supper Christ tooke the chalice, & mingling it Liturg, Iacob. Clement Con­stituti [...]. Apo­stolic. lib. [...]. cap. 17. Philip. 4. 3. [...]. lib. 4. ca. 57. & lib. 5. cap. 1. with wine and water, geuing thankes, sanctifying and blessing it, gaue it to vs his disciples &c. So writeth the most aun­cict Christian doctor S. Clemēt a man of the Apostoli­cal age, mentioned & commended by S. Paule. S. Ire­neus nameth it temperamentum calicis, & calicem mistum the chalice mingled or tempered. S. Cyprian a number of [Page 159] times epaeteth that Christ so deliuered, that Christ offered Cyprian lib. a epist. 3. his chalice mingled with wine & water. So vvitnesseth S. Basile in his Liturgie. And finally to omit al other (becauseBasil, in Lit▪ gia. it is a thing vvel knovven, that the vvhole primitiue church consenteth herein) so vvitnesseth the 6. CouncelAnno domi [...] 6 [...]0. Conciliā Con­stantinop. ca. 32. of Constantinople, and proveth it by great authoritie▪ The vvords are. The vse of mingling water and wine in the chalice, in al churches is kept, as delivered from god him self. For S. Iames the brother of Christ and first bishop of Ierusalem, likewise S. Basil that most glorious archbisshop of Caesarea, having put in writing this mystical sacrifice, de­clare that the holy chalice should haue in it water & wine. And the fathers of the Councel of Carthage (in vvhich Coun­cel vvas S. Austin) plainly and precisely decree, that in the Concil. Corth [...] g [...]. 3. ca. 24. Con [...]. Afri­can. ca. 4. sacrament of Christs body and blud, nothing be offered more, then Christ him self delivered, that is to say, bread, and wine mingled with water. Out of al vvhich, the fathers of this Councel of Constantinople conclude: If therefore any bishop or priest folow not this order delivered by the Apo­stles, but offer the immaculate sacrifice, not mingling water with wine (in the chalice) let him be deposed from his office. This general, or rather vniversal consent & custom of al Christendome, coming thus directly from the Apostles, might suffise to overpeise for our side, especially the vvord of the Gospel being indifferent, or rather (cōpared vvith the old lavv) more bending to the same side. But because I vvil charge M. B. and his felovv-ministers no farther then they charge them selues; and they plainly confesse not Christs chalice to haue bene tempered vvith vvater; or at lest thinke not thē selues bound to fo­lovv Christs example herein, because it is not euident­ly specified in the Gospel: nether vvil I vrge them far­ther vvith breach of Christs ordinance in this behalfe. But the last, and the same most pregnant, & principal of6 al, that vvhich geueth light to al the precedent actionsChrists vvords cleane omit­ted in the Sco­ttish Supper. of Christ, the vvords vvhich Christ adioyned to declare and expresse the meaning of the [...]est; the vvords vvhich (as Musculus truly auoucheth) Christ by his diuine wisedome [Page 160] ioyned to his doing, and so bound the one with the other, that his disciples might see in his doing, and heare in his speaking that whereby they might be instructed in this sacrament, and thereby al occasion cut of from mans rasbnes to inuent any new thing, or corrupt any part of this sacramēt: these vvords I say, so vvisely disposed, so necessarily ordeyned, so sig­nificantly declaring our sauiours meaning and intentiō: these vvords so diuine, so mystical, and effectual, vvhere are they? Hovv chaunceth it, that they appeare no vvhere? Are Christs vvords not vvorth the rehersing: Or cha­lenge yovv to your selues a souerain vvisdome aboue the eternal vvisdome of God? If not, vvhy disioyne yow most sacrilegiously, that vvhich he conioyned? VVhy separate yovv and pul a sunder that vvhich Christ bound and coupled together? After these precedent signes and ac­tions, vvhy here vve not, This is my body geven and bro­ken for yow: This cup is my blud of the new testament, which is shed for yow to remission of sinnes? VVhy is this inexplica­ble benefite omitted, vvhich vvas principally intended, & by al the Evangelists so specially remēbred? If you list not to reherse them vvith the opinion of Catholikes or Papists (as yovv cal true Christians) as though there vvere some force, vertue, effect and operation in them, vvhich vvas the faith of al the auncient and primitiue church, as hath bene shevved: yet at lest reherse them historicallyBefore pa. 49, 50. 51. The English communion. by vvay of narration (as is the guise of the English co­munion) for that in the storie of the gospel so they stand, and there ought to haue their place. M. B. vvil perhaps reply; O Sir, vve omit them not. For in the beginning,Obiection. before our Sermon, the minister reherseth such vvords out of S. Paule. But vvhat maketh that to your Com­munion?Ansvvers. vvhat maketh the ministers talking out of the pulpit before the Sermon, to his communion vvhich he ministreth sitting at the table, long after the Sermon is ended?Sacrilegious corruption. VVhat if the minister before he came to the church read the vvhole chapiter in his ovvne hovvse? vvhat if over night? Christs order is that they should be vsed & ioyned vvith those other doings and actions in the ad­ministration [Page 161] of his supper. Yow thrust them away from that place. Christ tooke bread, gaue thanks, blessed, diuided, distributed to his disciples; and then telling them what it was, vsed those words. Yow first take bread, and then diuide it, as perhaps yow do at your owne domestical table: but for ought els that should se­parate Christs table from your prophane table, Christs spiritual supper, from your fleshly and belly supper, yow do nothing at al in such order as Christ required, and in such order as is requisite to make a sacrament, to make Christs table, to make a spiritual Supper.

If the Minister at eight of the clocke say to the child which is to be baptised: I baptise thee in the name of the father, the sonne, and the holy ghost: or according to Zuinglius guise, I baptise thee in the name of the lord: and after hauing told a tale of 2. or 3, howres long, at ten of the clocke sprinkle a litle vvater on the child; wil any Christian cal this baptisme? No, it is a mere prophana­tion of baptisme, and contempt of Christ and his ordi­nance. `The like is to be deemed of this your most arro­gant & damnable tearing & renting in sunder of Christs diuine mysterie; or rather cleane remouing and taking quit away of that which Christ appointed for the chief and principal: I say cleane remouing away, because that forerunning talke out of the pulpit, being separated frō the communion by so long tract of time and interpo­sing of a Sermon, can be no more accompted any parcel of the communion, then the words of baptisme vttered at eight of the clocke, are to be esteemed a part of bap­tising or sprinkling of the vvater, which ensueth 2. how­res after. VVherefore, of this example and maner of communion,Caluinists of­fended vvith Christs vvords I wish the godly & Christian reader to consi­der, how iust occasion the Caluinists geue to their bre­therne the Lutherans, to write of them, that they hate the Before p. [...]. [...]. [...]ords of Christs institution, that they can not abide nether [...]o set, nor to heare them, & therefore administer their sup­per vvithout them, that not without good reason Luther wrote of them, that when they are enforced to talke of [Page 162] this matter, and examine the words of Christ, theyLuther Tom. 7 defensio verso [...]um cana, sol. [...]3. ad [...] racite ac lenit [...]r gress [...] figunt, [...]si super [...]vi [...] am­bula [...]ent. ac si diabolus [...]ll [...] a [...]rgo in [...]ar [...]t. make such a do, before they can be brought vnto it, they vse such a number of preambles, such vaunts and bragger; they speake so many things from the matter, and so litle to the purpose as is vncredible. And vvhen at length they come to the point it self, then lo, they treade so nicely and gingerly, as though they walked vpon eggs and feared they breaking of them, and a man can scarce turne his hand, but away they flie with such extreme hast, as though the deuil were at their heeles, and they feared lest they should stumble & breake their necke at euery sillable which Christ pronoun­ced. A very liuely image and representation of this, may a man see in the Scottish communion booke: where, in the beginning of their Communion, in the margent, very curiously they note Matth. 26. Marc. 14. Luc. 22. 1. Cor. 11. In the end, they again daube the margent vvith printing the same quotations of Matthew, Marke, Luke,The Scottish Supper is no sacrament of Christ, by M. [...]. graunt. Paule; as they do also a thirdtime in their formal Thankes­geuing. But if ye enter in to the text, & looke for Christs words, erlier as they are vttered by S. Matthew, or S. Marke, or S. Luke, or S. Paule; ye find no part o [...] peece of them; ve finde no body of Christ geuen or broken: ye find no blud shed in remission of synnes: ye find no blud of the new testament: ve find nothing but bread from the bakers shop, and wine from the vintners seller. For if the missing of any ceremonie, any thing or iote that Christ did suffice to take from it al nature of a sacramēt,pa. [...]. & leaue it common and vulgar bread, as M. B. peremptori­ly affirmeth: whereas here are wanting so many mat­ters practised by Christ, so many points, & they ech one essential according to his owne confession; yea vvhereas the very principal of Christs ordinance and institution is left out among so many other things vvhich Christ did which Christ spake, & which Christ required to be sp [...]k [...] & done; how can it be denyed, but this Scottish commu­nion, according to the sentence set downe by M. B. himpa. 9. 10. self, and most cleare reason, and inevitable sequele drawen thence, is a manifest corrupting & peruerting of [Page 163] Christs holy Supper: is mereprophane, wicked, & Ana­baptistical, many degrees worse then the Iewish pas­chal supper, or any Christian & good mans dinner or breakefast (as Luther also truly vvriteth) in which, breadBefore pa. [...] is taken as wel as in their communion; god honoredAny vulgar dinner as good as the scottis [...] Supper. and Christ remembred, and thankes geuen to him for his inestimable benefites, as wel as in their cōmunion: Christ beleeued, that is to say, eaten by faith, as wel as in their Communion; bread and drinke blessed and sancti­fied by the word of god, prayer, and thankes-geuing better then in their communion; as much loue and charitie1. Timoth. [...] 4. 5. found amongest honest neighbours, as is among their communicāts: and finally what so euer is good and reli­gious in their communion (if any such thing be there) is found as truly and plentifully in such a dinner, as in that their Supper. VVhereas their Supper is besides desiled and polluted with schisme and heresier vvith deuelish contempt of Christs church, of omitting, altering, mangling and peruerting Christs owne doing, of corrupting his holy sacrament: of which prophane and sacrilegious wickednes no peece is found in such a breakfast or dinner.

Of Christs body truly ioyned and deliuered vvith the Sacrament.
CHAP. 6.

The Argument.

1 M. B. declaration, why the sacrament is called asigne, vz. for that there is truly ioyned to it, & it exhibiteth to the faith­ful communicants the thing signified; that is, the very sub­stance of Christs body and blud. Al which he vttereth so plainly, in so significant termes, and with such comparisons, that he seemeth to be a very Catholike, or at lest a Luthe­ran in that point.

[Page 164] 2 Especially for that he requireth true and real ioyning of Christs body to ours by the sacrament, that so our bodyes may be made partakers of life immortal and resurrection, which is the doctrine of the auncient fathers, and most strongly confirmeth the real presence.

THat which the Scottish communion booke in the last chapiter, by refusing & abandoning Christs order, & consequētly bringing their Supper to mere bakers bread, aud tauerners wine, hath mar [...]ed; that in this next place M. B. vvith very honorable words goeth about to mend and repaire a­gain. For thus he declareth why their bread and vvine are called signes. The reason vvhy I cal them signes (saithpag. 10. he) is this: I cal them not signes because they signifie or repre­sent Hovv the sa­crament is a signe. only the body and blud of Christ. But I cal them signes, be­cause they haue the body and blud of Christ conioyned with them: yea truly is the body of Christ conioyned with th [...] Christs body conioyned vvith the sa­crament. bread, and the blud of Christ conioyned with that wine &c. Again. In respect of this exhibition chiefly, that they are in­struments to deliuer and exhibite the thing that they signifie, and not in respect only of their representation, they are called signes. This is very good & sound doctrine. For in deed such grace & vertue haue sacraments of the nevv Testa­mēt (namely and especially these two principal, baptisme & the Supper, vvhich as yet the Protestants accept for sacramēts) that they are signes exhibiting & conser [...]ing, and haue conioyned with them the thing vvhich they signifie, as is the general doctrine of al Catholike w [...] ­ters; yet so (which also M. B. very wisely marketh) thatpa. 1 [...]. we always put a distinctiō betwene the principal efficient deliuerer, which is God; and the instrumental efficient, which are the sacraments: which not of them selues, but by God, are made p tent instruments to deliuer that same thing which they signifie.

[Page 165]Al which being true, M. B. proceedeth very vvel against such Zuinglians & Calvinists, as make the sacramēt only pa. 1 [...]. a figure representing or signifying a thing absent. For if that were so, then any picture or dead image should be a sacrament. For there is no picture, as the picture of the king, but at the Christs body deliuered in the sacrament sight thereof, the king wil come to youre mynd. So if the sacrament did no further, al pictures should be sacraments. But the Lord hath appointed the sacraments, as hands to deli­ver & exhibite the thing signified: and for this deliverie & exhibition chiefly they are called▪ signes. This doctrine I much commend in M. B. And would to god he could continue in it, especially if as he very directly, playnely, and Catholikely describeth the nature of these sacramen­tal signes; so he can geue vs as true and sincere a descripti­on of the things signified vvhich by these signes areBeza epist. Theolog. 65. Before pa. 75 76. delivered. And that also he performeth very vvel. For against Caluin and some Calvinists, that vvil haue the thing signified and received, to be a vertue and grace flowing from the flesh of Christ, and not Christs true real substance, he setteth dovvne in plain and sincere ma­ner, that the things signified & received by the bread &pa. 13. the same is repeated serm 2. pa. 65. 66. wyne are not the benefits of Christ, or the vertue that floweth out of Christ only, but the very substance of Christ him self: the substance with the vertues, giftes & graces that flow from the substance: whole Christ god & man without separation of his natures, are the things signified. For it is not possible pa. 14. that I be partaker of the iuyce, which floweth out of any sub­stance, except I be partaker of the substance it self. It is not possible that my stomak can be refreshed with that meate, the substance whereof commeth not to my mouth. So it is imposs­ble, that I can get the iuyce & vertue, that flowes from Christ Christs flesh truly deliue­red in the sa­crament. except I first get the substance, that is Christ him self. And is it true then, that with the sacramental signes is truly ioyned (not only in figure) vvhole Christ god and man? yea his very substance? Is this the special reason, why the pa. 11. sacrament is called a signe, because it exhibites and deliuers the thing that it signifies to the sowle and hart, so s [...]ore as the signe is delivered to the mouth? To vvhat end should thisObiections. [Page 166] be? and what need is there of such miraculous con [...]une­tion? [...] vvhereas othervvise if Christs body be as far distāt from our bodies, as is heauen from earth, vve seeing the bread broken, and vvine povvred out, may remember Christs body and blud, and so by faith eate him? Again,2 to vse Zuinglius common argument, vvhich aftervvardsS [...] after cap. [...]9. M. B. him self vrgeth to the same purpose: vvhereas the sovvle is a spirite, and Christs flesh and blud things cor­poral, hovv can these corporal things vvorke any bene­fite to that vvhich is altogether spiritual? If they do not, vvhy then are they conioyned vvith the signes, by vvhich coiunction there cometh no good at al? To the first M. B. ansvvereth, and yeldeth great reason hereof: To the Ansvvere of M. B. to the first. pa. 15. end (saith he) that this sacrament may nourish thee to life everlasting, thou must get in it thy whole Sauiour, whole Christ god & man, with his whole graces and benefites, with­out separation of his substance from his graces, or one nature from the other. Touching the second obiection; thoughTo the second. pa. [...]6. (saith he) Christs body, flesh and blud be in it self true flesh and true substance, as it was in the womb of the virgin, yet in the supper it is called spiritual, a spiritual thing, spiritual pa. [...]7. foode, in respect of the spiritual end, where vnto it serues to my body and sowle: because the flesh and blud of Christ serues to nurish me not to a temporal but to a spiritual and heavenly life, and to a heavenly, celestial, and spiritual end. In respect of this end, the flesh of Christ, and Christ in respect of his flesh is called the spiritual thing in the sacrament: and also for that the flesh of Christ which is geven in the sacrament, is re­ce [...]ed pa. [...]8. by a spiritual and secrete maner, which is not seene to the eies of men.

2 ¶ Here I haue to desyre the Christian reader, that he marke vvel and carye avvay these good instructions inCat [...]ike veri [...]ies taught by M. B. this place geven him by M. B. First, that in the sacra­ment, the signe hath the thing signified, truly conioyned vvith it, so that the one is not present in Edinburgh, the1 other absent in London; much lesse the one present inChrist present in the sacra­ment. Edinburgh, the other as far absent & distant, as the high­est heauen is from Edinburgh; but the thing signified is [Page 167] truly conioyned with the signe. The next is, that the 2 thing signified is not Christs divinitie, not the merits ofin substāce of his flesh. his death and passion, but his very flesh and blud, the true & natural substance thereof: and therefore the true & natural substance of Christs body & blud being the thing signified, is also truly conioyned with the signe and therefore present where the signe is, and exhibited and delivered by the signe and vvith the signe: vvhich is called a signe especially for this reason, because it exhibits & delivers the thing which it signifies. Thirdly, that this coniunction of 3 pa. [...]5. Christs presence in the sacrament is vvonderful. Christ with the sacrament for our vse, is hard to conceiue, because it is a high and divine misterie, it is a mystical, se­crete, diuine and spiritual coniunction, as the coniunction be­twixt vs and Christ is ful of mysterie, which is not possible to tel and expresse by c [...]ular demonstration. But who ever would pa. 26. vnderstand that coniunction, his mynd must be enlightened with an heavenly eye to see this mystical and secrete coniuncti­on, that is betwixt the sonne of God and vs in the sacrament. And except ye haue this heavenly illumination, ye can never vnderstand nether your owne coniunction with Christ, nor yet that coniunction betwixt the signe and the thing signified in the sacrament. Fourthly, albeit both the coniunction4 betwixt the signe, and the thing signified in the sacrament be mystical and spiritual, as likewise the very body and flesh of Christ, vvhich is exhibited and ministred to vs in the sa­crament and vvith the sacrament, is called spiritual, bothSpiritual and mystical. because of the spiritual life and spiritual end of life everla­sting and immortalitie, where vnto it nourisheth our body and sowle, as also because it is received by a secret and spi­ritual maner not apparant to the eye of man: yet thereforeyet true. we must not deny, nor doubt, but that the true flesh and blud, the true substance of Christ god and man is there geven vs in the sacrament. Fiftly, the reason why it is thus geuen5 [...]s in the sacrament, vz. to nourish vs both in sowle & body, not to a temporal life, but to a spiritual and heavenly life, to nourish I say body and sowle to a heauenly, celestial and spi­ritual Ioan. [...]. end, that is to life eternal, to eternal ioy and resur­ [...]ection, as Christ him self declareth, this is a w [...]ightie [Page 168] motiue besides al the premisses, to establish a true, real &Real presence. corporal presence of Christ in the sacrament, which al­so M. B. very wel declareth thus. VVhat availes it to see pa. 18. my health in a box standing in the Apothecaries booth? what can it work towards me, if it be not applied? So it is not enough to see Christ (in heaven by faith) but he must be geven vs, o [...] [...]e [...]m. 2. pa. [...]5. els he can not work health and salvation in vs &c. VVhich similitude ioyned to two other going before in this ser­mon, and formally repeated again in the next, haue this plaine and direct meaning, if vve regard the plain direct vvords, and stand to them. As it is not possible that my pa. 14. stomake should be refreshed with that meate, the substace where The real pre­sence expres­ly taught by M. B. of I receiue not into my mouth; nether possibly can my drouth be slaked with drinke, which never cometh within my body: ‘nether can the medicine in the Apothecaries shoppe do me any good, or helpe my disease, if I regard it only standing in the shoppe, and applie it not vnto me: in like maner, if vve vvil haue benefite by Christs flesh & blud, if we vvil cure our spiritual diseases, purific our sovvle, comfort both body and sovvle, and make them capable of resurrection and immortal life,’ vve must not thinke it sufficient to regard him by faith in heauen, ha­ving besides, meanes to receiue him really in earth. But seing, for our good and to vvorke vs such benefites, he hath truly conioyned his body vvith the holy sacrament, & made that a potent instrument to deliuer and exhibite his di­vine body vnto vs, as the Apothecaries box doth deliuer and exhibite vs the composition or medicine; vve must truly and really receiue the one, as vve do the other, if vve looke for helpe to our body and sovvle to come by the one, as vve hope to recover helth of body by the other. Othervvise looke how vnpossible it is vnto thee to be fed with that f [...]od, that neuer comes into thy mouth; or to reco­uer pa. 67. helth of that dr [...]ge, which was neuer applied, nor came ne­ver out of the Apothecaries booth; it is as vnpossible for thee to get thy helth, of the body of Christ, except thow first eate his body, and drinke his blud. Thus M. B. And to this very end & purpose did the most auncient fathers applie these [Page 169] and the like similitudes, shevving most excellently that as in humanitie many good thing; vvere vvrought for the body by the sovvle, and many thinges for the sowle by the body: so in divinitie many good vertues & gra­ces of God proceede from the sowle to the sanctificatiō and glorification of the body, as faith, hope, charitie, patience &c. many also, as consession of Christs name,Rom. 10 10. suffering of afflictions, almes geving, fasting, praying, baptisme, confirmation &c. vvere wrought by the bodyChrists body ro ally receiued causeth resur­rection to our bodies. to the beautifying and more sanctification of the sowle. Among vvhich, the receiving of Christs diuine body in the sacrament, was one, vvhereby the body fust, and consequently the sowle is indued with grace of resurre­ction of life eternal. So writeth that most auncient mar­tyrIreneus lib. [...] ca. 2. S. Ireneus. As a grain of corne falling in to the earth and dying, ryseth in his tyme by the power and spirit of God: so our bodyes nourished by the Eucharist, which is the body & blud of Christ; though they be buried in the earth and resolued into dust, yet shal rise in their time, the word of god (that is Christ) geving them resurrection to the glory of god the father. Idem lib. 4. ca. 34. Again: with what face say the heretikes that our flesh perisheth (neuer to rise again) quae a corpore et sanguine Domini alitur: which is nourished to eternal life by the body & blud of Christ? VVhich is the argument also of Tertullian in his bookeTertul. lib. do resurrection [...] carnis. Gregor. Nysse nus oratio. Ca te [...]he [...]. cap. 36 37. Vide Euthy­mium in pamplia. part [...] 2. tit. 21. de resurrectione carnis. Gregotius Nyssenus brother to S. Basil the great, disputeth altogether in like so [...]me. As a litle leauen (saith he) maketh the whole masse of dow like to it, even so the immortal body of Christ entring into our body, altereth & chaungeth it. And as a poison mingled with that which is wholesom, marreth and corrupteth it: so the immortal body of Christ, maketh that where in to it is received, like to an immortal nature. And a litle after in the same place. The body of Christ is ioyned to the bodies of the faithful, to the Cyril. in Ioan lib. 4. ca. 15. 22. 23. Vide eundem lib. 10. [...] lo­an. ca. 13. & lib. 11. ca. 2 [...] end that by such a contunction with an immortal body, man al­so maybe made partaker of immortalitie. The very like comparison vseth S. Cyril archbisshop of Alexandria. A [...] asparkle of her put in straw or hey, seueth al on fier; so Christ IESVS the word of God (by meanes of the Eucharist) [Page 170] ioyned to our corruptible nature, causeth it wholy to rise immor­tal. Much to like purpose writeth S. Chrysostom, allu­ding yet rather to M. B. similitude of the Apothecaries shop and receit. Let vs al that are sicke (saith he) go for re­medie Chrysost. in Matth. ho­mil. [...]1. to Christ with great faith. For if they which only tou­ched the hem of his garment, were forthwith healed; how much more shal we be strengthned, if we receiue him wholy in to vs? And to be brief, nothing is more vsual in the auncient fathers, then to argue and proue the resurrection of the body to life eternal by this reason, for that we receiue Christs immortal and glorious body in the blessed Sa­crament. For this cause the auncient and general Coun­celBefore, pa. 22 Athanas. in tractat. super illa verba. Q [...] unque dixent verbū contra &c. Optat. lib. 6. contra Ta [...]m. Hilar. lib. [...]. de Trinitate. Ioan. 6. of Nice calleth the sacrament a pledge or symbole of our resurrection: S. Athanasius, a defence and preservatiue to the resurrection of eternal life: S. Optatus, a pledge of eternal life and hope of resurrection. The like whereof is found in many other fathers, namely S. Hilarius. Al vvhich reasons, speeches and comparisons, are grounded vpon that sentence of our Sauiour: He that eateth my flesh and drinketh my blud, hath life eternal, and I wil raise him vp in the last day. VVhich place the fathers interprete of re­ceiving Christ in the blessed Sacrament. Namely (to allege one in steed of many) S. Cyril writeth, that not only our sowles were to be elevated by the holy ghost to life ever­lasting; Cyril. in Ioan. lib. 4. ca. 14. but also this rude gr [...]sse terrestrial body of ours is to be reduced to immortalitie, by eating the agreeable food of Christs body. And when Christ saith, I wil raise him vp, he mea­neth, Corpus meum quod comedetur, my body which shal be eaten (in the Sacrament) shal raise him Al which say­ings of Christ and those blessed Martyrs and byshops,An obiection the reader must not so interpret (as our adversaries cavil most peevishly) as though we or they taught, that no man could be saved, or rise to life everlasting, but such as receiued Christ in the sacrament. For nether they [...]svvered. nor we doubt, but the Pa [...]s and good men in the old testament, as like wise children & diuers others in the new shal be saved, who yet never came to the actual participation of this diuine mysterie. But as our [Page 171] Sauiour and al the church maketh marryrdom a sove­raine and principal meane to attaine eternal life, not ex­cluding for al that other good vertues, as preaching, praying, fasting, almes geving &c. and on the contrary, by like assured ground of Christ and al scripture, here­sie and infidelitie is the high and brode way to hel, albe­it vitious life, covetousnes, vsury, rayling, and lying, and such other qualities let men thither fast inough: in like maner this communication of Christs immortal and glorious body in the sacrament, is a special grace and sin­gular prerogatiue in the nevv testament, whereby our bodies & sovvles are set in possession of life eternal, al­though gods infinite goodnes hath provided vs other meanes besides. VVhich singular and excellent grace whereas vve see attributed not to the eating of the Pas­chal lamb, nor to Manna, not to the Iewes bread, not to reading the scripture, not to preaching, not to belee­vingChrists pre­sence in the sacrament. that Christ dyed and rose again for our iustificati­on (in al vvhich yet we being faithful men eate the flesh of Christ spiritually and also drinke his blud) but only to the eating of this dreadful mysterie; hereof it folow­ethsingular. invincibly that both Christ in thus speaking, & the church in thus beleeving, & the auncient fathers, mar­tyrs, bysshops, and Councels in thus expounding; vnder­stood Christs body to be truly, really, and in deed recei­yed in this Sacrament; far othervvise then by only faith, by vvhich he vvas eaten in the old figures & cere­monies of the lavv, as vvel as in the nevv testament, or any sacrament here­of according to the Protestāts opinion.

Of Christs body no vvays ioyned, nor deliuered vvith the sacramēt.
CHAP. 7.

The Argument.

1 M. B. hereticalls in words magnifieth the sacrament, whereas in truth he most abaseth it▪ making Christs body to be ioyned therewith as s [...]enderly as with any creature in the world; more slenderly then it is ioyned with a word spoken.

2 Christ is more [...]ighly ioyned to a picture or image, then to the [...] or Scottish sacrament.

3 Two properties appointed by M. B. to their signe; the first, that it re [...]embleth Christ, which it doth no more then any other creature.

4 The [...] ▪ that with the bread Christs body is ioyntly offered to the communicants, in such sort at the minister offereth bread. This is confuted, first, as wicked and prophane.

5 It is further confuted by order of the Scottish Communion b [...]ke, by the doctrine of the Protestant writers, and al [...]nists..

6 Christ is no otherwise ioyned to the Geneua Supper, or eaten therein, then in any vulgar meate, or in beholding any crea­ture [...]der heauen.

7 By the Ca [...]u nists owne doctrine, and M. B. also, Christ is not as al receiued in their Supper.

THat M. B. were of the self same iudge­ment with those auncient fathers tou­ching Christs real presence in the sa­cramēt, I should gather out of these his words novv r [...]h [...]arsed, and very [...]p. 6. num. 1 plainly do they import so much: & his speaches, comparisons and similitudes vvaighed in them [Page 173] selves implie & conclude the same: nether could a man make any doubt thereof, were it not that he being an heretike, the nature of heresie maketh vs suspect that he speaketh not plainly, roundly, & sincerely, in simple faith as did those old good fathers. And our Sauiour teachethThe cr [...]t of heretikes. that the maner of heretikes is to cloth them selues, with sheepes clothing, to pretēd simplicitie, to speake Catholikely, to couer and colour their impietie with the phrase, words, & speech of the church, of Catholikes & Catho­likeMatt. 7. 15. pastors: whereas inwardly they are rauening wolues, they meane dānably, they meane as heretikes & Apostataes, & by such pleasant & sweet speeches and benedictions intēdRom. 16. 18. nothing els but to seduce the harts of innocents, and simple plain meaning Christians: and as S. Peter teacheth, they being lying masters, first vvorke their owne destruction, 2. Pet. 2. 1. [...]. after by seyned & counterfeit words make marchandize of other men, seeking to draw them also to like damnati­on: whereof before, I haue shewed very euident exam­ple in Caluin a chief father of this heresie, and here M. B. ensueth his steppes as like him, as one Protestant mayBefore pa. 69 71. 72. 73. be like an other. For hauing by thus many arguments persuaded his auditorie, that he had a maruelous high & reuerend opinion of the Sacrament; immediately asEsai. 19. 14. 3. Reg. [...]. 22. 1. Timot. 4. [...] being possessed with that spirit of giddines, which gui­deth al men of his stamp, he geueth furth as many ar­guments to the contrary. The first, which is the around & foundation of the rest, is this. Ye may perceiue [...] pa. 23. 24. by your owne eyes, that the signe and the thing signified are not locally conioyned: that is▪ they are not both in one place. Ye may perceiue also by your outward senses, that the holy of Christ and the signes are not conioyned corporally▪ Their bodies touch not one the other. Ye may perceiue also they are not visibly conioyned. Al this hitherto if a Iew or Pagan be present at the supper, he seeth as wel as the minister, and therefore thus far furth their faith is much alike. But this is a negatiue and priuatiue disioyning & separa­tion of the signe and thing signified: let vs heare of their vnion & coniunction. VVe can craue no other coniunction [Page 174] then may stand and agree with the nature of a sacrament, [...] pa. [...] therefore here is no other then a sacramental coniunction. I graunt: nether doth any Catholike require any other. But what meane yow by a sacramental coniunction? any thing els besides a tropical, figuratiue, or significatiue representation? speake plainly, that the reader may know where to fynd yow; what yovv beleeue, & vvhat yovv vvould haue him to take vnto. The con­iunction (saith he) betwixt Christs body & the sacrament is a pa. 2 [...]. 27. relatiue cōiunction. Looke what cōiunction is betwixt the word which ye heare, and the thing signified which comes to your mind, the like coniunction is bewixt the signe which yow see, Hovv Christs body is ioyned to the sacra­ment. and the thing signified in the sacrament. Ye heare not the word so soone spoken, but incontinent the thing signified comes to your mynd. Speake I of things past, to come, or neuer so far absent, I can not so soone speake of them in this language, but the things signified comes in your mind: no doubt, because pa. 2 [...]. there is a coniunction betwixt the word & the thing signified. Hauing explicated this at large, in fine thus he draweth to his conclusion. Alwaies looke what coniunction is betwixt Ibidem. the simple word, and the thing signified by the word; that same sort of coniunction is betwixt the sacrament and the thing signi­fied by the sacrament. For the sacrament is no other thing but a visible word. VVhy a visible word? Because as the audible pa. 29. word conueyes the signification of a thing spoken, by the eare to the mind, so the sacrament conveyes the signification by the eye to the mind. Here is the right and entier description of al that which he calleth a coniunction, which in deed is no coniunction, but only a relation, and a relation vo­luntarie depending as al vvords do, be they visible or au­dible, vpon the vvil of man (who hath authoritie to alter and chaunge them) and therefore ioynes things absent no more then the power of man is able to ioyne them, which is nothing at al. For let vs a litle better examine and consider these words, because in them lieth the pith and substance of these mens nevvly inuented sa­cramental signe: & M. B. after againe precisely, diligent­ly, and at large repeateth them as very important and [Page 175] excellent wel describing the coniunction of Christs bo­dyIn the 2. Ser­mon pa. 77. 78. with their signe. Euen (saith he) as when we heare na­med Paris, France, Calecut, the king, north, south, things past and done in the beginning of the vvorld, things to come & to be done in the end of the vvorld; such vvords cause mē if they marke them wel, to conceiue and in mynd to imagine the thing signified, which could not be except there were a coniunction betwene the word and the thing signified: euen so the bread and vvine cause vs to conceiue and imagine of Christs body: and so they are conioyned to Christs body, and Christs body to them.’ But by what reason is this called a coniunction? A coniunction of things importeth the things first, to be: next, to be ioyned and coupled together. But things which were done in the beginning of the vvorld, are not: things which shalChrists body no vvays ioy­ned to the sa­crament. be done in the end of the vvorld, are not, they haue no es­sence, no being, they are nothing: and therefore can not be conioyned with any thing. And though Paris, France, Hierusalem & Calecut be some things, and extant in the world, yet vvhen M. B. spake of them in his Sermon, they were no more cōioyned with his vvord, then those other things past & to come, which are not, because the vvord spoken is stil of one nature, and representeth al things signified a like. So that in truth, this is no con­iunction at al. And what can be more absurd, then vvhenIud. 9. Genes. 3. 14. Matth. 4. 1 [...]. an angel reproueth the devil▪ or a good man blesseth him self from him; vvhen God cursed the serpent, vvhen Christ rebuked Satan, & bad him avoyd: to say, that an­gels and the deuil, good men and the deuil are conioy­ned; God vvas conioyned vvith the Serpent, Christ vvas conioyned vvith Satan vvhen he mentioned him. Al which notvvithstāding of M. B. or some froward mini­ster for honour of their Supper, vvil needs haue it called a coniunction; any Christian man may sensibly tel him, that it is the pitifullest coniunction in the vvorld, as vvhich allovveth no other coniunction betvvene their signe or supper, & Christ▪ body, then is betvvene Christ Iesu god most glorious, and his immortal enemy Satan [Page 176] the great deuil of hel. VVhich point I vvish the readerMovv Christ is conioyned vvith the Geneua Supper. careful of the truth, diligently to marke, & cary in remē ­brance, vz. that these men fynd no other coniunction betvvene Christ & their Signe or Supper, then is betvvene things most contrarie and opposite, then is betvvene God and the deuil, light and darknes, heauen and hel, Christianitie and Turkerie, vvhite and blacke. For as vve reade of Iulianus the Apostata, that being once a­mongNazianz in Iulian. oratio. [...]. his cōiurers, who had raised vp the deuil, he sud­denly affrighted by the sight remembred god, & there­vpon signed him self vvith the signe of the crosse: so ve­ry naturally one contrarie induceth the memorie of an other: blindnes maketh vs remēber sight, sicknes helth, ignorance learning, light darknes▪ and so furth: and con­sequently according to this mans preaching & doctrine doubtles these are conioyned one with an other, the deuil ispa. 27. 28. 77. 78. conioyned vvith God, hel vvith heauē, sicknes vvith helth, black is conioyned vvith vvhite, Catholike doctrine vvith heresie, and vvit vvith folie: and euen such is the coniunction of their signe or supper vvith Christs body. VVhich hovv vvorthy a coniunction it is, and fit for a sacramental signe of Geneua, or rather of Gehenna; I leaue to the Christian readers iudgement.

And yet furthermore against this coniunction riseth a harder obiection, and vvhich vtterly refelleth euen such coniunctiō; I meane so much as is betvvene vvords signifying & things signified; so much as is betvvene nothing the vvord, & nothing in deed. For albeit M. B. vvil needs haue them like, & that as by the vvord Pa­ris pa. 78. or king pronounced, by & by I remember the things signified, so as soone as we see thebread in the ministers Christs body lesse ioyned to the Scottish sacramēt then to a vvord. pa. 27. 28. hand, incontinent the body of Christ comes to our mynds, yet I can not allovv thus much. For as before hath bene said, vvords spoken in some certain language, as Scottish or English (vvhich clause M. B. addeth for good reason) sig­nifie one thing by the consent of that nation, as M. B. exemplifieth by the name of Paris, of a king &c. so that so soone as I heare Paris named, if I be an English or [Page 177] Scottish man, I streightvvay thinke vpon the citie of Paris in France, & likevvise of a king or Quene. But so is it not in your bread of the Supper. For that signifieth not any certain thing by consent of any one nation, but his signification dependeth of the ministers sermon, vvith­outPag. 6. Pag. 1 [...]. vvhich it is nought els but common bread. For so M. B. teacheth. Ye shal not so soone see the wine, but after the preaching and opening vp of: he parts of the sacrament, the blud of Christ shal come to your mynd. And again moreP [...]ag. 4. plainly. The word that is preached, whereto the elements are annexed, is the thing which quickens the whole action, which serues as it were a sowle, and geueth life to the whole action. So that vvithout the ministers sermon, your bread and vvine is without sowle, without life, like to a dead stockeThe Scottish signe signifieth vncertainly. or carion: it is no sacrament, and so signifieth nothing. Mary after the sermon, it putteth yovv in remembrance of Christ, and then lo vvhen then minister hath preached and opened al the parts, Christ shal come to our mind, not by vertue of the bread, but by reason of the minister who before hath told vs so much. So that if the Minister make his sermon (as cōmonly) against the Pope & Ca­tholikes, that they in executing heretikes, Anabaptists, Zuinglians, Trinitarians, & such other Gospellers, haue powred out the blud of the Lords martyrs, thē the wine wil as aptly make the Communicants remember such martyrs blud. If a Catholike in mynd, though schisma­tike in external behauiour, or some Lutheran be present vvho thinks vvith Luther & the Lutherans, that al such creatures are martyrs of the Deuil; the drinking of the vvine vvil rather put them in mynd of other martyrs blud. If a right Zuinglian preach, vnto vvhom the Sa­cramentBefore pag. 88. 89. is nothing els but as a soldiers colours, or a seruing mans badge (as Zuinglius vsually taught & vvrote) he after the sermō ended, vvhē he seeth bread & vvine, must needs cōceiue thereof according as he hath hard the minister preach, and open vp the parts thereof: and so furth a number of such significations, and as proper, apt & conuenient one as the other must needs rise, ac­cording [Page 178] to the difference of ministers sermons, of mens conceites and fantalies. So that betvvene the bread and vvine, and Christs body and blud; there is no such con­iunction, as is betvvene vvords signifying & the things signifyed: for that the vvords in euery seueral nation at lest, haue vsually one certaine signification; vvhereas the bread & vvine hath diuers, according to the diuers cōdi­tions & opinions both of ministers & of cōmunicants.

2 ¶ And vpon this same ground I farther infer againstAny picture a better sacra­ment then the Scottish sup­per. M. B. that a picture is a better and more diuine sacra­ment, and hath a more neere coniunction vvith Christ, then hath the bread and vvine of their supper. And this I proue by M. B. his owne words, & preferre a picture before his bread & vvine by the same reason, by vvhich he goeth about to proue the contrarie. The bread andPag. 11 vvine (saith he) doth not only represent or signifie a thing ab­sent. For so any picture or dead image should be a sacrament, for there is no picture, as the picture of a king, but at the sight of the picture the king wil come in to your mynd. Is it true? Hath a picture such force and vertue to cavse vs at the sight thereof to remember the thing represented? Ergo a picture is a far better sacrament then is your bread and vvine in the supper. For a picture (let it be for example sake the picture of Christ crucified) at the first sight of it, bringeth to the memorie of a Christian, the death & passion of Christ; & so doth not your bread & vvine vvithout farther declaration, as your self write. In the Supper, ye shal not so soone see that bread with Pag. [...]9. your eye, ye shal not so soone see that wine, but after the prea­ching and opening vp of the parts of the sacrament, the body and blud of Christ shal come in your mynd. So then the bread and vvine can not signifie thus much, but there is required vvithal a preaching and opening of the parts of One significa­tion of a pi­cturs. the sacrament. But a faire and vvel made picture, vvithout preaching or so much a do, forthvvith at the first sight thereof vvil bring the passion of Christ to my mynd▪ Again, vvhat man endued vvith common reason and wit, wil not graunt, that a picture vvhich signifieth na­turally; [Page 179] and naturally ca [...]ieth by the eye to the memorie one only thing, to the signification vvhereof it is deter­mined; is more potent, and fit, and profitable to causeDiuers signi­fications of bread and vvine. such remembrance, then a thing signifying not natural­ly, but by ordinance of man, and vvhich of it self is not determined to one kynd of representation, as the pic­ture is. For bread & vvine eaten and drunken by men1. Reg. 20. 24. Ezech. 16. 49. [...]ing together at a table, may signifie good cheere; may signifie hovv Sodome and Gomorrha perished through abundance and delicate fare: may signifie tem­perate diet, hovv many good men haue liued a long [...]e vvith bread & drinke without any other kynd of3. Reg. [...]. 27. sustenance: may signifie, that al things are gotten by tra­vail and labour, as the bread is gotten out of the earth:Genes. [...]. 1 [...]. may signifie a Catholike vnitie of mynd and faith, as the bread is made one of many cornes: may signifie a Protestant and schismatical diuision of mindes & hartes from the vnitie of faith, as the bread is broken and diuided. Briefly, if the bread be faire & vvhite, it may sig­nifieBefore, pag. 11 [...]. 114. cleanes and puritie; if fovvle and blacke, it may sig­nifie filthines and iniquitie: being vsed vvith some forme of religion in a temple, as among the Caluinists, may signifie honour done to Bacchus and Ceres as in time of the old Paganes: and so forth, a number of like things may the bread signifie, & as many mo the vvine, vvhich the picture of Christ crucified can not. Again,The Scottish signe, super­stuous. vvhereas the bread and vvine doth signifie as these men appoint it in special, only by reason of the preaching an­nexed and opening vp the parts of the sacrament, seeing this signification and declaration hath bene made fully, per­fitely, and absolutely by the preaching and opening vp the parts of the sacrament; vvho can deny, but it is mere super­stuous to adde the breaking of the bread, and drinking of vvine? an obscure, darke, & secret figure, after a cleere, manifest and publike declaration? This is in deed vvhenAnd ridicu­lous. the Sunne shineth, to light a candle; to dig a vvel by the mayne riuer; to cast a quatrine in to Cre [...]us treasures. This is like, as if an orator or preacher hauing made a [Page 180] plaine, euident and sensible narration of the Hugon [...] tragical histories in France, hovv they overthrevv churches, monasteries, tovvres & castels, burnt vvhole cities, made desolate most faire & florishing Prouinces, in fine after a long sermō or oratiō to such effect, should before his audience pul out of his bosome a sticke, or a peece of paper; and breake the one, or teare the other to signifie those former vvasts and desolations. This is to childish, and ridiculous: and yet this is al the grace of the Scottish and Geneua signe.

3 ¶ And vvhereas M. B. to helpe his poore signe, & ima­ginarie coniunction of Christs body vvith it, addeth tvvo qualities incident thereto: the first maketh not, but ma­reth altogether his coniunction: the second is a plaine falsitie, and cleane against the Protestant doctrine, and therefore helpeth it as litle. His vvords are: This coniuncti­on Pag. [...]9. betwixt the signe or sacrament, and thing signified in the sacrament, standes chiefly in two points. The first part of the coniunction standes in a relation, which rises vpon a certain similitude, likenes, proportion and analogie, which is between the one & the other. VVhich likenes may be easely perceiued. For looke how able the bread is to nurish the body to this life Pag. [...]0. earthly and temporal, the flesh of Christ signified by the bread is as able to nurish both body and sowle to life euerlasting. This is the first, vvhich as I say, nothing iustifieth, but rather quit ouerthrovveth & destroyeth his sacramentalMany things signifie Christ a [...] vvel as the Scottish signe coniunction. For this signification and relation the bread and vvine haue ether by the sermon preached, or vvithout the sermon, being cōsidered in them selues apart in their owne nature. If the first; so they no more signifie this, then any other thing, vvherevnto it shal please the mi­nister to apply his sermon, and referre the proportion, analogie, and similitude of his bread and vvine, vvhich may very diuers, as hath bene shevved. If the second▪ so is there no more coniunction betvvene Christ and the sacrament, then is betvvene Christ & every creature [...]n­der the Sunne. For that euery creature natural or artificial (much more liuing, much more reasonable, & yet much [Page 181] more spiritual and Angelical) in some good sort resem­blethS [...]o [...]ish sa­craments. and shevveth furth the grace, goodnes, povver & maiesty of God his creator. Such coniunction as here is spoken of, there is betvvene God or Christ and a cap, a govvne or coate, a svvord, a dish, any beast, much more my man, &c. For as a cap keepeth the head from rayne and fovvle vvether, so God protecteth his from hel and damnation: as a good govvne keepeth the body vvarme and in helth, so God preserueth both body and sowle in grace to life euerlasting: as by the svvord vve conquere our enemy, so by Christ vve vanquish the deuil: as the dish bringeth our meate to the table, so Christ brought in to the vvorld the true foode and meate of immor­talitie. Much more such similitudes may be sound in beasts, in vvhich (as al Diuines cōfesse) there is vestigium dei, a more lively footestep and marke of God. For vvhich cause especially and particularly, for that I say, they in some special maner represented & figured the Messias to come, our blessed Sauiour: in the sacrifices of the old testament there vvas appointed both of the one sort & the other; as oxen, kine, calves, goates, kids, sheepe, lambes, doves, pigeons &c. and also bread,Levitie. ca. [...] [...]. [...]. 4. & [...] cakes, flovver, fruits of the earth, vvheate, oyle, & a num­ber of other things, burnt, rosted, sod, fried, as vve read in Levitieꝰ. Al vvhich vvere not takē at randon by chaunce but by great & special choise, for special significati­on and relation, vvhich in some point they had with the Messias to come the Sauiour of the vvorld. I need not to make comparison of man, though the vvorst that euer vvas, be it Iudas or Caluin, or Arrius or Iohn Knox, vvho being created to the image and similitude of God, haue a thousand times more likenes, resemblāce proportion and analogie to God and Christ, then al the bread and vvine, that is eaten and drunken at al the communions in Scotland and England. So that this first part of Christs coniunction vvith their signe and Supper bringeth smale credit vnto it, and maketh it a very pitiful signe, betvvixt vvhich and Christ, the con­iunction [Page 182] is not only lesse, thē betvvene Christ & Arrius, [...] Christs cōiun­ction vvith the Scottish signe. Caluin, or Iudas, lesse thē betwene Christ & any liuing beast, be it dog or cat, but also as litle as betvvene Christ & a cap, or any the least sensses creature of Gods creatiō.

4 ¶ The second part of this coniunction vvere more to the purpose, if it vvere true, for thus he saith: The second point of the coniunction standes in a continual and mu [...]d Pag. 30. cōcurring of the one with the other, in such sort, that the signe and the thing signified are offered both together at one time, and in one action: the one outwardly, the other inwardly, if so be thow haue faith to receiue it. Then▪ the second point of this con­iunctiō standes in a ioynt offering, & in a ioynt receiuing, and this I cal the concurrence. The same he aftervvards expres­sethPag. 43. b again thus. If ye be a faithful man Christ isas bissie in working inwardly in your sowle, as the minister outwardly to­wards your body. Looke [...]owbissie the minister is in breaking c that bread, in powring out that wine, in geuing that bread & d Christ break [...]s his body in heaven. wine to thee: as bissie is Christ in breakinghis owne body to thee & in geuing thee the iuyce of his owne body after a spiri­tual & inuisible maner. These words may seeme to make some coniunction betvvene the bread in their Supper and Christs body but being truly vvayghed according to these mens doctrine, they conteyne nothing but a mockerie and coosinage of the poore people, besides much vvickednes, prophane conceits, & manifest con­tradiction to their ovvne preaching and vvriting. For tod begin vvith the later; what a prophanitie is it and irreli­gious impietie, to flame Christ in heauen by their mi­nisters paltring in earth? and to tel the communicants, that he doth there in his body, as the minister doth here in the bread? to inculcate in to their mindes, and to wil them especially to consider and thinke when they are a [...] Pag. [...]3. the table & in sight of that Action, that looke what thow leest the minister doing outwardly, what euer it be (a large worde) Christ is as bissie doing al those things spiritually to thy sowle: be is a [...] bissie geuing to thee his owne body as the mini­ster is breaking & dealing bread: he is as bissie geuing thee his owne blud with the vertue and efficacie of it, [...] the minister is [Page 183] powring out the wine & distributing it. VVhy sir? As yovv breake your bread in your Supper, doth Christ so breake Prophane im­pretie. his body in heauen? As the minister povvreth out the vvine, doth Christ so povvre out and communicate his blud, though after an inuisible and spiritual maner, yet truly as yovv haue told vs sundry times? And doth not Christ communicate his body & blud ioyntly & vvholy, but thus parted and diuided? & not with facilitie but with labour and bissines? for that yovv vvil the people to beleeue, and marke, and consider, that Christ is as bissie (which word yow so tediously inculcate) in heauen, as your minister is in earth? VVhat a vile resemblance and comparison is this, to make the rude people imagin, that Christ is not in heauen, glorious, immortal, & im­passible, but after an earthly maner working, labouring, toyling, & bissying him self to ansvvere your Ministers breaking of bread, povvring out vvine, dealing & diui­ding it in earth? True it is, Christ in heauen doth ratifie & concurre vvith the doings of his officers and servantsMatth. [...]. in earth, vvhether they baptise, consume, cōsecrate, bynd or lose, or do any thing els, which he hath appointed. For hovv so euer they instrumentally do their parts, Christ is he qui baptizat in spiritu, that baptizeth & dothIean. 1. 33. al the rest in the holy ghost, & by authoritie, as S. Iohn saith. But to speake as this man doth, that Christ keepeth such a s [...]re & coyle, and is as bissie as the mini­ster, and breaketh his body, and vvringeth out iuyce to geue to the good bretherne, after example of the minister, vvhom Christ resembleth and imitateth in euery thing what so euer: this is no diuinitie, nor yet humanitie, but litle differing frō plain scurrilitie▪ especially to men that know hovv bissilie and troublesomly oft tymes yovvDevout Communions. minister your comunions. VVhereof Clebitius a prelate of your order brawling with his cominister Heshusius about this ministring, geueth vs some tast, amongest a [...] in [...] ve­ritatis &c. [...] 4. ar­gument. 5. number of other faults charging him vvith these: Did­dest rot their in making ministers allow a publike communiō of one only person, & that before the whole congregation? Did [Page 184] dest not thow commaund me superstitiously to number the breads of the Eucharist? VVhen the Communion vvas en­ded,Nonne vinum vesiduum in [...]anth. [...]m re­insund [...]re pr [...] ­ [...]buiste? and the Cōmunicants had drunke their parts, didst not thow forbid me to powre backe again in to the tankard, the wine that remained? VVhen the breads appointed for the Eucharist were spent and new were to be taken, and deliuered out, didst not thow repeate againe the institution of Christ, and that in solemne musike? VVhen as in the congregation [...] Stri [...]e for the Cōmunion cup would not willingly permit to thee the administration of the cuppe, didst not thow commaund thy colleag, that in the face of the congregation he should take the cup from me by force▪ Nonne caluī vtra (que) manu [...]ortiter [...]nus? And for that cause did not I hold it fast, and with both my hands? So bissie vvas this good minister to hold fast the cup, lest he should leese his drinke: and (to omit al the former vvranglings, bravlings & quarellings) by your Diuinitie so bissie was Christ in heauen also to make cor­respondēce, & (as yow cal it) concurrence and ioynt effe­ring with him, & to resemble the action of this minister.

5 ¶ Again hovv chaunceth it, that yovv forget so soone the forme of ministring your Communion, vvhere it is precisely noted, that the people, & not the minister, distri­bute Before pa. [...]56. and diuide the bread among themselues: and so this your sacramental signification of Christ as bissie as the minister (when as the minister sitteth stil and doth no­thing) is cleane lost, and Christ left as quiet and voyd of such bissines in heauen (who in deed medleth nothing vvith your communions) as he vvas before. Thirdly, which is the chief, I maruel you perceiue not your owne vvrong and false application of your communicating vvhen yovv so expresse eating of Christs flesh and drin­kingc. d. his blud, by the ministers action & deliuering the bread, as though the only instrument of deliuering [...] vvere the minister and the broad: and as though vvith the bread it were stil deliuered: when as yow make such a ioynt-offering and concurrence as here yovv describe that the signe and thing signified are offered both together Pap. 10. one time, and in one action; & say other where, that so [...] is the body & blud of Christ conioyned with that bread [...] [Page 185] wine, that as soone as thou receiuest that bread in to thy mouth (if thow be a faithful man or woman) so soone thow receiuest the body of Christ in to thy sowle, & that by faith. Know yowM. B. contra [...] other Calusnests. not that this doctrine is refuted by every Sacramētarie Protestant (I suppose) that ever wrote of the sacraments? VVho is there among them al that ever wrote a booke of common places, but he hath one railing invectiue against the Papists, because they taught, that Gratia dei est alligata sacramentis; Gods grace, his body and his blud, remission of synnes is ioyned or annexed to the sacraments. For by alligata, they meane not tyed or bound, as a thief is with ropes; but as by gods creation, phisical vertue is ioyned to causes natural, moral vertues to causes mo­ral, and theological graces to sacraments, which are like causes efficient and instruments theological by Christ ordayned to such effects and ends. Reade vvith a litle more diligence Calvins Institutions, & whereas yovv vvil haue the body and blud of Christ truly conioyned with your bread and vvine, and likevvise grace of regenerati­on vvith the vvater of baptisme, yovv shal synd, that Cal­uin chargeth yovv in any case not to say so, nor to thinkeSee before pa. [...]7. that any vertue at al (much lesse that fountayne & head­spring of al vertues) is conioyned with any sacrament. Reade his commentaries vpon S. Paule to the Ephesians, and yovv shal see him most strongly (after the principles of your gospel) to beate dovvne al this ioynt offering and ioynt receiving. The libertie of gods spirite and grace of god Caluin. ad [...]ph [...]s. ca. [...]. v. 20. is not tyed to the signes saith he: and many receiue the signe that are not partakers of the grace: not only through their fault, because they refuse it, but euen by the very nature of the sacrament, and ordinance of God therein. For that the signe is common to al good and bad: but the spirite, which delivereth the thing signified, is [...]euen only to the elect & chosen. Reade Zuinglius, and he vvil teach yovv, thatZuingl. Tom. 2. Comment. de vera et fal­sa religio. ca. de sacramen­tis. herein yovv erre notably. Some there are (saith Zuinglius) which suppose the sacraments to be such signes, as when we vse them, that is inwardly done in our harts, which outwardly is signified by the sacrament. But this is false. For so the libertie [Page 186] of gods spirite should be bound, if he were driuen to wor [...] inwardly vpon those, whom we marke with the sacraments outwardly. Reade Musculus, and yovv shal find that be vpon the like ground condemneth your opinion as vn­reasonable according to the Protestant theologie. VVhen Musculus in l [...] commu­ni [...]us [...]a. de baptisme. pa. [...]0 [...]. Christians are baptized (saith Musculus) the things signified by the external sacrament are wrought in the elect as pleased the spirite of Christ, ether before, or after, or in the very act of baptizing. And therefore let no man thinke, that the spirite is so tyed to the external sacrament, that he worketh spiri­tually and effectually ether in the harts of al that be baptized, or ever in the very act of baptisme. He is a mad man, that so thinketh &c. And it is very absurd to tye the operation of the holy ghost which is most free, to the external act of baptisme. Reade Bullinger, and he vvil teach yovv, that faithfulBullinger De [...]. 5. Sermo. 7. Christians do not then first receiue gods grace and beauenly gifts when they receiue the sacramental signes. But first they haue the things signified; after at leasure they take the signes &c. So when we baptise children, we protest clearely, See the sa [...] Caluin in­st [...]ut [...]. lib. 4. [...]. [...]. [...]. [...]. that we do not then first in baptisme geue them the grace of god which before they wanted; but by baptisme we seale and con­firme that which they had receiued before. and in like maneris it in the supper: eodem modo fit in caena. Finally, reade Peter Martyr, Bucer, Beza, Occolampadius, any Zuin­ghan, Caluinist, or Anabaptist, and yovv shal find them to reproue this your opinion as Papistical.

And vvhat need I to obiect particular doctors, vvhere­as the vniuersal scope and preaching of al Caluinists andM. B. contra­rie to al Pro­testant Theo­logie. Caluinisme, is plaine contrarie? So soone (saith this man) as thow receiuest the bread into thy mouth, if thow be faithful thow receiuest the body of Christ by faith in to thy sowle. So soone say yovv, and no sooner? not before? VVhen at your supper there be 2 or 3. hundred, doth not the last mā [...]ate Christ by faith, before his turne come to receiue the bread into his mouth? Al the time of the Sermon, al the time of the thankes geuing al the time of the communiō when he seeth the bread br [...]ker, and wine powred cut and he by occasion thereof thinketh on Christs passion, doth [Page 187] he not spiritually by faith eate Christ? Do not yovv de­fend this to be the proper spiritual eating of your supper▪ It is evident, and manifestly declared before. VVhere­foreBefore pa. [...]0. [...]1. this is a very iest and plaine mockety, to say, that so soone as thow receiuest the bread into thy mouth, so soone thow receiuest Christs body by faith, whereas it is receiued as wel before, as wel after, and no more nor no sooner vvith that bread, then vvithout it.

6 ¶ Yovv vvil ansvvere (I suppose) that vvhat so ever your vvords are, yet your meaning is, that this coniunction &Before pa. 11. [...]9. [...]25. &c ioynt offering is only sacramental, that is after your sense, tropical, significatiue, as in a signe: and so the minister deliuereth Christs body and blud, and vvith the bread & vvine the body and blud is truly conioyned, for that (aspa. 48. aftervvards yovv say) that signe wakeneth al the outward senses, and putteth vs in remembrance of Christs body and blud, vvhich is the only coniunction that yovv orBefore pa. [...]5. your maisters can stand to. See novv vvherevnto this your great & wonderful coniunction (as treacherously yowpa. [...]1. cal it) is come to. Christ is conioyned vnto it, because vvhen vve see bread broken, and vvine povvred out, this wakeneth our senses, & causeth vs to remember Christ.Christ no other vvise receiued in the S [...] ­tish supper. As much doth bread eaten, and vvine povvred out of the flagon in the feast of every good Christian man: or if it do not, at lest the vvine and bread is as apt to signi­fie so much at every Christian mans breakefast, dinner, be [...]uer, and supper, as in your communion; the nature of [...]em in any vulgar din [...]r the bread being al one, and Christian men having euer s [...]ue faith (as vve must presuppose) vvhich is nothing bettered by the breaking of the bread in one place more then in an other. As much doth the cutting vp of a capon, of a hen, eating of a good peece of beef, or mut­ton, or vvhat so ever soode besides. For any one of these or the like vvakeneth al our outvvard sensés, as vvel as your bread and vvine. And then supposing this to beEphes. 5. 20. eaten of good Christians who (as the Apostle teacheth) vvhether they eate or drinke, or vvoorke or play, geue thankes to god for al things in the name of Christ Iesus, and [Page 188] so questionles haue a faith, by vvhich only and no otherBefore pa. 7 [...] 79. vvaies Christ is eaten in the communion, as M. B. tea­cheth, and is the vniuersal doctrine of the sacramentaries and Caluinists, hereof it folovveth cleerly and plainly, that the second part of his coniunction of Christ with the sacra­mental bread, al this ioynt offering & ioynt receiving, al this concurrence, this secret and mystical coniunction (for by these many vvords & laborious affectatiō of divers phrases he wovld make his auditory imagine some great matter in their bread & vvine) is as vvel & truly found & perfor­med vvhē Christiā mē together eate any kind of meate, or drinke any kind of. drinke. VVhat need I to stand vpō Christ bett [...] received vvith [...]ut the supper then vvith [...]. the termes of meate & drinke, vvhereas Christ is as truly eaten vvithout al meate aud drinke, yea better a great deale, vvhen vve fast and eate nothing? For the ea­ting of Christ by faith, vvhich only they acknovvledge,Before pa. 78 79. [...]0. &c. and the same no lesse out of the supper then in it, is, vvhen by any occasion vve thinke on Christ. VVhich vve may do far better vvhen vve fast, then vvhen vve feast; vvhen vve absteyne from breakefast, dinner and supper, then vvhen vve supper as also by considering any creature of God vve haue cause to thinke of Christ, that is, thus to eate Christ, as vvel as vvhen vve see the bread of their communion broken, or the vvine povvred out. VVhen vve see the Sunne or Moone shine, and thinke that Christ is the light sent in to the vvorld; by faith we [...]u [...]. 2. 3 [...] ▪ Ioan. 1▪ [...]. eate Christ as vvel, as in this communion bread. VVhen vve looke vpon a riuer or founteyne, and thinke that hisIoan. 4. 14. ca. 7. 39. Before pa. 1 [...]. spirite is the founteyne of living vvater, vve truly eate Christ. VVhen vve see a lamb, a covv, a calf, or any thing vvhich hath any resemblance of Christ, and by it remember Christ▪ vve eate Christ, by faith: yea vvhen vve see an heretike, or thinke on them, and blesse our selues, & desire God to keepe vs from them, as S. Iohn [...]. lib. [...]. cap. [...]. did vvhen he savv Cerinthus, vve eate Christ: and in al these & a thousand like, yea (as hath bene said) in al creatures of the vvorld, vvhen they occu [...]re to the remem­brance of a good Christian, and put him in mind of [Page 189] Christ, he eateth Christ; and Christ is as truly offered to his sovvle, and there is the very self same ioynt. offering, and ioynt-receiuing, and concurrence, and secret mystical con­iunction, vvith, and in euery sticke, stone, tree, & vniuer­sally euery creature, to euery good Christian and faithful man, as is vvith their bread & in their bread: & euery one of these creatures as much wakeneth the outward senses (vvherein cōsisteth the vertue & efficacie of their signe) as doth the bread and vvine in their Scottish or Gene­uian supper, hovv so ever they set a face and floorish on the matter, to make it seeme somvvhat els.

7 ¶ Nay if M. B. could learne once to speake plainly, and properly, and agreably to his ovvne doctrine, as I feare he vvil neuer, he should not attribute to the receiuing of the bread and vvine any communication of ChristsChrist not re­ceiued a [...] al i [...] the Gen [...] Supper flesh and blud at al, but only a sealing and ratification of the same flesh and blud afore eaten by faith. For as the [...]eale of the evidence (to vse his ovvne explication, sense, similitude, & vvords) geueth not the right of any thing, but the consent of the parties, and bargaine or contract betvvene them made before, vvherevnto being drawen in to an autentical forme and instrument, the seale is ioyned for confirmation and ratification of such antece­dent contract: euen so these men in their communion hauing first seene the bread broken, whereby their sight infor­med Pag. [...]. did conuoy to the mynd the remembrance of Christ, vvhich is the eating of his flesh: or hauing heard the word preached distinctly, and al the parts opened, vvhich alsoPag. [...] is eating of Christ by faith, thereafter receiue the sacra­mental bread and wine, as seales appended to that formerCalv. Institu. lib. 4. ca. 17. num. 4. See before, pa. [...]5. Ievvel Reply contra Hard. artic. [...]. Di [...]i [...]i [...], [...]. pa▪ [...] eating, vvhereby they are assured that they haue eaten rightly. This is also our English theologie in this case, & the same most agreable to Iohn Caluin. Although (saith M. Ievvel) vve vse to say, that the sacrament ioyneth vs to God, & God to vs: yet in plaine speach it is not the recei­uing of the sacramēt, that worketh our ioyning to God, & con­sequently by like reason, nether the ioyning of god or Christ to vs. For who so euer is not ioyned to god before [Page 190] be receiue the sacraments, he eateth and drinketh his [...] iudgment. The sacraments be seales and witnesses, and n [...] properly the causes of this coniunction. And M. B. him self within a few pages after, vtterly destroyeth this ioynteffe­ring of Christs body with the bread, and in very precise termes flatly denyeth that which here he affirmeth: whereof forth with I shal entreate. One thing first of al the reader may note, that whereas this man so magnifi­ethM. B. doctrine [...]ot uvel sra­ [...]ed. Pag. [...]5. the worke of our renovation from the state of sinne to gods grace, and saith, that this worke of our new creati­on is ten thousand times greater then the worke of our first cre­ation: & then to worke this our new creation, appointethPag. [...]1. for a meanes this wonderful coniunction of Christ with the sacramental signe: and addeth farther, that except he be not only receiued, but also both deuoured (for so he speaketh)Pag. [...]. and digested, he can do vs no good: and yet in fine, to pro­cure and worke our second creation ten thousand times greater then our first creation, assigneth for the meane, such a graceles bit of bread; ten thousand times, yea ten thousand millions of times of lesse force then vvas the vvorker of our first creation; to speake the lest, a man may iustly deeme of him, that he very negligently con­sidereth the greatnes of these creations, ether the first or second: and that he vttereth these vvords ra­ther like a mery iester or player on a stage, then a sober preacher of gods vvord from the pulpit.

A further declaration of that vvhich vvas handled in the last chapiter.
[Page 192]CHAP. 8.

The Argument.

1 M. B. to the more disgrace and abasing of their supper, propo­seth certain questions with their answeres: which as they are partly true in the Scottish or Geneua supper; so are they false in the Sacrament of Christs church. The first two are. 1. VVhether one man geue the signe & the thing signified, that is, Christs body, 2. in one action: which he denieth land therein manifestly contradicteth him self) because (saith he) no man hath such power: no more then he hath to remit sinnes. Against which it is proued, that man hath pover to remit sinnes, and therefore may haue that other power also. VVithal is shewed the great difference betwene Christs baptisme and S. Iohns, which M. B. ignorantly & wickedly confoundeth.

2 M. B. his first question is plainly answered and resolued by S. Chrysostom against him: and therein is conteyned an answere to his second question.

3 The third assertion, that Christs body is not promised, nor geuē to be receiued corporally, is likewise refuted by plain scrip­tures, which teach a real and corporal eating, and not only by faith.

4 Such corporal receiuing of Christ M. B. can not auoyd but by foolish and shameful peruerting of Christs words: whereof he geueth in this place a faire example, to the manifest abasing of the Scottish Communion.

1 ANd yet as though hetherto he had not suf­ficiently against his former words, dis­graced & abased his poore tropical bread, he goeth much farther: & folovving the right principles of his ovvne Theologie, vvhere sacraments signifie as vvords do, vvhich euery natiō may alter as they list, so he likevvise falleth more and more to chaunge and abase their Communion bread and drinke, and in deed vseth it al­together as a signe of their ovvne inuention. For vvhich, as hetherto he hath alleaged no one text or syllable of scripture, to proue I meane the thing in questiō betvvene him and the Catholiks touching this sacrament (for impertinently one or tvvo places he hath quoted other­wise) so here he somvvhat more dravveth from it al esti­mation due to a sacrament of Christ and his church: though vvhen he hath left it at the vvorst, it is goodM. B. 4. questions. inough for the ministerie of Iohn Caluin, and Iohn Knox, and their congregations. 4. questions he proposeth & ansvvereth▪ the first: VVhether the signe and Pag 37. thing signified be deliuered to the communicants by one man 1 or no? He ansvvereth No. Next, VVhether the signe and 2 thing signified be deliuered to them in one action? He answe­reth No. Thirdly, VVhether it be geuen to one instrument? 3 The ansvvere is No. Fourthly, VVhether the signe and thing 4 signified be offered & receiued after one maner? The answere likevvise is No. Al th [...]se he vvilleth his auditors to marke Pag. [...] diligently, & then (saith he) litle difficultie shal [...]e find i [...] the sacrament▪ vvhich I confesse. For al these negative ansvveres standing for true, there is no more difficultie in their sacrament then in any other mo [...]sel of bread or meate, vvhich vve eate euery day. And these ansvveres being restrayned to their Scottish and Geneua signes I admit for good, and so let them passe. But that the Christian reader be not deceiued, and thinke likevvise of the sacraments of Christs church in that respect I wil [Page 193] severally shevv the vanitie and falsitie of them, especially the first three; and examine his reasons, if he bring any to iustifie these negatiue answeres. For the first thus hePag. [...]. argueth. The signe and thing signified are not both geven The first que­stion. by one man: and this ye see clearly. For the bread and wine ye see your self that the ministers offers: he geues yow the sacrament. As that signe is an earthly and corporal thing, so an earthly and corporal man geues it. Now the thing signified, i [...] spiritual, and heavenly, & incorruptible; the geving whereof Christ hath reserved to him self only. Therefore there are two geve [...] in this sacrament. This first reason, how strong so ever it seeme in the Caluinian Synagoge, & touching their signe, yet is it but weake anb slender in the catho­like church, where the veritie of the sacraments is not tried by the clearenes of the eye sight (for so sometimes the ministers dog that standeth by him, seeth perhaps more in the sacrament then he: & yong men that haue good eyes, more then old, whose eye sight is dim, & therefore need spectacles) but by Christs ordinance & the cleare­ [...]es of faith. And this being vvith vs more sure and certaine; M. B. his Therefore, folovveth not very vvel, that Therefore there be two gevers of this sacrament. To this phisical reason, which yet is the very ground of al the rest ▪ [...]or from phisick and philosophie, and sense, and their [...]iesight, proceedeth al their [...]aith, or rather infidelitie against this diuine mysterie) he ioyneth certaine theolo­gical, as: The minister geues the earthly thing, Christ keepes Pag. [...]. the ministerie of the heauenly to him self, and he dispenses his owne body and blud to whom, and when he pleases. For why? [...]f any man in the world had power to geue Christs body and [...]lud, no question that man should haue power to clense the hart and conscience (for the blud of Christ hath that power with it) and consequently should haue power to forgeue sinnes. Now it is only God, who may forgiue sinnes: and therefore it is not possible, that the ministerie of the heauenly thing can be in the [...]over of any man. In these vvords the reader may first [...]cal to memorie M. B. contradiction to his former [...]ords, vvhere he taught, hovv the sacrament signifing, [Page 194] and the thing signified (that is Christs body) were co [...] ▪ioyned. [...]r [...] pag. [...]. For the second part of that coniunction he there made to consist in a continual & m [...]al concurring of the one with the other in such sort, that the signe and thing signified were both offred together, & receiued together at [...] time and in one action &c. And immediatly after: The se­cond point of this coniunction stands in a ioynt-offering and ioynt-receiuing: and this I cal a concurrence. Here he affir­methManifest con­tradiction. the quit contrarie, and in precise termes de [...]ieth the si [...]ne and thing signified to be deliuered in one action: & most directly reiecteth al such ioynt-offering and ioynt-receiving and concurrence, and teacheth that Christ dis­penseth the thing signified, that is, his body and blud not to whom the minister geveth the sacrament, not when he ministreth the communion, but to whom in respect of the persons, and when in respect of the time be pleases. The very like wherof he writeth afterward con­cerning the sacrament of baptisme, that the minister washeth the child in water and baptizeth externally: bo [...] as for the vertue of regeneration, that Christ hath to ge [...]e [...] Pag. [...]. whom, and when he ple [...]es, and not when it pleaseth M. minister. And why so? For that otherwise a marve­lous great absurditie wil folow. VVhat is that? If a m [...] might geue Christs body, he might also clense the hart and for­geue sinnes. But only God forgeveth sinnes. Therefore it is not possible for man to geue Christs body. Graunting the se­quele of the first proposition, how proveth he the second that only God forgeveth sinnes, and not man? By Iohn Bap­tist, Matth. 3. 11. For Says he not; the ministerie that I [...]e, Pag. 4 [...]. is of the element? I am commaunded to minister the element of water only: but as to the ministerie of the fier & spirite, that Christ hath reserued to him self. Thus he for his first nega­tiue.Sinn [...] remit­ted by man. For answere whereof, let vs take the affirmatiue on the contrary side thus: If▪ man haue power to clense the [...]art by remitting of sinnes, he hath or may haue power also to geue Christs body, the thing signifi­ed in the sacrament. These two M. B. maketh in like [...]ort possible or vnpossible. But (say we) a man hath po [...] ­ [...] [Page 195] to remit sinnes, and so to clense the hart; vvhich vve prooue cleerely by Christs vvords to his apostles: VVhose Ioan. [...], [...] sinnes ye remit, they are remitted. And here I vvish againe the reader to marke the rude ignorance, and grosse bar­barousnes, vvherevnto this Calvinisme grovveth, vvho recken that for a straunge absurditie, & obiect it as a mat­ter irre [...]utable, vvhich in the catholike church is so cer­tain a veritie, so vniuersally knovven and beleeved,Cre [...] [...]les [...] Catholica [...]. as any article of our Creed: in vvhich, as the church Ca­tholike hath a principal & notorious place next after God him self, so ioyntly vvith the Catholike church vve are bound to beleeue Remission of sinnes, vvhich men truly [...] peccat [...]r [...]. [...]s Gods ministers, and by authoritie from him geue to Christians in the vnitie of the same church; as every aun­cient father Greeke and Latin, that ever vvrote vpon the Gospels, or of remission of sinnes in the church, ac­knovvlegeth. VVhich the Christian learned reader may see, if he please to pervse S. Cyprian, S. Austin, S. Hierom, S. Ambrose, S. Chrysostom, S. Athanasius. S. Basil, S. Hilarius, S. Pacianus, al most auncient doctors, in theCyprian. Augustin. places here noted. Cyprian. de l [...]psis, sermo. 5. Augu­stin. Epistola 180. De doctrina Christiana lib. 1. cap. 18. In E [...]chirid. ad Laurent. cap. 64. 65. 66. In Psal. 101. Concio. 2. In Ioan. cap. 11. [...]o [...]. 49. Contra adversarium legis et pro­phet. lib. 1. cap. 17. Tom. 10. Hom▪ 23. et 50. cap. 10. 11. Hieron. Hieron. Ambros. Chrysost. Athanas [...] Basil. [...]lar. Pa [...]ia [...]. in Ecclesiast. ca. 10. et in Matth. cap. 16. Ambros. in psal. 38. Chrylostom. de sacerdotio, lib. 3. Athanafius Sermo. in illud: I [...]e in vicum qui contra vos est, in fine. Basil. in regulis bre­vioribus, reg. 229. Hilarius in Matth. ca. 18. Pa [...]ianus [...]ar­ [...]inon. in Par [...]n [...] ad paenitentiam. Leo magnus epistola 80. VVith [...]ehersing the several sentences of these Saintes I vvil not trouble the reader, because I desire to be brief. Only for satisfaction of M. B. vvho maketh it so straunge and absurde to suppose, that a man may remit sinnes; and if he could so do, he might also geue to the Christian peo­ple Christs true body, I vvil say, that herein he is not alto­gether deceiued; & in part I yeld vnto him in such sort [...] S. Ambrose doth to the Novatians, heretikes of his [Page 196] time, who in this matter were iust of M. B. his opinionSinnes remit­ted by priest, in the church. and for defence of it, argued much like as M. B. do [...] and therefore he may be contented with that answere which S. Ambrose so long since allowed to his betters and elders. No minister, no man can remit sinnes, not yet geue Christs body saith M. B. I answere with S.Ambros. de panitentia lib. 1. ca. [...]. Ambrose. Both of these▪ the one & the other is lawfully [...] in the church. Nether of both is done in heresie cut of the church. For this is a right geuen only to priests. Duely there­fore doth the church challenge it, which hath true priests: heresie & heretical congregations can challenge nether, which haue not the true priests of god. Non vendicar do autem, it [...] de se pronunciat, quod cum sacerdotes non habeat, ius sibi ve [...] ­dicare non debeat sacerdotale. And whereas heresie (the Sco­tish ministerie) challengeth not this right, it geveth sentence a­gainst it self, that whereas it hath no lawful priests; it may in take and vsurpe that right (of remitting sinnes) which by Christ is geven to priests. And forth with he inferreth with a sounder kind of consequence, then is this of M. B. that such heretical synagoges, for this self same reason a [...] quite void of the holy ghost. For that, the holy ghosts resident in the church to the end, that by the ministerie of priests he may remit sinnes to Christians being peni­tent, according to the articles of our Creede. To which purpose he alleageth the words of our Sauiour before [...] ­ted, VVhose sinnes yow remit they are remitted. And alterIoan. [...]0. it seeme absurd and vnpossible to M. B. yet it is not abs [...] (saith the auncient learned archbishop S. Cyril) that they Cyril. in Ioan. lib. 12 [...]a. 56. forgeue sinnes, which haue the holy ghost. For when they [...] ­mit sinnes ether in baptisme or in penance, the holy ghost re­mitteth in them. Against which, whereas M. B. seemethObiection of M. B. to stand by challenging this preeminence to the Diuie maiestie, who only forgeueth sinnes; he must learne, t [...] as [...]is conceit is stale and Iewish, and perhaps procee­dethAnsvve [...]ed. from some counterfeit hypocrisie which pretēde [...] great iealousie of Gods honour, where it is lest meet so our Sauiour hauing of old detected this hypocrisie [...] error in the Iewes, I could wish, that M. B. would be [...] [Page 197] disciple of Christ and his church, rather then of those other Christs adversaries & crucisiers. For when Christ forgaue sinnes in the gospel; they vpon M. B. his ground said within them selues: He blasphemeth. VVho can forgeue sinnes, but only God? But Christ proved vnto them, that [...]: only God in heauen, but al [...]o the sonne of man in earth Matth. 9. [...]. [...] Marc. 2. 7. 10. Matth. 2 [...]. 1 [...]. Matth. 16. 19. ca. 18. 18. Ioan. 20. 2 [...]. had power to forgeue sinnes: and he proved it so, that the multitude, seeing it glorified god, who had geuen such power to men, and not reserved it peculiarlie to him self. VVhich povver being in Christ as man, he in most plaine and effectual words imparted to his Apostles and their successors, as in the Gospel sundry times vve reade. And this is no derogation to Christ, but rather glorie: as S. Ambrose verie vvel teacheth. For our Lords wil is that Ambros. lib. 1. de pan [...]ti [...]. cap. 7. his servants haue great power. His wil is; that they s [...]uld in his name do such things, as him self did when he was here on earth. Yea in S. Ioan. 14. he saith, that they shal It is to Gods honor, that man forgeueth sinnes. [...] greater things then he did. Act. 9. when he could haue restored to Saul his sight, yet he sent him to A [...]anias. And to be short, having with sundry scriptures iustified this, in fine he opposeth his adversaries the Novatian heretikes, as I do M. B: VVhy presume yow to deliuer and clense any Ibid. from the fowle and stinking service of the devil? Cur baptiza­tis, si per honimem peccata dimitti non licet? VVhy baptize yow, if by man sinnes can not be forgeuen? For in baptisme is forgeuenes of al sinnes. Et quid interest, vtrum per paeniten­tiam an per la vacrum hoc ius sibi datum sacerdotes vendicent? And what skilleth it, whether in Baptisme, or Penance, Priests exercise this right which (by Christ) is geuen to them. Thus S. Ambrose. And therefore if this be al the difficultie, why a man may not in the sacrament geue Christs body, we see the case is not so hard.

As for that M. B. obiecteth of S. Iohn Baptist; procee­dethM. B. bad ar­gument. first of ignorance, then of heresie. Of ignorance, for that from S. Iohns ministerie & baptisme which ap­perteyning to the old lavv, and so vvithout question not being of force to remit sinne, he draweth his argumentIgnorance. to proue, that the ministerie & baptisme of Christs gos­pel [Page 198] can not remit sinne. VVhich argumēt holdeth as blindly & ignorantly, as if he said; Moyses could not forgete sinne: ergo Christ can not; whereof hath bene spoken be­fore. And for his better instructiō herein, he may & must learne, that not S. Iohn Baptist, but Christ is the mal [...] and ordeyner of the nevv testament, and al sacraments [...]sa [...]. 11. [...]. Hebr 9. 11. 15. cap 12. [...]4. cap. 10. 16. apperteyning thereto, as the prophete Esay, the Apostle Paule, and vvhole frame of the nevv testament decla­reth. VVherefore if he wil proue, that the ministerie of the nevv testament consisteth only in the external element, let him shevv it in some one sacrament of thisHeresie. state, and so he speaketh to the purpose. Of heresie his reason proceedeth, because he assumeth as certain, thatDifference betvvene Christs baptisine and S. Iohns. our baptisme is not in the fier, and spirite, but in water only, as that of S. Iohn Baptist was. VVhich doctrine stin­keth of heresie, as being not only cōdemned for such by the late general Councel of Trent, but also earnestly re­prouedConcil. T [...]idēt Se [...]s. 7. ca. 1. Origen. Athanas. Basil. Nazianzen. Chrysostom. Cyril. lib. 2. in Ioan. ca. 57. by al the auncient fathers vvho by occasiō wrote of those two baptismes, vvere they Greeke or latin: as Origen. in epist. ad Romanos ca. 6. Athanas. quaest. 133. ad An­tioch. Basil. lib. 1. de Baptismo. ca. 2. Nazianz. orat. 39. in lumi­na. S. Chrysest. h [...]m. 10. & 12. in Matth. & 16. in Ioan. S. Cy­ril. lib. 2. in Ioan. ca. 57. where he of purpose handeleth this matter, & saith, that the holy ghost foresaw, that after­wards would rise ignorant felowes, who would not distinguish Christs baptisme from Iohns; and that therefore the holy ghost moued Iohn baptist him self to speake most plainly, that it baptized in water only. Of the latin doctors, Tertul. in li [...]. Tertullian. Cyprian. Optatus. Hilarius. Ambros. Leo. Gregor. Hierony [...]. de baptismo. S. Cyprian in his sermon de baptismo Christ [...]. [...]. Optatus lib. 5 S. Hilarie in Matth. ca. 3. S. Ambros. lib. 2. cap. [...]. in Luc. & prae [...]io. in psal. 37. S. Leo epistola 4. ca. 6. S. Greg [...]r Homil. 20. in Euangel. S. Austin and S. Hierom in a numbe [...] of places: S. Hierom. epist 83. ad Occanum. in 2. cap. [...]oelis. i [...] dialogo contra Luciferianos. S. Austin epist. 48 prope finem & 163. Enchirid. ca. 19. & 49. Lib. 2. contra literas Pe [...]iliani, ca. Augustin. 37. & lib. 3. ca 76. lib. 4. de baptis. cōtra Donatist. ca. 26. lib. 5. cap. 9. 10. 11. 12. 14. 15. de vnico baptismo ca. 7. de vnit [...]r ecclesiae ca. 18. Of which two fathers, S. Hierom earnestly [Page 199] reproveth them, vvho vvith M. B. and the CaluinistsHieron dialog contra lucife ri [...]n [...]s. August lib. [...] contra literas P [...]tilians. ca. 37. thinke that Christs baptisme & Iohns was al one, and saith that they mainteyne a froward opinion & by yelding to much to the baptisme of the seruant, destroy the baptisme of his & our maister: S. Austin, that they defend a wicked & sacrilegious opinion. And what need I to alleage auncient fathers to this purpose, vvhereas Caluin confesseth it as a cleere and knowen case, that they in deed thus taughtCalv. Institu [...] lib 4. ca. 1 [...]. num. 7. & much laboured to distinguish the baptisme of Christ and Iohn: whose authoritie yet most arrogantly he contem­neth. But therefore to breake his insolent spirite, & sup­porte the fathers authoritie; let it be added, that this sacrilegious opinion of Caluin, and the Caluinists was long before these fathers liued, condemned by the Gospel it self: in which we find the ministerie of Christs baptismeGrace geuen by the baptis­me of Christ. to haue bene done not in water only, but in water and the spirit, or (as it is expressed sometimes) in fier and the spirit, that is, in the spirite of god, who as he descended visibly vpon the Apostles in forme of fier in the day of Pentecost: so oft times visibly in the primitiue church heAct. ca. 2. & 10 & [...]. & 19. powred his grace on the nevv Christians, especially vvhen they received the sacrament of baptisme & con­firmation; thereby to testifie, that his presence & grace was euer infallibly geuen in al the baptismes which vvere ministred in Christs name, and by his order since the first institution thereof: as S. Iohn Baptist him self in the place quoted by M. B. plainly told, distin­guishingMatth. 3. 1 [...] Marc. 1. v. 5. [...]uc. 3. 16, Ioan. 3. 5. Act. 11. 16 & ca. 19. 4. See before. p [...]. 97. 98. most euidently as betwene his person and the person of Christ, so betvvene his ministerie and bap­tisme, vvhich was in water, & that vvhich Christ vvas to ordeyne in water and the spirite; as it is noted in euery of the Euangelists, and in the Apostles, vvhich spake thereof afterwards.

2 ¶ And novv this blocke being remoued, which lay so in M. B. his way, that he could not allovv a man to deliuer Christs body & blud, no more then a mā could geue re­mission of sinnes; vve may vvith so much the more faci­litie conclude the answere to his first question, whether [Page 200] one person or tvvo deliuer the sacrament. And alb eit hisPag. 41. answere be, that there are twa propiners, twa perons which offer and geue the sacrament, Christ and the minister, of which twa, the minister geueth the signe, Christ the thing signified [...] the minister the earthly matter, that is bread, Christ the heauenly matter, that is, his body: & cōparingpa. 4 [...]. these two ministeries together, he so abaseth the one, that he saith, he wil not geue a straa for it: so that by this description, their cōmunion so far furth as by their mini­stersBefore pa. 193. it is geuen, is nothing els but an earthly signe, a cō ­mon peece of bread not worth a straa; al vvhich I graunt in such sort as hath bene said before: yet referring this toT [...]e true an­svvere to M. B [...]s [...]st questiō the sacramēt of the church, vvhich not Iohn Caluin, but Christ ordeyned, vve must answere cleane cōtrarie; that there is but one propiner, one person that offereth the sacra­ments and he exhibiteth not only the earthly matter, but also the heauenly: not only the signe, but also the thing signified, euen Christs owne body. The difference be­twene M. B. and me▪ his ansvvere to the question and myne being so contrarie, [...]iseth of this, that M. B. taketh his sacrament, or rather signe▪ I meane his tropical bread & vvine, from the ministerie & institution of Iohn Cal­vin: vvhom he must of necessitie separate and disioyne from Christ, the ministerie of the one from the ministe­rie of the other: & so must needs haue tvvo different & diuided propiners, at lest. The church taking her sacra­ment directly & simply from Christ, can make no difference betwene this ministerie & that of Christs, this of­feringChrists body geuen by man in the church sacrament. and that; betvvene this sacrament and that, this body and that: because as there it was done personally by Christ, so novv it is by the order▪ appointment, and in the person of Christ. And therefore although their eye sight tel them cleerly, that then minister geues them no­thing but bread and drinke, the earthly signe not worth a straa; a signe bare and barren without the thing signified, yet faith telleth vs▪ that the minister of the church ge­ueth to the Catholike cōmunicant altogether as much as Christ gaue to his Apostles▪ that was, beside the signe, [Page 201] the thing signified, his diuine and most pretious body, vvhich there in a sacrament, and after in sight of Iewes and Gentils was offered to God for vs. And thus S. Chrysostom many hundred yeres since, taught vs toChrysost in [...]. ad Timoth. [...] mil. [...]. answere M. B. his question. The holy sacrifice (saith he) whether it be offered by Peter or Paule, or any other simple priest, of what so euer merit he be▪ it is the self same which Christ gaue to his Apostles. Nihil habet ista quam illa minus. The sacrifice of the church▪ is the sa [...] vvhich Christ offered. This hath nothing lesse then that How so? Because it is not man that sanctifieth this, but Christ who sanctified that. For as the words which priests now pronounce▪ are the same which Christ vttered: so the sacrifice is al one. And so it is likewise in baptisme. And after somvvhat more spoken to this effect he concludeth: Qui autem hoc illo minus aliquid habere pu­tat, ignorat Christum esse, qui nunc etiam adest & operatur. If any man suppose that this our (sacrament & sacrifice) hath lesse then that (as M. B. doth, making so much difference betwene them, almost as is betwene heauen & hel [...]he is ignorant, and knoweth not that it is Christ, who now also is present, and worketh the consecration and sanctification of sacraments no lesse then he did then.

And so this first error being thus disproued, the se­condAnsvvere to M. B. second question. vvhich dependeth theron, is by the same reason corrected. For as it is one propiner, so that vvhich is geuen, is geuen in one action; vvhich albeit M. B. stay not on, but vvith a simple negatiue passeth avvay; yet for the readers better information, I must tel him somwhat more at large, that the signe, and the thing signified is by the same Minister of the church, at one and in the same action & moment, exhibited and offered. The reason is, for that albeit Christ in heauen, and the Ecclesiastical minister in earth do differ; yet vvhen he in earth forgeueth sinne, baptizeth, or consecrateth the sacrament, he doth it not as of him self, but as by povver, and vertue, and authori­tie cōmitted to him from Christ, & also (as hath bene said) he doth it in the person of Christ: and so the ac­tion of Christ and his officer the priest, is the self same in number, and no way to be accompted tvvo ecclesi­astical [Page 202] or rather sacramental actions, hovv soeuer mo­rally or physically the actions are distinguished. As in like maner vvhen the king sendeth a noble man or iudge with his cōmission into some part of his realme, in matters of lavv, or othervvise to take order for quiet gouernement of his realme: that vvhich the king doth by such a iudge and deputie, or this noble man or iudge doth by the kings warrant and authoritie, is not in ciuil vvisedome and truth to be accompted tvvo se­veral actions, but one: and much-more is that other of Christ and the priest, one & the self same in Theologie.

3 ¶ As for the third resolution, vvhere it is avouched by him, that the thing signified is neuer offered to the mouth Pag. 41. of the body: the blud of Christ, the flesh of Christ, whole Christ is not offered nor in the word, nor in the sacrament to the mouth of my body: to vvhich negatiue he addeth very con­fidently: get me that in any part of the bible, that there is any other maner of receiuing of Christ but by faith, & take it to them: I aske him only this question, vvhether S. Matth.Ansvvere to the third question. Gosp. [...] Marks Gospel, S. Luke & S. Iohns Gospel vvith S. Paules epistles be any part of his bible? If they be, then let him ansvvere him selfe, vvhether Christ, when in his last supper he said to his Apostles; Take, eate, this is my Matth. [...]6. [...]6. Marc. 14. 22 Luc. [...]2. 19. [...]. Cor. 11. [...]4. body, according to S. Matthevv and S. Marke: this is my body which is geuen and broken for yow, according to S. Luke & S. Paule: vvhen thus he performed that vvhich he promised in the sixt of S. Iohn, The bread which I wil geue, to eate, is my flesh, the same flesh which I wil geue, that is, vvhich I vvil offer in sacrifice for the life and sal­vationIoan. 6. [...]. of the world: vvhen after this promise & this per­formance thus mentioned by al the Euangelists, the Christians vvere taught to beleeue as a thing most plaine & cleere, that in the dreadful sacrifice the bread which vvas there broken, vvas the communication of Christs body receiued really & corporally. Christs body, according to Christs ovvne expresse vvord: let him self I say ansvvere him self, vvhether in these so manifest and euident speeches the body and flesh of Christ [...]. Cor. 10. 16 be not offered to the mouth of Christian men? For the other [Page 203] part vvhich M. B▪ mentioneth, the blud of Christ; when ofMatth. [...]6. 27. [...]3. Marc. 14. [...] [...]4. Luc. 22. 20. 1. Cor. 11. [...] that, Christ reaching the chalice to his Apostles said to them▪ drinke ye al of this: for this is my blud of the new te­stament, which is shed for many to remission of sinnes, accor­ding to the same Euangelists and S. Paule: when the first Christians were likevvise instructed in particular of this, to beleeue vvithout al question of casting doubt,Real presence. that the cup or chalice of benediction, which by the priests [...]. Cor. 10. 1 [...] ministerie was blessed in the church, was the communi­cation of Christs blud: vvhen vpon this most assured, evi­dent and infallible warrant, the fathers of the primitiue:Chrysostom▪ in [...]. [...]er. 10. hom. [...]4. church vvith one voyce and consent taught that self same blud of Christ to be as truly in the chalice, as it truly gus [...]hed out from Christs side vvhen he hung on the: crosse: the same body and sacrifice to be receiued from the:August. Con­fessio lib. [...] [...]. 10. altar in the church, vvhich was offered on the altar of the crosse, and blotted out the offences of the world: finally the: same thing to be receiued outwardly with our mouth, which Leo Sermo. 6. de [...]eiun [...] [...]p­tim [...] [...]. inwardly we beleeue in hart: id ore sumitur▪ quod [...]ide credi­tur: do not these speeches declare, that the body and blud of Christ is offered to the mouth of Christians? Or when Christ bad his disciples to take and eate that body: in the chalice to drinke that blud of the new testament, meant he▪ that they should eate and drinke only by faith? Do his words import, not that they should eate with their mouth but only vvith their eyes and eares, which only two in­struments M. B. allovveth for eating Christs body byBefore pa. 174. faith, the eare serving for conueyance of the audible word preached to our sovvle; & the eye for conveyanceMarc. 14. [...] of the visible word, that is, the bread vvhen it is bro­ken in their Communion, by vvhich tvvo meanes only we eate Christ spiritually by faith as he teacheth vs? If he thus say, yet S. Marke wil somwhat gainsay him, and if he haue any conscience, make him gainsay him self, & reuoke his saying. For that as Christ deliuered th [...]m his chalice, and bad them drinke it so S. Marke testifieth, that they al dranke of it, vvhich drinking could no more be done vvithout their mouth, vvith their only eyes and [Page 204] [...]ares, then with their heeles. And therefore in the bible Real presence. vve find, that Christs blud both in the word, & in the sacra­ment is offered to the mouth of Christians. And therefore to ioyne & [...]un on vvith M. B. a litle, vvhereas he denieth that there is in the Bible any receiuing of Christ but by faith, vvhereas he biddes vs find that in any part of the bible, & he is then content to turne Christ ouer to vs; vve accept his offer. And if he can so interprete these places of the Euangelists (vvhose vvritings are part of the Bible) that lie dravv them al [...]o a mere spiritual eating by only faith vvithout corporal and real communion, as the church teacheth; I vvil confesse he hath as good a grace in inter­preting scripture, as euer had Carolostadi▪ the first soun­ [...]yne of this sacramentarie heresie; yea or the heauenlyBefore pa. 41 prophete (vvhether it vvere the deuil or the deuils dame [...]s Luther saith) that instructed him.

4 ¶ And yet, that I make not my self to sure of my vvin­ [...]ing before hand I must needs acknovvlege, that M. B. already geueth a s [...]ewd presumptiō, that he vvil vvring Christs words after a very straunge fashion, before he yield so much as any reasonable man pressed with these [...]ords must graunt necessarilie and perforce. For be­sidesChrists vvords vvon [...] y expounded. that he is of one spirite vvith them that haue alrea­dy geven vs vvonderful constructions of these fevv vvords▪ This is my body, vvhich body Christ vvilled his disciples to receiue and ea [...]e; as that by it (according to [...]) Christ meant his passion and death, or els heBefore pa. 46. 47. meant faith, or his deitie, or a memorie, or at lest a thankes geuing, or l [...]st of al the church [...] or if al this serue not, he meant thereby an action, as Ioannes a Lasco rather thin­ [...]eth, and then the sense must needs be spiritual: for [...]oubtles vve can not take and eate nether Christs passion and d [...]h nor faith, nor yet his deitie▪ nor a memorie, no [...] a thankesgeuing nor the church (vvhether Zuingli▪ meane [...] vvals and stones of the church or the people) no [...] a [...] action but after a mere spiritual or rather spiritish ma­ [...]: besides th [...]e I say, of al vvhich he may choose any one vvhich he pleaseth with as good [...]ight as they did; [Page 205] he geueth an other of him self as vvonderful as any of al these. For (saith he) we find in Christs institution a promise Pag. 45. and a commaund. The commaund is this; Take, eate: which obligeth vs to obey & craues obedience. The promise is con­teyned in these words, This is my body. The promise craues faith and beleefe, as the commaund craues obedience. VVhichM. B. exposi­tion of Christs vvords. exposition seemeth to me as straunge as any of the pre­cedent: & as straunge it is to cal these vvords of Christ a promise, as to cal it a promise, if one say to a poore man, Take, receiue, here is a penn [...]; or a peece of bread. & if this be a promise, I vvonder hovv we shal define the performance! But let it stand for good: for these men haue power to make al things sound as they list, especi­ally in church matters & articles of [...]aith: with which the Eldership, or (as the phrase is in the Scottish cōmunion booke) the Assembly of the ministers, Elders and deacons may dispense, varie, and alter at their good pleasure. But what shal become now of these words? what sense shal vve geue them? forsooth this: Take, eate a promise: or, take eate: here is a promise, which is delivered for yow. And if he thus meane, then in deed he is far from any corporal ea­ting. And if he meane otherwise: as Caluin doth, vvhom perhaps he foloweth (for he vttering no more thē I haue set dovvne leaueth me in doubt, & I can but gheasse his true meaning) that the vvords of Christ are a pro­mise annexed to a condition, and so not fulfilled, except the condition be accomplished, vvhich goeth before, as Caluin teacheth: even so his meaning is as straunge, & wil dravv after it as straunge and vvonderful a com­munion.Calv. Instit [...]. lib. 4. ca. 17. num. [...]7. For saith Caluin, these words, Take eate, is a cō ­maundement. This is my body, is a promise: like as the lord commaunded, Cal on me, and immediatly adioyneth the pro­mise, Psal. 50. 15. I wil heare thee. If now any man would bost of this pro­mise, That God vvil heare him, and not performe the com­maundement Caluins mad exposition of Christs vvords annexed, To cal vpon god, might be not be counted a mad soole? Euen so here, this promise, This is my body, is made and geuen to them, who obserue that which Christ commaunded. [Page 206] Out of which this we may and must directly gather, that if, This is my body, be a promise depending of that con­dition and commaunde, Take eate, which goeth be­fore, then when soeuer man on his part fulfilleth the con­dition & commaunde, God on the other side questionles performeth that he hath promised. And it were blas­phemous impietie to thinke or say otherwise, that men doing as God appointed, God faileth in performing that vvhich he promised. This therefore being a most sure & vnremoveable ground; if these vvords▪ This is my body, be a promise depending vpon that commaund, Take, eate: then by like assured consequence and conclusion when so euer Christian men take and eate, especially ifChrist as pre­sent in every repast of Chri­stians, as [...] [...]e Geneua supper. they doe it in remembrance of Christ (vvhich albeit it be not in the commaund, & Caluin requireth it not, yet I am content to adde it for more suertie) then such bread to such eaters is the body of Christ; and so vvhen soeuer Christian men vvith such remembrance eate, they eate Christs body, vvhen soeuer they drinke, they drinke his blud. For like as he is a mad foole in Caluins iudgement vvho thinketh he can enioye the promise of Christs body, except he first obey the commaund of taking and eating▪ so if a man first obey and execute the commaund, that is to take and eate, if after any vvould deny him the pro­mise, surely he must by Calvins ovvne iudgement and conclusion litle differ from a mad foole, yea an Apostata and plaine enemie of God, vvho could so foolishly and madly, and Apostatically, make God false in performing his promise. And therefore it must needs be inferred, that in every breakefast, every dinner, every beuer, eve­ry supper, every banquet, feast and collation, Christian men receiue the body of Christ as truly and really, as in the Scottish, or any such like Geneuian communion. VVhich, as for myne owne part I nothing doubt to be true, so yet that these mens Theologie and preaching should tend to the same end, should inferre the same conclusion; that M. B. after such high magnifying & vaun­tingBefore cap. 6. [...]. 1. their sacramental bread and drinke, should [...]al to [Page 207] such base and contemptible esteeme of it, as in these twoChap. 7. & [...]. last chapters appeareth, this might seeme incredible, were it not, that herein also as in the rest, he resembleth his maister Caluin, who vsed the same maner and veyne.Before cap. [...]0 And both the one and the other, in mind invvardly ma­kingLuc. 6. 45. no more accompt of this their supper, then of their ordinarie dinner; from the abundance of their hart, their mouth and pen vttereth that vvhich is conformable to their invvard cogitations: and (vvhich is the principal) God vvho suffereth not his people to be tempted aboue their abilitie, causeth these false teachers, among many foolish, absurd, counterfeite and affected figures of theirCaluinian preachers ene­mies of Christ. lying Theologie, vvhereby they circumvent vnskilful per­sons, thus sometimes to expresse in plaine & blunt sort their direct meaning; that his people seyng vvhereto their preaching is bent, that is to a manifest contempt of Christ, his gospel, sacraments, & al that holy is, may be vvarned to yeld no more credit to them, then theyMatth. [...]4. 11. 2. P [...]t [...]. [...]. 3. 2. Timoth. [...]. 5. Philip. [...]. 1 [...]. deserue; that is, no more then is due to heretikes, to false teachers, to scorne [...]s, vvho pretend pietie and religion, but deny the vertue thereof, to enemies of Christs crosse, the fi­gure, signe & memorie vvhereof as they can not abide, so can they not this principal & divine sacramēt, where­by the redemption vvrought on the crosse, is more vni­versally and plentifully then by other sacraments, deriued to the benefite and salvation of Christians.

Comparison of the Sacramental Signe vvith the vvord.
CHAP. 9.

The Argument.

M. B. his variable and inconstant maner of preaching & writing. His absurd Paradox, that we possesse Christ better by their sacramental [...]igne then by the word of god, is refuted. VVithal it is shewed probably, what was the first original [Page 208] cause of this fond doctrine of the Protestants, which maketh the sacraments, seales to confirme Gods word and promises.

THE variable maner of M. B. his prea­ching & writing in these his Sermons,M. B. very vnconstant in his doctrine. declareth him to be in the number of such persons, whom for their inconstan­cie and mobilitie the wise man in holyEcclesiast [...]s [...]7. v. 1 [...] Esai. [...]7. 2 [...]. scripture compareth to the Moone, the prophete to the Sea, which is neuer in one stay. For as the moone from wane encreaseth to the ful, from fulnes decreaseth to the wane, and then backe again; and so doth the Sea from ful Sea to low, from low to ful, & neuer keepeth at one: even so after the fashion of other Protestant writers (especially Iohn Caluin) plaieth M. B.Before chap. 3 in these his Sermons. At one time we haue Christ hisChap. 6. true substance, his very body and blud conioyned with the signe in the supper, so firmely & effectually, that no Lutheran could speake more for the real presence. Here is as it were the ful Sea, & ful Moone, replenished with al light so much as a man needeth. By and by he fallethChap. 7. to the wane, to the low water marke, that Christs body is no more ioyned with the signe, then it is with any word vttered by any man: nay lesse then it is ioyned with a word, which is in effect, nothing at al. In theChap. [...]. last chapiter, the sacrament or signe was a mere humaine ce­remonie, an earthly signe and corruptible, a peece of bread not worth a straa. Here in this chapiter from that low sea & wane of the moone, he beginneth to fil againe. And because those his manifold contemptuous speeches and comparisons vsed against their Signe, to any wise audi­tor gaue sufficient cause to deeme it nought worth and altogether superfluous: especially if to his discourse a man ioyne the common & vulgar practise of the Protestants, who presuming of their daylie & howerly eating Christ by faith, sometimes in ten yeares together care not to [Page 209] receiue him in the Supper: and the true issue of their do­ctrineBefore, pa. 14. is such, that the spiritual commoditie, which the communicant hath by eating that bread, considered in it self, is in deed not vvorth the labour for a man to go to the church to receiue it, although the church vvere the next dore to his hovvse: M. B. somvvhat to salue this soare, taketh a little paines to shevv, that his bread and vvine hath some vse in it. To vvhich purpose he framethPag. 45. 4 [...] to him self this obiection: VVhat neede is there that these sacraments and seales should be annexed to the word? VVhere­fore are they annexed? Seing we get no more in the sacrament th [...] in the word, and we get as much in the very simple word as in the sacrament, wherefore then is the sacrament appointed to be hung to the word? He answereth: It is true: certainly we get no other thing in the sacrament then in the word. But the sacrament is appointed to get the same thing better then in the [...]d. The sacrament is appointed, that we may haue a better grip of Christ then in the simple word: that we may possesse Christ in our harts and minds more fully and largely, then we did in the simple word. This is his ansvvere; vvhich attribu­teth great prerogatiue & cōmoditie to their supper. For no: only to compare and match it vvith the vvord of god, but also to preferre and aduaunce it so much aboue the vvord of god, that it putteth the bretherne in fuller, better, more ample and sure possession of Christ, then doth the word of god, it can not be denyed, but this is a verie sin­gular, high, & diuine benefite, and much maketh for the honour and excellencie of their supper. But vvhen vvd come to trial hereof, al this is but vvords: al is counter­feit, and being a litle examined, falleth out to be like to the apples growing by the lake of Sodome, vvhich makeTertul. [...] A­pologe [...], ca. [...] to the eye of the passinger an apparance of fayer greene fruit but vvhen he cometh to handle and tast them, they [...]esolve in to dust & asnes. Euen so this ansvvere carieth [...]vith it some craft, iugling and false shevv: vvhich being a litle considered, prooueth nothing but emptie [...]vords vvithout substance, mere forgerie and hipocrisie [...]vithout al plaine meaning and honestie. For hovv can▪ [Page 210] yovv explicate your self, that vve receiue Christ better byM. B. Paradox eating the bread, or seeing the bread broken, then by hearing the vvord preached? Yow confesse, that by the vvord we get possession of the sonne of god: yow cōfesse wePag. 46. possesse him by the vvord fully and perfitly. This pos­session is the vvorke of faith, and the body of Christ is not othervvise gripped, possessed, or eaten in the supper, but by faith, when as we beleeue that Christ died for out redemption and rose again for our iustification. VVhichBefore, pag. 7 [...]. 79. being al your ovvne doctrine, hovv can yovv explicate to the intelligence of any man, that vve better grip, possesse Christ not pos­sess d [...]ett [...] by the bread, then by the vvord. and eate Christ in bread and vvine, then in the vvord? It a true honest man vvhose vvords I trust, before vvitnesses geue me a booke, and I take it of him; and being posses­sed of it, vse it as myne ovvne, neuer a vvhit doubting of my right: if the same person after come to me, and vvil persvvade me by an external signe and say, Sir, see, here isM. B. paradox refuted by al Cal [...]i [...]sts. a peece of bread, as truly as I breake and eate this bread, I geue yow that booke; haue I by this external act any better possession, right, interest, or grip in the booke then I had before? certainly not. In like sort, Christ dwelleth in our harts by faith, & his vvord assureth vs after these mens doctrine, that so often as vve trust to be saued by his passion, vve eate his flesh and drinke his blud, andBefore. pa. 78 79. 80. that, fully, truly, verily, really and substantially. VVhereas then vve make no doubt of present possession, vvhich we already fully and perfitely enioy, hovv can this possession be better any vvaies, because vve see bread broken before our eyes? Again, let him remember the resolution of his principal Doctors, vvho haue taught vs the cleane contra­rie to that he preacheth here, vz: that Christ is receiued [...] possessed as fully by the vvord, as by their sacramentalPag. [...]1. 32. bread. Let him remember his ovvne preaching in this same Sermon, where he hath so diligently told vs thatBefore. pa. [...]74. Christ is delivered and receiued in the bread no other­vvise then in the vvord. Let him remember that P. Mat­tyr goeth one step farther, assuring vs that Christ is better Before, pa. [...]3 received and possessed by the word then by their signes o [...] [Page 211] bread and vvine: vvhich assertion doth plainly folovv, & is rightly deduced out of the very principles of their doctrine in this point. For vvhereas the possession of Christ vvhich vve have ether by the signe or by the vvord, de­pendeth only of faith, & so the possessing of Christ more or lesse, better or worse, in greater degree or smaler, is to be measured by our faith only▪ if he vvil say, that vve pos­sesse Christ better by their signe of bread then by the word, he must consequently say, that such bread more then the vvord stirreth vp our faith tovvards Christ, by which faith only vve possesse and take hold of him.

And vvhat man of common reason and vnderstanding vvil not be asnamed to say, that he is more moved to be­leeue Christs death & resurrection by seeing a peece of bread broken, vvhich is a dumb and dead ceremonie, & of it self signifieth nothing, but is a like indifferēt to sig­nifie a number of things, as vvel Christs life as his death, his ascension as his resurrection, his incarnation and cir­c [...]neisiō as wel as any of the former; which bread there­fore M. B. calleth truly a corruptible, earthly, dead element Before. pag. 177. [...]. 200. voyd of life and sowle: what reasonable man I say vvil graunt, that by such a dumb ceremonic he is more stir­red vp to beleeue Christs passion, then vvhen he heareth the same plainly and cleerly preached out of the holy Euangelists, out of the vvord of god? vvhich (as S. PauleRom. [...]. [...] calleth it) is the power of god working saluation to al that be­leeue? vvhich vvord is lively, and forcible, and more persing Hebr. 4. 1 [...] then a two-edged sword, able to diuide euen the sowle and the spirite, the ioynts and the marow, and to discerne the intrinse­cal M. B. vvith­out al reason preferreth the Geneus signe before Gods vvord. cogitations and intents of the hart. Is that blunt bread able to stirre vp our faith comparably to this tvvo-edged sword? that dul, earthly, & dead element more then this diuine creature, so lively, and forcible, and persing, as here by S. Paule it is described? If (to folovv M. B. ovvne rea­son & comparison) the bread vvithout the vvord be no­thing but a common peece of bread, and the word serues as it Before, pag▪ [...]4. [...]ere a sowle to quicken the whole action, without vvhich the bread is nothing els but a dead element: hovv can a com­mon [Page 212] peece of bread broken by the minister though neuerM. B. re [...]uted by him self. so artificially geue vs a better holdfast, a better grip, a more ample possession of Christ, thē the vvord of Christ vvhich is omnipotent and able to vvorke al? and vvhich without diminution of his ovvne life imparteth to the bread al the life vvhich it hath? Is bread the dead elemēt more effectual then the vvord, vvhich is the sovvle, that putteth life in to that dead element? Can the body separa­ted from the sovvle, or opposed to the sovvle, be said to haue more life and spirite, then the sovvle vvhich is the only founteyne of life and spirite to the body, and vvith­out vvhich, the body remayneth as voyd of al life and spi­rite, as doth any stocke or stone? Novv surely this is a [...] ­ry dead imagination, not to be conceiued of a man that hath life, and sense, and a litle vvit in him. I omit, thatZuingl. Tom. [...]. responsio. ad Confes [...]io. Lu­theri. fol. 477 Caluin, P. Martyr, and Zuinglius commonly vvrite, that never vvas there nor is there any sacrament, which exhibited or deliuered to vs Christ: but al sacraments serve [...]ther to signifie and figure Christ absent, as Zuinglius wil haue it; or to seale the communication of Christ and his pro­mises receiued before, as is the more vsual opinion of Caluin, Beza, Martir, and those that be right Caluinists▪ And therefore vvhat speaketh M. B. of better gripping Christ by the sacrament, then by the word; of possessing him more fully and largely by the sacramēts, then by the wordBefore pag. 105. 106. 87. 88. 185. 186. 189. vvhereas they teach that by the sacraments vve posse [...] him not, nor grip him at al [...]as out of Calvin, Musculus Bullinger, & Zuinglius hath bene s [...]evved.

VVherefore M. B. perceiuing belike of him self, that t [...] his riddle or oracle, of possessing Christ better by [...] signe of bread & drinke (by vvhich vve possesse him [...] thing at al [...]then by the word (which vvorketh some pos­sessiō of Christ vvithin vs) could very hardly sinke in [...] the minds of his auditorie: he therefore from this, [...] [...]th to the first old auncient grace of his sacramen [...] bread, lest it should seeme altogether friuolous and [...] profitable. For the sacraments serue also (saith he) [...] [...] Pag. 47. vp and confirme the truth that is in the word. For [...] [...] [Page 213] office of the seale hung to the euidence is not to confirme any other truth, but that which is in the euidence: & suppose ye be­leeved the euidence before, yet by the seales ye beleeue it the better, euen so the sacrament assures me of no other truth then is cōteined in the word: Yet because it is a seale annexed to the word, it perswades me better of the same. VVhereof havingBefore cap. 4 num [...]. said before sufficiētly, I vvil not stand to repeate or make any nevv discourse here. Only thus much wil I vvarne the reader, that this nevv found doctrine of seales to confirmeThe doctrine of seales bo­rovved fron the corrupt maners of mē gods vvord and promises, vvhich these extraordi­narie ministers so much inculcate, never before heard of in the vvord of god of the old testament or nevv, never in the Gospels, or Epistles Canonical, no [...] yet in general Councels, or auncient fathers, or practise of Christs Ca­tholike church; seemeth to haue had his first original & roote from the corrupt maners of these ministers and their scholers. VVho continually boasting of their only faith without vvorks, and hauing as false a faith as euer had any Carthaginian or Greeke; because they cōmonly lye, dissemble and circumuent, and vvhen they looke most simply, meane most traiteiously; vvhen they coun­terfeite much grauitie, [...]obrietie, and religion, then are fulCalvin pr [...]le­cti [...] in Daniel cap. 11. fol. 1 [...]. P [...] sunt per fidia, [...]l [...] c [...] fra [...]d [...]s. of craft, guilefulnes, & falsitie, as also Caluin truly vvitnesseth of them: they finding this in them selues, and that they can not trust one an other vpon vvords and pro­mises, but must haue seales and obligations besides: from their ovvne corrupt behaviour dravv this to the church of Christ: and make like reckening of Gods vvord and sacraments, as they do of their ovvne vvords, vvritings and obligations: and as they applie seales and bonds to cōfirme their ovvne graunts & promises, because other­vvise no man vvil trust them; they induce like opini­on vpon God & his vvord, as though the credit there­of depended in like maner vpon seales and obligations. But as at this present, there is many a simple people in the vvorld, that hath not the vse of seales, but trust one an other as vvel vpon their [...]e word or vvriting with­out farther assurance: and many a good plaine and honest [Page 214] man I knovv, vpon vvhose vvord a man might vēture as much as vpon his seale, and as truly & infallibly vvould he performe it; so much more do al true Christians make like accompt of gods word, vvhich as it infinitely overpeiseth the vvord of the best man, so infinitely is it lesse holpen by these fantastical seales of bread & vvine. VVhich vvord of God albeit M. B. tel vs, that his bre­therne Faith nothing bettered by [...]h [...]se Seales. beleeue the better by the seales of bread & drinke, yet shal he be hardly able to persvvade that to any vvise man. For first, it is a very bad and miserable faith (to say no more) that fully, perfitly, absolutely, beleeueth not God vpon his only vvord, that vvord vvhich he know­eth questionles to be gods, and to proceed from him. Again, it is as vveake & miserable a faith▪ & (to speake plainly) litle differing from vvitles foly and infidelitie, vvhich casting any doubt of the vvord vvhich he ac­knovvlegeth to be gods, is any vvhit, any iote confir­med therein, or mooued to beleeue it the more for these sophistical signes and seales, as sure & certain as vvether­cocks: for that as they turne here and there, north, south, east, and vvest, in to euery quarter and corner of the world vvith the turning of euery vvind, euen so these seales hauing al their strength, grace, & authoritie from the ministers sermon, vvhich geueth life & sowle to them, may be applied by the minister to signifie, that is, to seale things as contrary, as the east is to theBefore. pag. 176. 177. 178. 179. vvest, or north to the south; as hath bene in part touched before, and here cometh somvvhat more to be spoken of in this place.

Of the VVORD necessarily re­quired to make a sacrament.
CHAP. 10.

The Argument.

1 Of the word which M. B. and the Calvinists require to be ioy­ned to their bread, & wine, & water, to make them sacra­ments. By the word▪ they meane a Sermon. VVhich opinion is refelled as wicked and vtterly false.

2 The nature of this word is farther examined, and refelled by the example of Christ, and manifest reason drawen thence, ioyned with the authoritie of the English congregation, which in this part of faith reproveth the Scottish ministerie, as plainly Anabaptistical.

3 This opinion concludeth most of the communions and baptismes vsed thorough out England and Scotland to be no sacraments, as is declared by 4. sensible demonstrations. 5, It is the high way to abolish al vse both of Sermons and also of Sacraments.

1 HAving hetherto spoken of the general consi­deration of the elements (saith M. B.) it res­tes, that we say somwhat concerning the word Pag. 44. which I cal the other part of the sacrament. I vnderstand and take the word for that thing, which quickens this whole action, which ser­ves as it were a sowle, and geve [...] life to the whole action. For by the word and the appointement of Christ in the word, the minister knowes what is his part, the hearer what is his part, and every one is prepared, the minister how to deliver and the hearer how to receiue. Of this vvord, vvhich is principally to be attended in the sacrament, and vvhich (as M. B. truly speaketh, if he rightly vn­derstood his ovvne vvords, & applied them as he ought) is the life of the sacrament, and geveth al force and [Page 216] grace vnto it, he afterwards somwhat more at large dis­cou [...]sethSermo 3. pag. 132. [...]hus. As the Papists & we agree, that the word man concurre to the nature and constitution of a sacrament; so when we come to know what is meant by the word, we differ much. VVhat vvord [...] necessarie to to make the Sacrament. Let the Papists opinion (vvhereof yovv sceme to haue litle skil-as shal appeare hereafter in place conuenient) [...]est for this present: and helpe vs to vnderstand your ovvne opinion concerning this word, vvith vvhich yovv are better acquainted. By the VVord necessarily required to make Ibid. pa. 133. this sacrament, we meane (saith M. B.) the whole institution of Christ Iesus: what so euer he said, what so euer he did, or com­maunded to be done. And this whole institution ought to be intreated after this maner. First there ought a lawful pastor, Ibi pa. 136. 137. who hath his calling from god to intreat it. And this lawful pastor ought to intreat it lawfully. VVhat is that? He ought to preach it, to proclame it, and publikely with a cleare voyce to denounce it. He ought to open vp and declare the [...]ail parts of it; what is the peoples part, and what is his owne part, [...]ow [...]e Hovv the mi­nister must preach this vvord. ought to deliuer and distribute that bread and wine, and how the people ought to receiue it, and how they ought to receiue the body & blud of Christ signified by it. This [...]e ought to do in a familiar and homely language, that the people may vnderstād him. For except ye heare Christ in such a language, ye can [...] vnderstand. Except ye vnderstand, it is not possible for [...]o [...] i [...] beleeue: and without beleef there is no application of Christ. This is the s [...]mme of M. B. preaching touching this point: & the effect of al cometh to this, that the Sermon of the minister (to whom yet he prescribeth somvvhat like a Superintendent, of what matter, and in vvhat sort he must preach) is that word vvhich is so necessarie, and vvhich maketh the sacrament. In vvhich discourse, firstThe ministers good opinion of their ovvne vvords. of al the Christian reader may note the good opinion that these Ministers haue of them selues and their owne vvords. These signes & seales albeit they be ordey­ned by Christ to signifie and seale: as hath bene often tymes said, yet are they dead: the bread is commō bread, the vvine is common vvine, notvvithstanding Christs ordinance & institutiō. Many times the Protestant vvri­ters [Page 217] vvil beare vs in hand, that the auncient fathers, vvhē they speake of Consec [...]ation, meane thereby nothing els but the application of the bread & vvine from prophane vse to holy, from serving cōmon tables, to [...] theI [...]vv. R [...]pli [...] centra Hard. Artic. 1, Di­ [...]is [...]o 1. pag. 19. Bul [...]inger de­c [...] [...]. Sermo [...]. Calvin Insti­tutio lib. 4. [...] 17. num. 15. table of the Lord. The bread water and wine when in bap­tisme & the supper they are applied to holy vses, then are they consecrated, saith M. Ievvel & Bullinger. This is their Consecration (saith Caluin) when they are applied to spiritual vses. And so commonly vvrite Peter Martyr, Zuinglius, [...]a, and the rest. But novv albeit the bread and vvine be brought from the tauerne to the church, and there re­maine vpon the table, & al the bretherne and sisters at­tend▪ ready to receiue it in memorie of the Lords death (vvhich is from prophane vse to apply it to maruelous holy) yet notvvithstanding stil it remaineth cōmon bread, cōmon wine, a dead elemēt, vvithout life & sowle, like a dead carcas. If a Catholike priest take such bread and vvine, and hauing vvith him a sufficient company to make a communion, after their praiers ether priuate or publike, purpose farther to consecrate this common bread by re­hearsing al the words of Christ, ether after S. Ma [...]thevv, S. Marke. S. Luke, or S. Paule; al this vvorketh nothing: thus to recite Christs vvords is magical inchauntment: and Colv. Institu­tio [...]. [...]. ca. [...] 7 num. 15. Before, pag. 51. 52. it is grosse beastlines & doltishnes to suppose, that they are of any effect to vvorke any thing, say Caluin and Zuin­gliꝰ. The Papists do perversly & superstitiously ascribe force of sanctification to recital of such vvords. Nulla est vis in recitatione verberum Domini: there is no vertue at al in No vertue in the vvord of Christ. reciting the words of the Lord ether in baptisme, or in the supper, saith Bullinger. But yet after al this, if a minister of Calvins creation, vvho hath as much authoritie to make this sacrament, as hath his vvise: and nether of [...]ut much in [...]e vvord of a minister. them more then they haue to create a nevv Sunne or Moone, if such a minister come & tel a tale of his owne, spend perhaps an hou [...]e o [...] more in railing at the church discipline, at the Pope, at Papists, or in some such other argument, vvhich is the cōmon subiect of their sermōs (for fevv ministers folovv M. B. order of preaching pre­scribed [Page 218] here) then forsooth the whole action is quickened, then the bread and vvine receiue life and sowle, and from common bread become sacramental bread, significatiue bread, sealing bread, vvhereby it is sealed and confirmed to al the bretherne and sisterne, that they haue spiritually eaten the flesh of Christ by faith. Is not the blindnes of these men vvonderful, that can thus iustle our Christ, to thrust in them selues? can reiect his vvords, and so mag­nifie their ovvne? And where find they in any part ofA Sermen no vvays necessarie to make a Sacrament. the scripture old or nevv, that a Sermon is required as a necessarie part of the sacrament? VVhat Apostle or Euan­gelist vvriteth so? vvhat Doctor or Councel euer so ex­pounded the scripture, or gathered any such rule or con­clusion thence? VVe find in the Evangelists the vvhole entier forme vsed by Christ, when first of al he institutedChap. 5. num. 3. this sacrament, which before we haue in particular de­clared; and that according to the iudgement of a learned and siue Caluinist. Nether in the text of the Evangel, no [...] yet in the exposition of this Euangelist, is any such preaching mentioned, much lesse is it made a necessarie part of the sacrament, vvhereon the life of it dependeth. Our sauiour after the deliuerie of it, in S. Iohn makethIoan. ca. 14. 15. 16. 17. a long sermon. I graunt: but nether is that adioyned as a part of the Supper, nether toucheth it the sacramēt, the institution, o [...] administration, or explication, or declara­tion there of to the people; which only declaration of theBefore, pa. 5 [...]. mysterie to the people (saith Caluin) maketh the dead elemēt to become a sacrament. In the other sacrament of baptisme this [...]oward perversitie sheweth it self much more. For to vvhom wil they preach there? To vvhose vse frame they their sermon? To the infants? or to the people pre­sent if any be? If to the infant, this in deed were very magical not preaching, but inchauntement, to preach to the infant, who vnderstandeth never a vvord. To the people? Hovv so? vvhereas the sacrament is not for them, the baptisme is not to be applied to them: & the signe or element must be ioyned to make a sacrament, not for the standers by, but for the receiuers.

[Page 219] 2 ¶ Because this vvhereof vve now intreate, is the most necessarie and substantial part of the sacrament, and also of these sermons, we must somvvhat more exactly sift and search the true meaning of this word preached, which is of so great authoritie and operation in geving life and spirite to the Scottish and Geneua sacraments, otherwiseOf the vvord preached, vvhich is the vse of the Sco [...] ­tish Signe. [...]. very dead and deadly. VVherefore I desire a litle more particularly to be resolued and ansvvered, vvhat word preached this is, whereof dependeth the life and sovvle of their sacrament? Hath euery sermon this grace? Doth every idle preaching of a minister geue life and sowle to the sacrament, and with common bread make such a wonderful coniunction of Christs body, as M. B. tel­leth vs? VVhat if out of the pulpit he tel a tale of Robin hood and litle Ihon? VVhat if he do nought els, but in­veigh against the Pope, the Cardinals, Purgatorie, pray­ing to Saints, & so forth? VVhat if he fal in commenda­tion (a common argument among the ministers) of love matters and chamber-worke; as VVigandus an Arch­protestant,VVigandus d [...] bo [...]s et mal [...] Germania. mal. 6. Vide Surium in Chronico. Anno. 1566 Arch. Hamiltō in Demon­strat. Calvini­ara Confusio. lib. 2. ca. [...] [...]. one of the framers of the Magdeburge Cen­turies writeth, that once him selfe was present, vvhen a gospelling minister in his sermō, to that effect cited aboue 20. verses out of Ovid d [...] arte amandi; which also to be a common veine of preaching in Scotland, it is wel knovven & testified. Doth every such pulpit talke geue sowle to your sacrament? Yovv wil say, no. For albeit both in Scotlād & Englād, a number of Cōmunions are currant & passe wel with such Sermons, & both the Cō ­munions & Sermons are compted perfite enough, & the multitude both of ministers and Protestants like this kind of preaching best; yet vvhen they come to M. B. scanning, he (as vve may here perceiue) vvil dislike them & find thē deficient. VVherefore let vs put the case som­what more indifferent. VVhat if the Minister make his sermon of the creation of the vvorld, of the fal of Adam of the patriarchs mariages, of the deluge, of the childrē of Israels captivitie, of the old law? VVhat if he talke of the nevv testament, of persecutions, of S. Paules vocation, his coming to Rome, his trauailes there to plant the gospel? [Page 220] VVhat if he exhort the people (vvhich yet I suppose is a rare argument in the ministerie) to chastitie, to almes, to fasting, to praier, and such other good vertues, vvithout any relation o [...] explication of the Supper of Christ? Ne­ther is this the vvord, vvhich geueth life to the sacra­ments. For so yovv decide the matter both here, and in the beginning, that the vvord, vvhich yovv meane, andPag. 6. Pag. 136. is so necessarie, is the word preached distinctly, and opening al the parts of the element. There must be preached and pro­claymed and publikely denounced with a cleare voyce, what is the ministers part, what is the peoples part, how he ought to de­liuer & distribute that bread & that wine, how they ought to receiue it: what is signified by it, & a number of such matters, and al this must be done in a familiar and homely language. This vvord must go before & the sacrament as a seale▪ folow and be appended thereafter. And according to Caluin, when Calv. Institu­tio. lib. 4. [...]a. 14. num. 4. we heare mētion made of the sacramētal word (which ioyned to the signe maketh it a sacramēt) we must thereby vnderstand the promise, which being preached by the minister with a cleare Clara v [...]ce. voyce, may guide and leade the people thether, where the signe tendeth and directeth vs: that is, as before M. B. hath decla­redPag. 1 [...]. it, how able the bread is to nurish the body to life earthly and temporal▪ so able is the flesh of Christ signified by the bread to nurish both body and sowle to life everlasting. VVel, no [...] ▪ vve knovv, vvhat kind of vvord it is, vvhich thus geueth life and sovvle to their sacrament, vve shal be better able to iudge vvhat maner of thing the Scottish & Geneva sa­cramēt is. And first of al, it must needs be cleane separate [...] The Scottish Sup [...] [...] sa­crament of [...] Christ. from the sacrament of Christs last supper. For it is man­ [...]est by the gospel, that the sacrament of Christ had [...] such life and sowle. For, 1. nether did Christ make a Serm [...] 2. nether did he vvith a cleare voyce proclame and denounce, vvherevnto the signe did leade & direct the [...] 3. nether taught he his disciples, that as the bread & vv [...] nourished their bodies to life temporal, so his flesh [...] able to nourish both body and sovvle to life euerlastin [...] 4. nether declared he vvhat vvas the Ministers pa [...] [...] dutye, 5. nor yet vvhat vvas the peoples: 6. he made [...] [Page 221] mention hovv the one should deliuer the bread and vvine 7. nor hovv reuerently the other should receiue it: and so furth in al the rest we find no peece or parcel of such a word, that is of such a life and sovvle in any Euangelist; of whom yet doubtles vve learne vvhat Christ did very sufficiently; so far as is necessarie to the making of the sa­crament. VVherefore by these so many essential parts re­quired to their Scottish or Geneua signe, and not vsed or practised by Christ in his sacrament, vve may assuredly conclude, that Christs sacrament and their signe are of cleane different natures. Besides al vvhich, M. B. him selfBefore, pag. 200. teacheth vs, that in their Scottish Supper there are t [...]a propiners or geuers vvhich deale their sacrament, vvhereas in Christs supper there was but one. In the Scottish sup­per the minister exhibiteth only the signe of the bread: he deliuereth only an earthly creature not worth a straa, vvhereas in Christs supper it vvar far othervvise: as M. B. be he ne­ver so prophane, vvil (I suppose) graunt. But to omit this, and returne to the word, and stay thereon. Although this be most euident and most sufficient (especially that of the vvord not preached by Christ, and yet required of necessitie by them) to make an essential separation be­tvvene Christs sacrament & their signe or sealing bread; yet for the better iustification of that vvhich I haue said,The English clergy against the Scottish. I vvil produce for me against M. B. & the Scottish mi­nistrie, the authoritie of my lord Archbisshop of Can­terbury and our English Congregations, vvho condēne this opinion of mere Anabaptisme, and that by scripture & authoritie of their chief Apostle of our age H [...]lderike Zuinglius. For saith my L. of Canterbury against theVVhitegist do sense of the ansvvere tra­cta. [...]. pa. 565. Puritanes; It is manifest Matth. 3. v. 13. 14. 15. that Iohn did baptize without preaching. Nether reade we, that Christ prea­ched immediatly before the distribution of the sacrament of his body to his disciples. Yet h [...]d it bene so necessarie a matter as yow make it, and of the substance of the sacraments: the Euangelists would haue expressed it by one meanes or other. And vvhereas this notvvithstanding the Puritanes pro­ceed, & say vvith M. B. that the life of the sacraments depen [Page 222] deth of the preaching of the word, this as a fowle error and most vntrue, he refuteth somewhat more at large with very good reasons: part of which, for M. B. better instruc­tion or satisfaction I vvil set downe. Thus he disputeth: If this doctrine be true, then be the sacraments dead sacra­ments, Ibi. pa. [...]66. and without effect, except the word be preached, when they be ministred. And so some of your adherents in plain ter­mes affirme▪ saying that they are seales without writing, and M. B. prea­ching, [...] [...]na­baptistical. plain blanks. VVhich doctrine savoureth very strongly of Ana­baptisme, and depriueth those of the effects and fruits of the sa­craments, which haue bene partakers of them without the word preached, when they were ministred: & so consequently even your self (M. B.) for it as not very like that there was a sermon at your christening. And therefore this doctrine must of necessitie bring in rebaptization, & condemne the baptisme of infants, which is flat Anabaptistical. For if that baptisme be without life, at which the word of God is not preached, then can it not be effectual, and regenerate those that were therewith baptized, and therefore it must of necessitie be iterated, that it may be livelie. Here is one reason, and the same very strong, vvhereby M. B. him self probably is proved no Christian, as being not at al baptised ( [...]r water without the word is nothing but mere & de [...] water, as likewise the bread is nothing but common bread: and such bap­tisme lacking the life of a sermon, is not able to geue life or regeneration to others, more then a dead man is able to geue life or generation to any) and al baptismes here­tofore practised in the catholike church and most Pro­testant churches, are no baptismes, and consequently al or most of the Scottish nobilitie, people, & ministerie must be rebaptised, if they wil be accounted Christians.

VVhich is one invincible argument for the Anabaptists concerning al Christians of times past. Now let vs heare an other for those that come hereafter. If baptismeIbi. pa. [...]6. be dead, at which the word is not preached; then can it do no good to infants, who vnderstand not the word preached. For if the preaching of the word be so necessarily adioyned to the ad­ministration of the sacraments, it is in respect of those that are [Page 223] to receiue the sacraments. And then must it needs folow, that the sacraments may be ministred to those only, which are able to heare the word, whereby infants are secluded from bap­tism [...] And in deed this is one of the strongest arguments, that the Anabaptists haue. This for al Christians to come: soM. B. prea­ching. Ana­baptistical. that hence forward by M. B. Theologie, baptisme must no more be ministred to children or infants, but we must expect with the Anabaptists, vntil they come to yeres of discretion, that then they hearing the minister preach, may haue the right sacrament endued with life and sowle and perfite essence, which now for want of such preaching, is to them mere water without the spi­rite, a dead body without life or sowle, and (as our Puri­tanes speake, iust according to Caluin & M. B.) nothing but seales without writing and plain blanks. After, foloweth an authoritie of Zuinglius to prove his purpose, which because it is very long, & would fil vp a leaf at lest, I willingly omit. The summe of Zuinglius allegation, and my L. application is, that the word preached is not the life and perfection of the sacrament, but that the sacraments are perfite without it, and that M. B. and al other in teaching this doctrine, plainly ioyne hands with the Anabaptists. ThusIbi. pa. 568. my Lord of Canterbury. Vnto whose reasons, one more I wil adde, which M. B. his preaching before, and the ge­neral doctrine of the sacramentaries yeldeth against this toy, or rather madnes. It is agreed among them very ge­nerally,Before, pag. 115. 197. 198. that the baptisme of S. Iohn was the self same, that Christ & his Apostles after deliuered to the church & we now enioy. VVhich being so, then must it needs fo­lovv, that it had the same matter & forme, the same elemēt & word that ours hath. This is evident, & can not be de­nyed. Let vs then proceed, & because of the matter & ele­ment, Christs Sacra­ment had no such vvord as hath the Scot­tish. which was water in both, there is no controversie; let vs consider the forme, that is, the life and sovvle, the word preached, without vvhich, baptisme is nothing but water, as their other signe of the supper conteyneth no­thing but cōmon bread. VVhen S. Iohn ministred baptisme to Christ, did he preach the word, as here vve haue it defi­ned? [Page 224] did he with a cleere voyce denounce and proclame to Christ al the parts of baptisme? Did he tel Christ vvhat was his owne part and dutie, as likevvise what was Christs part & dutie? How Christ ought to come & receiue the bap­tisme? and so furth, as here vve haue the vvord defined and explicated? Let M. B. make choise of vvhich part he vvil, and answere yea, or no; & I suppose he shal perceiue his ovvne error and foly; and that as in ansvvering truly, he must deny al his preaching hetherto about this VVord, so if he vvil stand to maynteine his vvord, and say that S. Iohn vsed in his sacrament such a word, such preaching and opening al parts of the sacrament, this affirmation in the iudgement of sober men wil conuince him not so much of folie, as furie▪ not of heresie, as of phrenesie: the parti­cular consideration vvhereof I leaue to him selfe.

3 ¶ Novv let vs a vvhile sequester al authoritie both of god and man, of scripture and father, old or nevv, sa­ving M. B. him self, and examine this matter by it self, ac­cording to indifferent trial, & M. B. his ovvne preaching. If vve marke vvel, vvhat vvord it is that he requireth to geue life to the sacrament, vve shal find it to be such a word, as proueth the tenth part of English and Scottish baptismes and communions to be no sacraments at al. For first, vvhereas in very many churches of England,1 (and I thinke the like of Scotland) baptismes and com­munionsMany bap­tismes voyd. for vvant of Sermons. are ministred vvithout Sermons; in many▪ some poore homilie is read in steed of a Sermon; in al these churches the sacraments are dead things, the communi­on bread is nought els but common bread, the vvater of baptisme is cōmon prophane vvater, & nether of these any sacrament. And that the reader thinke not my asse­veratiō bold or straunge, vvhere I say, that in England in many churches are so fevv Sermons, let him vnderstand, that albeit there be in deed order prescribed, that in euery parish church there should be 4. sermōs in the yere, euery quarter one, (vvhereas in the yere there are baptis­mes and communions perhaps 2. or 3. hundred) yet this is soil obserued, that notvvithstanding such order takē, [Page 225] the Cābridge doctors them selues testifie, that they know parishes not far from Cambridge so principal an VniuersitieThe. C [...]t. i [...] his 2. R [...]pli [...] pa. 164. for preachers, where one of these sermons was not in 4. yeres together: which if it be so, so nere to Cambridge (say they) what is to be thought of other places of the realme? And els where the same parties affirme, that in most churches of England, Idem in his first Replie pa 110. there is none that ether can or wil preach: so that this one clause maketh voyde thousands of baptismes, and thou­sands of Communions in England and Scotland. For this must be obserued by the vvay, that such reading of Homilies in the church, is not (according to this defini­tion, not these mens opinion) preaching of the word with a T. Cart▪ vbis [...] pra. pa. 127. cleere voyce; no more (say they) then a mens pen or hand is his tongue and voyce: vvho furthermore vtterly denyApud VVhite gift pa. 57 [...]. such reading to be comprised in the name of preaching, despise it altogether, and say that it is as il as playing on a stage, and worse to.

Next (to omit Homilies & come to sermons) where­as2 this vvord is appointed by Caluin to be preached af­ter one certaine forme, vz, that the minister preach the pro­mise, and leade the people thether where the signe directeth, how many thousand ministers faile in preaching this pro­mise? who doubtles in al the Gospels, where after the Protestant-Theologie mention is made of the sacrament can not possibly find any such promise as Caluin surmi­seth, for that assuredly there is none such. For to tel vs,Before, pag. 205. that these vvords This is my body, is a promise, is as blunt & ridiculons a toy, as if a man would make the articles of our Creed promises: as if some vvise minister wouldMost Scottish sacraments voyd, for vv [...] of the VVord▪ tel vs, that these verities, Christ was borne of the virgin: he suffred death vnder Pilate: be rose againe, and ascended, vvere promises: which are of like qualitie with that promise of Iohn Caluin. And if in Christs words vvhere he institu­teth this sacramēt, there be no promise, hovv then shal the minister preach with a lowd & cleer voyce vpō this promise which is not? If to helpe forward the matter, we shal take M. B. his expositiō, that the minister must tel the people, whereto the signe tendeth and directeth them, that is, looke [Page 226] how able the bread is to nurish them corporally, so able is Christ to nurish them spiritually to eternal life: which spiritual nurri­ture is sealed & cōfirmed in them by these reuerend seale [...] of bread & vvine; first this similitude is taken not from the scripture, but from the doctors & f [...]thers, and there­fore a Minister is iniuried, and it is against his profession, out of the pulpit, vvhence the only vvord of the Lord should sound, to preach such inventions of men. Next, vvho can doubt but thus to prescribe one certain rule as necessarily to be obserued, is the right vvay quit to dis­anul as many mo thousand [...] of their baptismes & com­munions. For vvho can imagin, that the vnruly minis­ters folovv any one certain rule? Or vvho knovveth not that it is in a maner against their professiō, to admit any such vn [...]i [...]ie? And yet this very order, intended (I suppose) by Caluin, and exactly and particularly thus defined by M. B. is most essential. For seing the bread and vvine are material p [...]s, and by their condition apt to signifie in general a hundred things, as hath bene declared; whereas the determination and reducing of it from ge­neral to special, from signifying things prophane, to sig­nifie things sacred, & among a number of things sacred one several & singular, vz. the eating of Christs flesh by [...] before. pa. 178. 179. 280. faith, dependeth vpon the vvord of the minister thus de­termining it: assuredly this vvord bringing vvith it this determination, and so separating and abstracting theTo [...] right vvord bread from al other things, is most necessary, most essen­tial. For as a peece of wax, vvhich is to receiue the kings seale or image, is indifferent before the stāpe, to receiue the image of a serpent, of a dog, of a tree, of any living creature man or beast, but after by the stāp is limited to one certain forme and representation: even so the bread being the matter, and as it vvere the vvax which is to be sealed, is of it self indifferent to as many stampes & ima­ges. But vvhen the minister cometh, and according to M. B. and Caluins direction telleth them, that as the bread feedeth their body to life temporal, so the flesh of Christ feedeth both body and sovvleto life eternal &c. [Page 227] [...]ow this word putteth a certain print, a certain image, a certain stamp & signe on the bread, vvhereby it receiveth this one sacramental significatiō. This is it vvhich putteth life in to the dead element: and this vvord is the life and sovvle of the communion. VVhich being so, thereof I conclude plainly & directly, that thorough out al Scot­land and England are very fevv true communions, veryVVanteth i [...] most Scottis [...] Sacraments. fevv sacraments of Christs body. For if there be a Ser­mon made, & not an homilie read; yea, if the sermon en­treate of the sacrament, and not of other matters: yet if the minister preach not as here M. B. and Calvin ap­point, ether for frowardnes because he wil not be com­maunded, or els of very conscience, because he is no Cal­vinist, but a mere Zuinglian, vvho defineth the sacramētB [...]fore. pa. [...] 19. [...] to be nothing but a badge, a token, a memorial, and that it hath no such vertue of sealing and confirming, vvhich the Zuinglian condemneth as Anabaptistical: this sermō is not the vvord vvhich geueth life to the sacrament, butpag. 139▪ leaveth it as blockish, dul, and dead an element, as it was before. Because although the minister vnto this wax of bread and vvine put a seale, a stāp, a signification; yet he putteth not the right seale, the right stamp, the right signification: although he preach the vvord, yet he prea­cheth not that word, vvhich should quicken and geue life to this action, he preacheth not that word, vnto which this seale is to be appended for confirmation. Much more may I conclude, that al English ministers, if they be not Puritanes, but folow their Archbisshop my lord of Can­terbury, vvho condemneth for Anabaptistical no lesse then Zuinglius (though for an other reason) this opiniō of geving life to the sacraments by preaching the vvord; [...]l they can never possibly haue any right communion, any right sacrament: they can haue nothing but commō bread, but a dead element, because they admit not, but contrariwise (o great sacrilege) impugne that vvhich is the very sowle, and should geue life to the sacramet.n

I conclude thirdly, that if a Scottish & perfit Calvinian3 [Page 228] minister make the sermon, except he humble him self to preach not only this former word of the promise invēted by Calvin, & found no vvhere in the Gospels; nor only the word of the mystical similitude betvvene the bread andVVhat be the essential parts of the VVord, necessarie to make the sacrament. Christs body required by M. B. & borowed out of the doctors, but also besides, with a cleer voyce, preach distinctly, & open al the parts of the sacramēt, which thing here M. B. in general requireth & in special reherseth & explicareth; nether is such a Cōmuniō the right sacrament, to the es­sence & cōplement vvhereof it is necessarie, not that one or two, or a fevv, but that al parts of the sacrament and sa­cramētal1 receiving be opened & declared, vz. 1. that a law­ful2 3 minister, 2. vvith a cleere voyce, 3. in a familiar & home­ly language, 4. publikely proclame and denounce, 5. the b [...]il4 5 parts of the Supper or Cōmuniō. 6. what is the peoples part. 7.6 7 8 what is his owne part. 8. how he ought to deliuer that bread and wine. 9. how the people ought to receive it. 10. how they 9 10 11 ought to receiue the body and blud of Christ signified by it. 11.12 how they should come with great reverence to the table. Be­sides al vvhich he must also speake 12. what soever Christ spake in that whole action of his supper, without omittingBefore. pag. 146. any one iote. Al this is comprised in the name of the VVord, & al this must be preached by the minister before it can be a sacramētal signe or supper, and omitting any of these, quite marreth and destroyeth the vvhole supper: as where many parts are required to the nature and sub­stance or essence of some certain body or creature, the missing of any one destroyeth the whole: as in man or beast, the losse of any one essential part as hart lungs &c. bringeth certain death to al. So then if the minister do not in particular prosecute ech one of these parts in his sermon if he folovv not precisely and religiously this M. B. his appointment: if he play the Minister, and sting out in to other matter, against Pope and Catholike church, and perhaps inveigh against this formal prescription of M. B. for that the spirite of the Lord in them is not to be bridled by men, that they know their dutie herein, and how the sacrament is to be ministred as vvel as Iohn [Page 229] Caluin, Iohn Knox, or M. B. him self: that they wil stand in defence of their libertie, & not become servants of men 1. Corinth. 7. 2 [...]. &c. if he thus preach, or in any other sort, so that he omit any part of that word, vvhich is before declared: the bread and vvine distributed to the people after that kind ofNo Scottish communion is the Sacramēt of Christ. preaching, is not a sacrament, but stil remayneth com­mon bread, not worth a straa, for want of the right & per­fit word. And so there was never a communion minis­tred according to the Scottish communion booke since these ministers got rule in Scotland, which had ought in it besides common bread: because (to passe ouer the former 11. points prescribed by M. B. of which very probable it is, that in most Cōmunions many of them were omit­ted) 12. by very order of their communion booke some See before, ca▪ 5. num. 4. words which Christ spake (& in deed were most importāt concerning the sacrament) are purposely least out.

Fourthly I conclude, that in most of the Caluinian4 Communions, the communicants do more commonly according to their ovvne doctrine, eate the flesh of their lavvful Superiors, to vvhom God hath subiected them, then the flesh of Christ, and so consequently their table1. Corint. [...]0. 21. is rather the table of Devils, then of god, & they at that table cōmunicate ten tymes more vvith the Devil, then with God. For vvhereas among that rayling generation no one argument is more common then to rayle at the Pastors of Christs Church, & at the Catholike doctrine; vvhereas nothing is more vsual and frequent with them then to slaunder Popes▪ Cardinals, Bishops, Priests, the Catholike church of al ages, vnto vvhose obedience Christ hath bound thē vnder paine of damnation: whenMatth. 11. Hebr. 13. The flesh of Popes and bi­shops eaten in the Geneva supper. after such raylings and slaunders they eate their tropical bread and vvine, they eate as truly (to speake the lest) the flesh of Popes, bishops, Catholike Princes and people, as they ever do the flesh of Christ and after such a rayla­tive sermon, the breaking of their bread, and povvring out of their vvine signifieth as directly and autentically the flesh and blud of the Popes and bishops▪ which they not spiritually, but spitefully, not by right faith, but by [Page 230] grosse and froward infidelitie and detraction teare, rent, pul in peeces & spil [...]as at an other more sober sermon (ifAt truly as the flesh of Christ. any such be) it signifieth the flesh & blud of Christ. And the bread and vvine being appended afterward, serue as aptly in the one sermon, time &, place, to seale and con­firme the malicious and slaunderous eating of the flesh of Bishops and Christian people, as in the other sermon time and place, it serueth to seale and confirme the spiri­tual eating of Christs flesh: and the vvord of the one ser­mon determineth and limiteth as wel and perfitely the general signification of the bread and vvine to the one sense, as the vvord of the other sermon restrayneth it to the other sense.

Finally I conclude, that this doctrine is the high way5 to remove from the Cōmunion, al vvord of God, one or other, ether preached or not preached. For let vs sup­pose, vvhich may be very easely, that halfe a dosen Euan­gelicalThe Geneua Sacrament perfit vvith­out the vvord. bretherne knovv as vvel as the minister, vvhereto the signe of bread and vvine is referred, that the one sig­nifieth Christs flesh, the other his blud: that as by bread they are nourished temporally, so by the other they are nourished eternally: item, that by oft frequenting the communion they know their owne dutie, they knovv the ministers dutie, and so forth; if such bretherne come to supper, vvhat need is there of a sermon▪ Nether let M. B. deny my supposition. For it is a thing most easie & fa­cile, and no doubt many there are, vvhich by reading his booke, and perhaps this, or by hearing it so oft told them out of pulpits; without any [...]ers sermon, haue it stil fresh, and deepely imprinted in their memorie. Here in this case, what need a sermon▪ To geue life to the action? The life is geuen alredy. To quicken it? It is quickened alredy. To put them in re­membrance of their dutie? I presuppose they remember it vvel inough. To keepe the fashion and custome of the church? That is not spoken like a Minister. And if I graunt that order is good: and so not to be neglected for regard of other ignorant men, yet hereof it folovved [Page 231] that the vvord preached after your owne fashion often tymes geveth not life to the action; but the action, the sacrament is as lively, as quicke, as ful of sovvle without it, as with it. And to this cōclusion, M. B. him self brin­geth the whole effect and drift of the vvord preached and his so diligent explication thereof. Al vvhich (saith he) must be done in a familiar language, that the people may Before. pag. 216. vnderstand; that vnderstanding they may beleeve; that be­leeving they may applie Christ to them, which is to eate him by faith. Then, if these communicants of vvhom I speake, vvithout such a sermon vnderstand (as I presup­pose) already, and beleeue, and so applie Christ to them, vvhich is to eate him spiritually; what necessitie is thereThe VVord sup [...]s [...]uous in many cōmu­nions. of the vvord and preaching at al, vvhich serveth only for novices or infidels, to make them vnderstand and beleeve in Christ, and not for faithful, & such as vnderstand Christ already So that M. B. word, & preaching thereof so ne­cessarily required to make their supper or signe; presup­poseth in deed al the bretherne and sisterne vvhich come to receiue, to lacke faith and vnderstanding of Christ; to be faithles & without beleefe of Christ, vntil the minister by the vvord preached engender faith in them. VVhich defects being not in these communicants of whom I speake (for I hope al Caluinists be not in so short space of a few yeres, by the preaching of the word become plain infidels, though they may be in a good de­gree towards it) what vse, or at lest what necessitie is there of the word to be preached, vvhen that effect is present before hand, to the vvorking vvhereof the prea­ching serveth? VVhat needeth a candle vvhen the Sunne shineth? VVhat foly it is to vvater a vvel grovven tree, vvhich hauing deepe roote in the earth is able to nourish it self? VVhat nurse vseth to feed the child▪ vvhich is 10. or 12. yeres old, and able to feed it self? If these fevv bre­thren being of good memorie, and hauing zeale to the vvord, remember these points of the vvord, vvhich maketh the bread to haue life, and become a signe, if they vnderstand Christ, and believe in him by [Page 232] vertue of old sermons, vvhich they haue heard of this matter before, vvhat needeth this Battologie? this idle repetition of one and the self same thing, this casting of vvater in to the sea, this bringing of a sevv sticks in to the maine vvood? This is the islue of this nevv devi­sed vvord, to induce contempt & neglect of both vvord & sacramēt, & to make every prophane eating & drin­king as good as the Sacramēt. VVhich thing as before [...] haue shevved by other arguments of theirs, so here the very vvord (whereof they vaunt most and glorie in) ten deth to the same scope, & induceth the same conclusion. For it can not be denied, but according to this theologie and explication of the vvord, 3. or 4. such brethern as I require, vvithout preaching of the vvord, at any commō table, at any common breakfast, haue a communion, a sacramental signe and seale, as good & effectual, as they should haue, and others haue with the minister in theThe Geneva communions rather to be called breake­fasta then suppers. church. VVhich being very true, that their breakefasts at home be as good and sacramental, as their suppers in the church, it were wel done me seemeth, if partly to avoid superstitiō, partly to correct their ovvne error, prin­cipally for truthes sake, they vvould from hence forth cal their cōmumons rather breakefasts then Suppers. For so should men thinke of them as divinely as they deserve: and whereas the Protestants cal it a supper, imitating that vvord in the Apostle (where certainly he calleth not [...]. Corinth 11 [...]. [...]0. the sacrament, but other feasts, by the name of our lords Supper) they should amend that oversight, and vvithal speake more soundly, and according to truth: as P. Mar­tyrMartyr in 1. Corint ca. 11. pa. 293. 294. Videtur d [...]ē ­ [...] prand [...]um. hath very discreetly noted, vvriting vpon that same place of the Apostle. For in respect of the time and our emptie stomake, it were (saith he) more reason to cal it a break­fast or dinner, then a supper. And this is the true & right issue of the nevv vvord devised by Iohn Caluin, and ap­proved by M. B. of that word, which they require to the essence of their sacrament: a vvord which maketh al & singular their communions and sacraments to be of a cleane different nature from that sacrament vvhich [Page 233] Christ instituted, for that their sacrament is framed in an other mould, hath though not always an other matter, yet ever an other forme (which geveth the essence toForma dat esse [...]es. every thing) then that of Christs institution: theirs re­ceiving al life, sovvle, perfection and integritie from the ministers cleere voyce and sermon, or the receivers faith,The Geneva Signe no sa­crament of Christ. whereas Christs sacrament receiued his integritie and perfection other ways & not by such meanes.

Again, this word of theirs maketh not only their sacra­ment no sacrament, being compared vvith Christs Insti­tution, but maketh it also nothing els but common bread for the most part, being examined even by this very word which them selues haue inuented, as hath bene now declared, and the learned reader shal doubtles find most true, if he examine the communions and suppers vsed in England, France, Geneua, Zurick, Zuizzerlād &c. by this vvord here appointed as necessarie to separate their sacramental supper from vulgar & prophane. And if their supper be no sacrament of Christ according to Christs order, nor yet according to their owne rules and Theologie; vvhat regard would they haue vs to make of it? How shal vve esteeme of it as diuine, sacred and ce­lestial, vvhen as them selues conclude and proue, that it is nothing but a common peece of bread, an earthly creature, voyd of al grace and spirite, a dead element, not worth [...] straa, fitter for Pagans then Christians, more meet for dogs then men?

M. B. contradictions. The Scot­tish Supper is no sacrament of Christ.
CHP. 11.

The Argument.

[Page 234] 1 M. B. very notably contradicteth him self in this first ser [...] touching the lords Supper, as is shewed by sundry examples.

2 As before cap. 10. it is proved that they haue no sacrament for want of the word, which is the formal part of the sacramēt: so here by a brief repetition of sundry things wanting in the material part (which things M. B. consesseth to be of the sub­stance of the sacrament) it is manifestly concluded, that their supper is no sacrament of Christs institution, in respect of the matter, no lesse then of the forme.

1 And thus much concerning the word, the formal part of the sacrament, by vvhich as the more principal vve see proved, that their Scottish Supper is no sacrament of Christ. Novv for a conclusion of this first Sermon, I vvil gather & proue as much by the other part, vvhich is the matter of the supper ac­cording to M. B. his ovvne division: out of both vvhich, the Christian reader shal be able to gather a most strong and sure resolution, that it possibly can not be any sacra­ment, vvhich saulteth both in the one part, and in the other, vvhich nether hath right matter, nor right forme. Only first of al, I vvil in fevv vvords put the reader in re­membrance of M. B. notorious contradictions vsed in this short sermon, vvhich I vvisn the rather to be mar­ked, partly for that they shew this man to be a right scho­ler of Iohn Caluin, whom he so narowly folovveth▪ evē Be [...]ore. c [...]p. 3. [...]m. 2. in this blind kind of vvriting and preaching: partly for that the original cause of this such opposite doctrine in them both is one, that is to say, an ambitious affectation vvith high, ample, and maiestical vvords to vvin some good opinion to their single bread and drinke among their simple auditors, vvhom by such glorious speach, as it vvere by a baite and pleasant allurement they vvould gladly dravv to some honest opinion of their late devi­sed fantasie. These contradictions albeit they be scattered [Page 235] thorough out this vvhole treatise; yet the 7. chapiter, and 8. and 9. yelde better store of them, as for example. The The first con­tradiction Before, pag. [...]64. [...]65. bread not only signifieth the body of Christ, but hath it also truly conioyned with it. For if it signified only, a picture were as good. And yet the bread is so far from having this con­iunction, that it vvanteth the signification of a picture. I say, it signifieth not so much as doth the picture, vvhich repre'enteth Christ vnto our remembrance of it self andPag. 177. 178. 179. by it self; and so doth not the bread and vvine, vvithout a sermon: yea and then also it representeth him very doubtfully. Againe, the bread and wine truly and really de­liver The second. Before, pag. 164. 165▪166. the substance of Christ vnto vs▪ For except first we re­ceiue the substance, we can haue no participation of the fruit and merits. And therefore the bread & wine are a very hand which delivereth vs that substance, and with that hand is Pag. 165. 168. Christs fiesh verely conioyned, as a medicine in the bo [...]e of the Apotecaries shop. And yet the bread doth no wayes deliver or exhibite the body of Christ, but only signifie the same. For it is a sacrament, and ye must looke for no other coniun­ction Pag. 126. 127. 128. then sacramental, that is, for no other coniunction then significatiue and figuratiue. For that is al, that a sacrament valueth with these men. Again▪ that whichThe third. Before, pag. 1 [...]. we receiue in the sacrament, & is signified by the bread and vvine, is not the benefites of Christ, or vertue which fle­weth from him only, but the very substance of Christ him self. For it is not possible that I be partaker of the iuyce which flo­weth out of any substance, except I first get the substance it self. And yet the blud of Christ vvhich vve receiue, is not the substance of Christ, nor any part of his substance. ForIn his 3. Ser­mon. p [...]. 117. it is no other thing, but the quickening vertue and power that f [...]wes from Christ; and the merites of his death. And we drinke of that blud, when we drinke of the lively power & vertue that flowes cut of that blud. Again: there is a wonder­ful, The fourth. Before. pag. 1 [...]5. 1 [...]7. high, and mystical, yet very true and real coniunction be­tvvene the bread & Christs body: & yet for al that the bread is no more cōiovned there vvith, then Christ is [...]oy­ned with the devil. For there is no other coniunction, then is betvvene the vvord spoken, and the thing vvhich [Page 236] the vvord signifieth, and so vvhen Christ commaunded the devils out of possessed bodies, vvhen he spake of Sa­tan, of Beelzebub, of Lucifer; Christ and Satan, Christ & Beelzebub, Christ and Lucifer the prince of devils vvere as nighly conioyned, as the Protestant cōmunion-bread & Christs body. For as M. B. hath diligently told vs be­fore, so as though it vvere a principal high matter, he in the same termes repeateth it tvvise or thrise in the next sermō, that looke what sort of coniunctiō is betwixt the word Pag. 7 [...]. and the thing signified by the word, that sort of coniunction is betwixt the sacrament, & the thing signified by the sacramēt. And in the same place: So soone as thow seest the bread tane in the hand of the minister, thow seest it not so soone, but incontinent the body of Christ comes in to thy mind, these two are so conioyned together: even as Christ never named the devil, nor any Christian man blesseth him self from the devil, but streight ways the devil comes to his mind; which maketh nether very wonderful, nor very true con­iunction. The fist. Again. The coniunction of Christs body vvith the bread is wonderful, high, secret, mystical: & except thowBefore, pag. 1 [...]7. be illuminated with the spirit, and except thow have a hea­venly illumination, thow canst never conceive, never vnder­stand it: and yet it is as vulgar and ordinarie, as the con­iunction of words with the things vvhich they signifie, which is the most vsual and base coniunction in the world: the coniunction is no higher, nor more secret, thē is everie most popular signe hāged at every tauerne dore at the dore of everie hosterie, cabaret, or tipling hovvse to signifie meat, or drinke, or lodging to be had there: no more then is an ivy bush to signifie vvine, a vvad of stravv to signifie beere or ale, a lyon or flovver de lyce to signifie the king of Scots and king of France: whichBefore, pa. [...]9. self same examples of signes & significations, Zuingli▪ Before, pag. 174. and the Zuinglians, Calvin & the Caluinists expresly geue, and M. B. iustifieth, saying, that the sacrament is nothing els but a visible word: for that as the audible vvord, the vvord vvhich is spoken and heard, bringeth the thing spoken of to memory by the [...]are, so the visible [Page 237] vvord, that is a signe such as I haue mentioned, bringeth the thing signified to memorie, by the eye: & such a signe is the bread and vvine, and no other, for that it is no other thing but a visible word. Again. VVe get Christ better in the sacrament, then in the word of God. VVe get there a bet­ter grip of Christ then in the word. VVe possesse him in our harts more fully and largely then by Gods word. and yet vve get him no more in the sacrament, then vve get him vvithout the sacrament, vvhen vve heare him named, that is, then vve get him by the vvord. For the sacrament is nothing but a visible word, and so by the sacrament vve get and grip him no more, then by a vvorde, & then vve get grip and possesse him no more, then vve get, grip, & possesse the Deuil, as hath bene said. For him vve no lesse remember, as soone as vve heare him named. And therefore by this plaine and evident deduction, the sacra­ment geueth the Caluinists no better grip, no fuller possessiō of Christ▪ then it doth of the Deuil. And if they confes [...]e, that they possesse Christ no better by the vvorde of God (M. B. saith, not so wel) as I vvil not stand much against them herein, so long as they talke of them selues, so if it were applied and spoken of true Christians, the sentence were not so false and contradictorie to true Theologie, as plainly vvicked, blasphemous and develish. OnceThe se [...]th. again. One point of [...]h [...]s coniunction betwene Christs body and the sacrament standes in a continual and mutual concur­rence Before, pag. 1 [...]2. of the one with the other, that the signe and thing signi­fied are offered both together, at one time, and in one action; Pag. 19 [...]. there is a ioynt-offering, and ioynt-receiuing &c. & yet they are not offered in one action, nether is there any such mu­tual concurring, or ioynt-offering, and ioynt-receiving. And that doctrine of ioynt-offering & ioynt-receiuing is al­together Papistical. For albeit the minister geue the signe,Ibid. that is the earthly thing, yet he geves not the heauenly, b [...]t Christ keepes that ministerie to him self, and dispenses his body & blud, not vvhen or to vvhom the minister dispen­seth the signe, but to whom and when him self pleaseth. For othervvise vve should tye Christ and his holie spirite to [Page 238] the ministers action, vvho must not be so tied, and vvho therefore sometimes geueth the thing signified before the sacrament be geuen, sometimes after. Nay properly and plainly to speake, the sacrament is not ordeyned for any such ioynt-offering or ioynt-receiving, or cōcurrence, butPa, 11 [...]. only to be a seale and confirme the eating of Christ, or grace of the sacrament, vvhich is geuen before. To make short (for if a man would rehearse al, he might fil many leaves, and my mind is only by a few examples to direct the reader to conferre and marke the rest by him self, to which end these fevv may serue for a sufficient introdu­ction) if it please the reader diligently to marke and per­vse these 2. or. 3. chapiters, he shal find a number of such ether most sensible contradictions, or most foolish hipo­critical affectations, vsed by one, vvho desyreth to adorne a base, beggerly, and contemptible bit of bread and sippe of vvine, vvith high, ample, & diuine similitudes, vvords & comparisons, as it vvere to cloth an ape vvith purple, or to put Hercules club in the hand of an infant: as vvhen he calleth their bread & drinke a high mysterie &Pag. [...]64. [...]67. potent instrument to convey Christs body vnto vs, being as base & vveake an instrument, as any vvord that pro­ceedeth from Turke or Ievv, vvhich is no great high mis­terie, nor instrument very potent. And this being noted by the vvay concerning M. B. his contradictions, I vvil end this ansvvere to his first Sermon vvith a summarie note, hovv many vvayes their Scottish supper is no sacra­ment of Christ according to M. B. his ovvne doctrine, for cause of defects and vvantes, vvhich are found in the material part of that their supper. VVherein yet I must craue pardon of the reader, if I keepe not an exact distinction betvvene al material & formal parts requi­redMatter and forme [...] dis­tinguished by M. B. to these mens sacramental signe: because as herein I can go no further then they teach me; so M. B. ioyning Christs vvords sometimes vvith the ministers sermon, & making them part of the forme, at other times placing them among the elemental, ceremonial, and material parts, dravveth me necessarily after, vvhere he goeth on [Page 239] a fore: and on vvhether side he resolueth to place them, the effect cometh to one, because alvvays they are essen­tial, and so of necessitie to be vsed, if vve looke to haue a sacrament made.

2 ¶ To come therefore to my conclusion, for ground and foundation thereof, I take M. B his vvords, vvhich he hath geven before in the beginning, & here in the end iterateth againe, and affirmeth as a most irrefragable and vndoubted veritie. In the beginning he told vs, that in the sacrament are two sorts of signes: signes elemental as bread & vvine, & signes ceremonial. He told vs vvithal, that there was neuer a ceremonie, which Christ instituted, but Before, pag. 146. it was as essential, as the bread and wine. VVhat ever Christ commaunded to be done, what ever he spake, or did in that whole action, it is essential, it must be done, and no io [...]e can be omitted but ye pervert the whole institution. Here for a con­clusiō he saith▪ VVhen the sacrament is spoyled of the essenti­al forme, it is no sacrament. There is an essential forme in bap­tisme: and there is an essential forme in the supper: which if they be tane away, ye tyne the vse of the sacrament. The essen­tial forme of baptisme is, I baptize thee in the name of the fa­ther, of the sonne, & of the holy ghost. Leave out any of these 3. or do it in the name of any one of the three persons only, ye tyne the essential forme of baptisme. In the supper, if ye leaue [...]u [...] the least ceremonye, ye tine the essential forme, and so it is no sacrament. This being true, that euery ceremonie that Christ did, euery word that Christ spake, every action of his vvas so essential, that no iote thereof may be omitted, but [...]fany defect [...] in the Scottish Supper. vve destroy the sacrament, hereof I conclude, that their Scottish sacrament is no sacrament of Christ, for that it lacketh many of these so necessarie signes, and essential ceremonies. First, because Christ before the delivering ofBefore, pag. 147. 14 [...]. his sacrament, vsed a ceremonie signifying the lovvlines of hart, the puritie and cleanes of conscience required in them, vvhich come to receiue the sacrament. After, he gaue them a very diuine instruction, and commaunded them in most effectual vvords to do the like: vvhich cōmaundement according to the tenor and maner of [Page 240] speech carieth vvith it as precise & severe an obligatiō, a [...] any vvords of Christs supper: & to a Protestant it should vveigh as deepely & binde as much. For that precept, Do this in remēbrance of me, examined in cōmon iudgement, and according to the sound and poise of the vvord, bin­deth no more, nor so much, as being vttered vvith lesse circumstance & fevver vvords importing a necessarie cō ­maundement, then vvhen Christ saith after that vvas­shing I haue geven yow an example, that as I haue done to yow, so yow do also. Amen Amen I say to yow, a servant is not greater then his lord, nether is an Apostle greater then be that sent him. If yow know these things, yow shal be blessed, if 1 yow also do them. Here is one ceremonie which Christ did,2 The Scottish supper no Sa­crament of Christ. & many wordes which he spake at the Institutiō of the sa­cramēt. Nether this ceremonie vse the Scottish ministers at their supper, nor speake they these vvords: ergo they omit somvvhat, vvhich Christ did and spake. Al vvhose doings and speeches being essential, so essential, that in omit­ting any one, ye tyne and destroy the sacrament, hereof it folo­vveth,Before, pa. [...]50, 151, that their Scottish Supper is no Sacrament of3 Christ. Next, Christ 3. taking the bread in to his hands4 gaue thankes to his father, and vvithal 4. blessed & sanc­tified5 the bread: after, he 5. tooke the cuppe in like maner,6 and geving thanks to his father 6. vvithal blessed & sanc­tified the cuppe, as both the Evangelists, S. Paule, Caluin, Ievvel and Beza confesse. The Scottish supper hath no such blessing, no such sanctification of the bread & vvine but purposely omitteth it: and therefore here are 2. more essential ceremonies tvvise vsed by Christ, and yet neuer at any time vsed, but neglected and contemned by them in their ministration, & therefore their supper vvanteth somvvhat perteyning to his essence, and so is no sacra­ment. Further more, 7. Christ did not once only breake the bread, & tooke to him self a portiō, willing them to breake the rest and distribute among them, but him self did dis­tribute Before, pag. 155. [...] and breake it to them, and delivered it with his owne hands, signifying by that action, that it was not possible for any man to haue participation of his grace, except him self [Page 241] gaue it. In the Scottish supper, the minister breaketh not the bread to everie communicant, he delivereth it not with his owne hand, as Christ did, and so he leaveth out a very important ceremonye, and therefore their supper can not be accompted Christs Sacrament. After Christ had taken the bread, geven thankes, blessed, broken, & so forth. finally for declaration that they might vnderstād8 where vnto al the premisses tended, he spake these words which were most essential and concerned the substance of the sacrament: This is my body, which is geven and bro­ken Vbi sup. for yow: This is the new testament in my blud, which is shed for yow. These vvords of Christ, vsed by Christ in the Institution of his sacrament, the Scottish mini­sterieBefore. pag. 156. 160. vseth not in the ministration of their supper. Er­go their supper is no Sacrament of Christ. To M. B. his supposed reply, that the vvords of Christ are not omit­ted, for that before the sermon, the minister historically out of the pulpit mentioneth Christs institution; an­svvere is already made, that this nothing helpeth them, but much more shevveth their infinite pride, and con­temptuous breach of Christs order. For Christ first of al tooke the bread in to his hands, blessed it, brake it, & after pronounced those vvords; they cleane contrary, first of al reherse those vvords out of the pulpit, vvhere there is no bread high them, much lesse haue they the bread in their hands as Christ had. I ansvvere furthermore that such historical narration (being told an hovvre or 2. before the cōmunion, and the entier Sermon coming betvvene) can haue no relation to the blessing or sanc­tifying of their Supper. For as M. B. here telleth vs, there is an essential forme in baptisme: there is an essential Pag. 11. forme in the supper: which if they be tane away, ye tyne the sacrament. The essential forme of baptisme is (saith he) I baptise thee in the name of the father, of the sonne, and of the holy ghost. And according to the order of the commu­nionThe Scottish communion booke. booke, the minister as he speaketh these words, ta­keth water in his hand, & layeth it vpon the childs forehead. VVhereby vve see that the essential forme is to haue the [Page 242] words ioyned with the element: & if the minister speake the words at one hovvre, & lay on vvater the next vvith­out the vvords, he tyneth and destroyeth the essenti­al forme of baptisme, and so it is no sacrament. Ergo by like reason vvhereas the sacrament of Christs body hath a like essential forme as baptisme hath; the Minister making a narration of Christs vvords before the sermon as it vvere at 9. of the clocke, and after an hovvre, at ten delivering bread and vvine vvithout the vvords of Christ, tyneth and destroyeth the sacrament of the supper, and so the Scottish supper is no sacrament of Christ.

These fevv instances and exceptions for example sake I geue to the Christian reader, vvho may find a number of this sort, if he please advisedly to consider that vvhich bath bene said of this matter heretofore. And if novv according to M. B. his resolution a man leaving out the least ceremonie vsed by Christ in his supper, perverteth the Pag. 51. The Scottish Supper vvic­ked and sacri­legious. whole institution and marreth the sacrament, so as it becom­meth no sacrament: vvhat horrible prophaners, perverters and destroyers of gods sacraments are these, vvho leaue out so many, and those not the least, but the greatest & vveightiest ceremonies? And if they haue no sacrament, vvho lacke in the administratiō, any signe elemental or ceremonial, any material part, because they be al substāti­al; how far are these men from having any shew, colour, pretence or similitude of Christs Sacrament, who lack so many signes ceremonial & substantial! & besides (vvhich is the head & top) leaue out cleane, al the vvords of Christ, vvhich in deed is the formal, & therefore the chief, sove­raine, and principal part of the sacrament; hovv soever it please these proud ministers to take that honour frō theBefore, pag 217. 216. 218. vvord of Christ, & attribute it to their owne vvord. Truly as the Catholike, for sundry other reasons, hath iust cause to abhorre their bread and vvine, as polluted, as schismatical, as heretical, as leading the high vvay to Gods vvrath and indignation, to hel & damnation: so these arguments and reasons geven & published by them selues suffise to proue as much, to proue their commu­nion [Page 243] a schismatical communion, cleane divided from Christs communion: a perverting, a corrupting and de­stroying of his holy sacrament, vvith vvhich it hath no more resemblance by this their ovvne confession, then hath an ape vvith a man, copper vvith gold, heresie vvith religion, and an angel of darknes vvith an angel of light. Yea many times spiritually sprites of hel doubtles counterfeit Saints and Angels, and many apes or munkeys sensibly counterfeit the actions of men vvith more likelihood, colour and probabilitie, then these mens apish and spritish communion resembleth the Di­vine Sacrament ordayned by our blessed Saviour.

Of names attributed to the Sacrament.
[Page 244]CHAP. 12

The Argument.

1 Of names by which the blessed Sacrament is called in the scripture. It is not there called the Lords supper, as M. B. falsely supposeth, nor yet the Communion.

2 Toat it is called mensa domini, our Lords table, maketh nothing against the sacrifice, but rather for it.

3 Of names by which the B. Sacrament (according to M. B. opini­on) is called in the auncient fathers. It is not called a pub­lique action, as by any proper name, nor yet a banquet of loue. VVhy it is called the Eucharist.

4 It was also called the Masse in the Primitiue church, when that church generally, and especially the church of Rome was most pure; and therefore that name savoureth nothing of Idolatry, as M. B. ignorantly concludeth.

5 But most commonly it was named the sacrifice of Christs body, and as a true and real sacrifice was offered vnto God in the church, euer since Christs time and first institu­tion of it. M. B. argument made to the contrarie answered.

1 Many of the things, which M. B. handleth in these later Sermons, or (as he calleth them) lessons and exercises, are by him par­ticularly vttered and entreated of (so farPa. 55. 56. furth as concerneth the Sacrament) in the first sermon or lesson: & likewise so much hath bene said of them by me, as I thinke convenient ether for proofe of the truth, or confutation of error. For which cause, I shal when they occurre hereafter, passe them over in silence, or touch them more sleightly. The first nevv matter mentioned in this lesson, is about names geven to the Sacramēt in holy scripture & aunci­ent fathers; wherein he speaketh some truth, which therefore I gladly embrace, as that it is called in the booke of god, The body and blud of Christ (and neverPa. 56. the figure, trope, signe or seale of that body and blud) and therefore belike that being the proper name, conteyneth also in proprietie of speech what it is. Also it is called the cōmunion and participation of Christs body and blud, vvhich implieth the former truth. It is also calledPag. 57. (saith M. B.) the supper of the lord: not a prophane supper, not a supper appointed for the belly: for Christ had ended the supper that was appointed for the belly, or ever he began this supper which was appointed for the sowle. In this M. B. is somewhat deceiued, as likewise in his explication of the next, vz, that it is called also in the bible, The table of the Lord. It is not called the altar of the lord, but the Apostle cal [...] it a table to sit at, and not an altar to stand at: a table to take and receiue, and not an altar to offer and propine. That M. B. supposeth S. Paule to name the sacrament dominic [...] 1. Corinth. 11 caenam, our lords supper, it is his error, and not S. Paules meaning. For albeit at the same time, and in the same place whereof S. Paule speaketh, Christs sacrament was also communicated vnto the faithful; for which cause, and also in regard of the time, when Christ first institu­ted [Page 245] it, some auncient fathers sometimes inscribe theirThe Sacr [...]nī [...] not called the Lord [...] supper by S. Paule. treatises of the Sacrament, De caena domini: yet that the booke of god, that is, the bible and scriptures of god geue not this appellation to it, it is plain inough by that place of S. Paule, where only in al the scriptures of god that word is vsed. For S. Paule mentioning that at these sup­pers of our lord, some devoured al and had to much, some could get nothing and rose a hungred, some were drunke 1. Cor. 11. 20. 21. &c. declareth thereby, that this place can not directly be vnderstood of Christs sacrament; except M. B. be of the opinion with some Puritans, whom my self haueDominica ca­na, vvhat is meaneth in S. Paule. heard vpon this place to argue, that at their Lords sup­per there should be not only bread and drinke, but also varietie of other meate, flesh, fish, rost and baked, wine and beere, according as it is in other suppers and feasts. Vnto vvhich conceit M. B. by his discourse after ensuing seemeth somewhat to incline. But the common opi­nion of learned men is otherwise, that this place mea­neth the church-feasts of old time termed [...], which were called dominicae caen [...], our lords feasts or suppers, Tertull. i [...] Apologet. [...]. 3 [...]. because they were kept at night in churches, which were in the primitive church, and also after, called Domi­nicae, [...], our lords howses (whence I suppose our name kirke cometh) to vvhich feasts the rich sort con­tributed liberally for the benefite and relief of the poore. Before vvhich as S. Chrysostom supposeth, though others thinke after, the Sacrament vvas also received.Chrysost. in 1. Cor. homil. [...]7 in initio. Sedulius in 1 Cor. cap. 11. But that the vvords of S. Paule meane not the sacrament, S. Chrysostom is very plaine, & the circumstance of the place proueth sufficiently. This supper (saith S. Chry­sostom) might rather be called humaine, then divine, po­tius humana quam dominica, rather private then publike, of private miserie rather then publike charitie, because everie man devoured vp his ovvne supper, and gaue no part to his poore neighbour vvho had brought nothing. But Dominica caena, the supper of our Lord, vvho is charitie it self, the supper of charitie should be common to al. In an other place he called this supper cōmune praudiū, a cō ­mon [Page 246] feast. For examining the coherence of the Apostles vvords, he obiecteth to him self, hovv, to vvhat purpose the Apostle bringeth in the storie of Christs InstitutionChrysost. hom. in hac verba Oportet [...] a [...]. se [...] esse 1. Cor [...]1. v. 19. of the b. sacrament. v. 23. Qualis est haec consequentia? what maner of sequele is this? saith S. Chrysostom. Thow hast hi­therto disputed of a common feast or banquet: and doest thow new come in with Christs sacraments? VVhich question he ansvvereth very vvel, as also doth the learned Greeke doctor Theodoretus in his cōmentaries vpon this sameTheodoret. in [...]. Corint. cap. [...]1. place: that he brought in the storie of Christs sacrament for examples sake, docens eos facere communes mensas in ecclesi [...]s, ad sacram illam mensam respicientes, ‘teaching that it vvel became them to make their church feasts common to the poore, by regarde and consideration of Christs holy table; that seing he vvithout respect or choise, or such dis­tinguishing betwene rich & poore, indifferētly gaue to al, his ovvne most pictious body aud blud, it might wel become them vvith like equalitie and indifferency [...]o cō ­municate their earthly and fleshly bankets.’ And thus much is after a sort confessed both by Calvin and Beza, though they yet cal the sacrament by the name of the Lordes supper. For Calvin graunteth, that as among the Iewes and also Gentils, it was a custome to accompanie their sa­crifices Calv. in 1. Cor cap. 10. v. 7. made in the honour of god with frindly banquets amōg themselues, so the first Christians brought the same fashi­on of banquetting in to the church, and called them agapas; charities, or feastes of charitie, & vsed them vvith theIbi cap. 11. v [...]1. administration of this sacrament. VVhich after grovving to an abuse, the Apostle seeketh here to amend. And Be­za vvriteth, that the first Christians were wont to minister the Beza in. Ac­ta. Apost. cap 2. v. 42. holy supper of the Lord, amonge these feastes which were cal­led agapae: vvhich in an other place he calleth sacra cōvi [...]is, sacra ecclesiae conviuia. and fraterna ecclesiastici caetus c [...]nvi­via: Beza in 2. Pet. 2. 11. Idem in Iud. [...]. holy feasts, holy church feasts, and brotherly banquets of the ecclesiastical congregation; among vvhich feastes that the supper of the lord vvas also ministred, it may appeare (saith Beza) by S. Paule 1 Cor. 11. where he goeth al out to cor­rect that custom, which was many ways corrupted. VVhich [Page 247] being so, that S. Paule here goeth about to correct that abuse, then must needs those vvords vvhich go before the in­stitution of Christ (beginning after versu. 23) be vnder­stood of such church feasts so abused, and then dominicae caena can not apperteyne to the sacrament, vvhich after is brought in thereby to correct that custom and abuse of our Lords supper, vvhich is expressed before as sovvly cor­rupted. And the vvords of them selues if they be taken1. Cor. 11. v. 20. 21. as S. Paule vvrote them & the old Translation expresseth them (and not as they are peruerted in the Geneva translation) and examined vvith indifferent iudge­ment, can beare no other sense. For these vvords, VVhen yow meete together, this is not to eate our lords supper, for that every one preventeth and falleth to his owne private supper, and one is a hungred, another is drunke, can haue no other proper & natural resolution then this: ‘vvhen yow meete together, that vvhich yovv eate, is not that publike ecclesiastical & brotherly supper of charitie, of god, of Christ and his church, vvhich should be common to al the so­cietie of Christians, but it is a private & peculiar supper voyd of al charitie & brotherly loue, vvhere one devou­reth al, an other hath nothing, one hath to much and is drunke vvith abundance, vvhen many other poore Chri­stians stand by & get never a morsel of bread, or draught of drinke.’ This is the true sense of the place of S. Paule, & of this vvord vsed in that only place, & no vvhere els in the scriptures: & this sense both Beza and Caluin geve after those auncient doctors. And therefore M. B. hath litle reason to cal the sacrament the lordes supper by this authoritie. And if the compilers of the Scottish Publike pray­er booke had no other reason but this, they might as vvel haue called their sacrament, as our Enghish do, by the name of Cōmunion, which cometh somwhat neerer to S. Paules phrase, then this of the Lords supper, vvhich is not so probable to be S. Paules meaning. Albeit nether isThe sacramēt not called Cō ­munion in the scripture. that vvord Communion (truly to speake) geuen to the sa­cramēt ether by Apostle or Evangelist in al the scripture. For as the lordes supper, so the Communion, in the scripture [Page 248] never signifieth (as Beza also noteth) communion in the sacrament, but in civil offices of loue and charitie, in impar­tingBeza in Ac­ [...]a ca. 2. v. 42 our goods and substance, as mony, cloth, meate and drinke to our brethern vvhich need: & so is it takē Rom. 1 [...] 26. 2. Cor. 9. 13. Hebr. 13. 16. Pro sacris vero mysterijs, nusqua [...] legi in novo testamento absolute positum hoc nomen (Cōmuni­onis. (But [...]ne ver read in the new testament, that the word (Cō ­munion) put absolutely signified the holy mysteries, saith Beza. And if it be not found in the nevv testament, I suppose it is not found in the old: and so nether the English, in cal­ling their signe a Communion, nor the Scottish in terming theirs the Lords supper, folow the word of the Lord; but ether their owne vvord, or the vvord of some man, vvhom they make lesse account of then of them selues.

2 ¶ The other name, our lordes table, is in deed referred to this sacrament. But vvhereas M. B. after Caluin, argu­eth from that vvord, that because it is a table, not an altar, Calv. Iustit. lib. 4. cap. 18. [...]u [...]. 12. therefore vve should sit at it, & not stand; we should take and receiue, not offer and propine, these arguments are such, as become ministers to make. For first of al, the vvord (table) in the scripture is indifferent for a table & an altar Exod. ca. 37. ca. 39. ca. 40. [...]. Reg. 7. Proverb. 9. [...]. as appeareth continually in the old testament, in descrip­tion of the tabernacle first, and Salomous temple after: vvhere there vvere tables, mensae, not for the priests and their vvives to sit at, but for the priests alone to stand at, & to do things apperteyning to sacrifice. And the prophete Malachie in one verse, both according to theMalach. 1. 7. [...] [...] Altare, Mensa. Isas. 65. 11. Hebrevv, Greeke, and Latin, calleth it mensam Domini, & also altare Domini, the table of god, and the altar of god, sig­nifying an altar or place to offer sacrifice on, by ether vvord indifferently. And the Prophete Esay rebuketh the Iewes, for that they forsaking our lord, erected a table, mensam, to fortune, and offered sacrifice on it. VVhich the English Bibles both of king. Edwards time, & this present time translate, ye haue set vp an altar vnto the false Ann [...]. 1552 Ann [...]. 1560 goddesse, the vvord (Mensa) according to the most com­mon vse of al languages, and al Ecclesiastical and holy vvriters, bearing equally both senses: & most assured it [Page 249] is, that it signifieth so in that place of S. Paule, as hath1. Cor. 11. [...] Before, pa. 1 [...] 19. bene proued. And from this vse of scripture, al holy fa­thers both Greeke and Latin, al auncient Liturgies, and our common Masse-booke, vvithout any such imagina­rieIn the church an Altar and a Table. scruple of sitting, name the place of our Christian sacrifice, at some times an altar, at some other times a ta­ble: albeit for ech name the church can yelde a more spe­cial and seueral reason; for that it is first an altar to offer A Sacrifice and a Sacra­ment. and propine to god, and afterwards a table to take and re­ceiue for our ovvne benefite. Both vvhich S. Austin very divinely conioyneth together thus. Mensa quam sacerdos August. d [...] Civitate. lib. 17. ca. 20. noui testamenti exhibet de corpore & sanguine suo &c. The table which our sauiour the high priest of the new testament prouideth of his body and blud, is that sacrifice which hath suc­ceded in place of al sacrifices, which in the old testament were offered in shadow and figure of this to come: for that in place of al those manifold sacrifices and offerings, his body is now first offered to god, & then delivered to the communicants. VVhere vve see S. Austin, an other maner of Theologe then M. B. not to oppose an altar and a table, offering and receiuing, as though one destroyed the other: but to cou­ple and conioyne them as coherent one to the other, de­claring plainly, that in the church Catholike there is an altar for the honour of god, there is also a table for the commoditie and consolation of Christians, first to do sa­crifice Altars in the primitiue church. to god, next for Christians to participate of the same sacrifice. And that from the Apostolical age & vsage the first primitiue Christians evermore vsed altarsMartial in [...] epistola ad Bur [...]gal. ca. 3. Dionys. Ecclesiast. Hierare. ca 3. Origen in Le­o [...]c. homil. 4 Tertull. lib. de pamtentia. Cyprian lib. [...] epist. [...]. to sacrifice on, vve find recorded by the most auncient Christian vvriters, vvhose monumēts are yet extant, as namely S. Martialis, S. Denis Areopagita, Origen, Tertullian, and S. Cyprian, to omit al later fathers, as Eusebius, Optatus, S. Hierom, S. Ambrose, S. Gregorie Nazianzene, S. Chrysostom, S. Austin, by al vvhich it is most cleere that then altars vvere every vvhere buylt in Christian churches to this very vse of offering sacrifice to God. So that M. B. collection, from a table to inferre denyal of sa­crifice, to improue standing and iustifie sitting, is very [Page 250] vveake (to say the least) & prophane; as vvhich procee­deth from one, vvho seemeth to measure and define the table of gods church, by the order vvhich him self, his vvife and domesticals vse at their ovvne table: & besides it conteyneth a certaine scorne and disgrace of the En­glish Comunion, in which although they haue nought els but a bourd or table as it is there called; yet al sittingThe English communion. is quit barred, and the bretherne which communicate, are commaunded to kneele humbly on their knees; and the minister him self some time to stand, some time to kneele but neuer to sitte.

3 ¶ Amongest the auncient fathers, 4. names he findeth attributed to the sacramēt. They called it (saith he) a publike action: & this was a very general name. 2. Sometimes they cal­led pa. 57. 5 [...]. it a thankesgeuing: 3. sometimes a banquet of loue: and 4. at the last in the declining estate of the Latin kirke, & in the falling estate of the Romane kirke it began to be perverted: & with this decay there comes in a perverse name, and they cal­led it the Masse. This last word he most of al dislikes: and vvhy? for that by processe of tyme, corruption hath prevailed pa. 58. so far, that it hath turned over our sacramēt in to a sacrifice: and where we should take fro the hand of god in Christ, they make vs to geue. This is plaine idolatrie. And therefore where the word was tolerable before, now it is no ways tolerable. To speake a litle of these 4. names, although the sacrifice be a publike action, yet vvhere the fathers vsed to cal it so as by a particular name, is hard to find. In the church of Christ, catechizing before baptisme, baptisme it self, is & hath bene vsed as a publike action; so hath the geving of orders, and making priests, confirmation, preaching, and diuers other sacraments, and ecclesiastical offices: yea in some respect these haue bene far more publike actions then the sacrament; for that many vnchristened vvere publikely admitted to catechismes & preachings, vvhich vvere carefully excluded frō being present at the celebration of the sacrifice or sacrament, both in theChrysest. ad Ephes. hom. 3. See chap. 13. num. 1. Greeke & also Latin church. And therefore this name is il applied by M. B. In deed the Greekes called it [...] [Page 251] vvhich vvord among prophane vvritiers signifying any publike ministerie or office, by the Apostles and aunciēt fathers vvas restreyned to the publike Christian sacrifice,Before, pag. 17. that is, to the masse, as hath bene more at large declared before. Priests of the new testament celebrate the mystical li­turgie Theodoret. ad Hebrae. ca. [...]. or sacrifice: mysticam liturgiam vel sacrificium pera­gunt, saith Theodoretus. And the Greeke fathers in this sort made the vvorde liturgie, as proper to the sacrifice in the Greeke church, as the very vvord masse signifieth the same sacrifice in the latin church: vvhen as in the meane season, al those forenamed sacraments, and other functions, vvere publike actions, and yet not liturgies. The terme, banquet of loue, is somvvhat more straunge, & as I thinke, more seldom vsed. True it is, the sacrament is a banquet of love, as vvhereby vve are moved, first to loue god, and then one an other; as likevvise it is a banquet of faith, of peace of mildnes, of patience, of mo­destie,Galat. 5. 22. of sobrietie, of chastitie, of al vertues, vvhich gods holy spirite especially by meanes of this blessed sacrifice vvorketh in the receivers. But yet to say, it vvas so named by the auncient fathers, is somvvhat avvry. And I sup­pose [...] M. B. by his banquet of love (so to speake like a Pro­testant) or rather after the old fashion, the banquet of cha­ritie, meaneth the church feastes called charities, [...] whereof I haue spoken before. VVhich banquets of cha­ritieBefore, pag. 245. 246. albeit they vvere charitably made for relief of the poore, and that about the time of ministring the holy sacrament; yet the fathers vse not by that name to ex­presle this sacrament. The name of Eucharist, Thankes­geving, is far more common. Mary M. B. must note, what the fathers meant thereby: not as the ZuinglianVVhy the Sa­crament is called the Eucharist. Protestants would perswade the simple, as though it were nothing but a verbal thankes-geuing to the Lord for Christs passion & resurrection, vvith a remembrance thereof by eating bread, and drinking vvine or beere: but they called it so, for that in the church sacrifice, princi­pally & most effectually thankes are gevē to god for his infinite benefites, according as S. Austin vvriteth: VVhat is [Page 252] a more holy sacrifice of praise, thē is geving thākes to god? And August. lib. contra adver­sar. legis et prophet. ca. 1 [...]. wherefore are more thākes to be gevē, then for his grace which we haue receiued by Christ Iesu our lord. Quod totū fideles is ecclesiae sacrificio sciunt: al which the faithful know how it is performed in the sacrifice of the church, of which (church sacri­fice) al the sacrifices of the old testamēt were shadowes. VVhichIbid. ca. 20. Vide [...]und [...]m d [...] [...]iuitate dei [...]. 1 [...]. ca. [...]5. [...] lib. 19 cap. 23. sacrifice of praise and thankes-geuing he in a number of places expresly calleth the sacrifice of Christs body: and that it was offered, not by al Christians a like, but by a certaine order of priesthod, as he plainly declareth in the same booke, and proveth out of the scriptures.

4 ¶ VVhere M. B. saith, that the name Masse came in vvhen the sacrament began to be perverted, the Latin kirk to decay, & the Romane kirk to fal, by this vve learne vvhen according to M. B. censure the Romane church fel. For euerie Protestant allovveth it a time of puritie & integritie, according to his ovvne humor & fansie; some 300. yeres, some 400. some 500. And thus far our En­glish Ievvel extended the puritie & florishing estate of the Latine, especially the Romane church: & some allovv it 200. yeres more. But for the first 400 or 500. yeres,Praise of the Romane [...]rch. fevv of the learned Protestant; make any doubt, but that the Romane church vvas pure and sincere in al parts of religion. So taught one of our English P [...]otomarty [...]s Ridley prelate of London in these vvords: The patriarch of Fox Act. and monuments pag. 1 [...]59. R [...]me in the Apostles time and long after, was a great mayn­teiner and setter forth of Christs glorie, and above al other countries & regions, there especially was preached the true gos­pel, the sacraments were most duly ministred. And as before Christs coming it was a citie so valiant, that al the world was subiect to it, and after Christs passion divers of the Apostles there suffered persecution for Christs gospel: so after that the Emperors became Christians, the Gospel there florished most. Ievv. repli [...] cont' [...] Har­ding. a [...]t. 4. Diuis. 14. [...] [...]1. pa. 24 [...]. 2 [...]. S. Austin (saith our M. Ievvel) and other godly fathers, right­ly and wel in old time yelded great reverence to the see of Rome, as for diuers other reasons, so also for the puritie of reli­gion, which was there preserued a long time (600. yeres after Christ) without spot. For which puritie and constancie in the [Page 253] same, that church was most famous aboue al others, and might be a standard vnto them. And Iohn Calvin vvriteth; Because Calv. Institut. lib. 4. ca. 2. num. 2. [...]. it was a thing notoriously knowen, & true without al questiō that from the Apostles age vntil theirs, there was no alteratiō of doctrine, nether in the church of Rome, nor in other places; ‘the fathers tooke this for a principle and sure ground, able to overthrovv al errors, vvhich nevvly sprong vp, that they gainsayd the truth vvhich’ had bene constantly preserued and maynteined by common consent from the time of the Apostles. VVhich iudgement of Calvin and those other learned Zuinglians I note, to control M. B. rash sentence in deputing the fal and decay of the Romane church to that time, vvhen by these mens more sound & more learned verdit, that church vvas most pure & per­fit: and withal hereby I can plainly convince him of fals­hod and heresie in preaching as he doth. Touching the first, the sacrament (saith he) began to be peruerted and turned in to a sacrifice with the falling estate of the Rom. kirke, and them comes in this peruerse name of the Masse. VVhen was this? About 400. yeres after Christ. For then vve find thisName of Masse, in the [...] church. name (masse) in the Councels & Doctors vvritings ap­plied more commonly to such signification, as vve novv vse it. S. Ambrose in Milan testifieth of him self, that he said Masse, missam facere caepi. Ambros. lib. 5. epist. 33. [...]. Leo maketh mention of the same, epist. 81. ad Dioscorum, & 88. ad Episcopos Germaniae & Galliae. S. Austin sermo. 91. de tempore, & 237. & 251. Cassian. lib. 2. Canon. orat. noctur. ca. 7 & lib. 3. canon. diurn. oral. cap. 5. 6. 11. lib. 11. ca. 15. Yea some bishops & martyrs of the Romane see, far more aunciēt then any of these vvriters, vse the vvord, (though seeldō) as appeareth by S. Damasus in Pontificali, in Alexandro 1. & by Papirius Massonus de Episcop. vrbis, lib. 1. fol. 11. in Pio. 1. As for Councels, in sundry very auncient, as in Concilio. Rom. sub Sil vestro 1. Concil. Carthag. 2. can. 3. Car­thag. 4. ca. 84. Concil. Agathensi, ca. 21. & 47. Concil. 3. Arela­ten. cap. 3. Concil. [...] A [...]lianen [...]. ca. 28. Concil. Milevit. cap. 12. both the masse is plainly named, and the distinction of masses vsed in the primitiue church is described, the [Page 254] one called missa catechumenorum, the other missa fidelium, the masse of learners or novices in the faith, to vvhich al indifferently vvere admitted, Heretikes, Iewes, Paganes: & the masse of pe [...]e baptized Christians, from the pre­sence and sight of vvhich masse, not only the forenamed Heretikes, Iewes, and Pagans: but also the vnchristened Catec [...]eni. though otherwise favoring Christianitie, yet for reve­rence of these dreadful mysteries vvere excluded. Thus vve find, that long vvithin 500. yeres after Christ, the name of Masse vvas very frequent in the Romaine and Latin church, vvhen as yet that church vvas far from de­cay and fa [...]: nay vvhen according to Calvin, and those other famous Superintendents, the church of Rome was most pure, and had altered nothing of the doctrine received from the Apostles, but for her constancie in reteyning the [...]a [...]e, might serue for a Standard and light to al other churches of Christendome.

5 ¶ By vvhich ground also and graunt of these excellent men, I condemne secondly M. B. his preaching of here­sie, vvhereas he saith, that when the sacrament was turned in to a sacrifice, it was idolatrie: and that forsooth beganSacrifice vsed before the na­ [...]e of Masse [...] knovvē vvith the name of Masse. For vvith this perverse name Masse, the sacrament began to be perverted. This collection I say is very foolish, vvicked, & heretical. For if in collec­ting the 4. names vvhich out of the aūcient fathers he attributeth to the sacrament, he had faithfully told his auditorie vvhat he had found, he could not haue so blindly stumbled, as to vvring idolatrie out of a sacrifice, or preach that the sacrifice began vvith the name of Masse, vvhereas the more auncient fathers cal the sacrament a true sacrifice, some hundreds of yeres before the decaying and falling time of the church vvhich he signifieth, that is, before the name of Masse vvas practised. And vvhen the name Masse began to grovv in vse, even then they stil reteyned that other more auncient terme; and ca­led it stil sacrifice both in preaching & vvriting, ten, yea tvventie times for one, more oft then Masse. And there­fore to make the name Masse any occasion of the sacrifice, [Page 255] vvhich name and beleef of sacrifice vvas vniversal, at lest 200. or 300. yeres before the name of Masse grevv in vse, is as poore and peevish a devise, as lightly might fall in to a sicke mans brayne. This is to set the cart before the horse, to make the river cause of his fountayne, to make the child beget his father; as much as to chargeSacrifice in the church, e­ver beleeued & professed. M. B. vvith the invention of heresies published by his father Iohn Calvin, or his great grandfather Iohn VVi­clef. For in S. Ireneus, Tertullian. S. Cyprian, vvhich vvere 200. yeres before S. Ambrose, S. Austin, and S. Leo, vve find in a number of places mentioned no lesse the sacrifice then the sacrament of the Eucharist, & as pro­perly a sacrifice as a sacrament: a sacrifice not metapho­rical or general for al Christians to offer in faith and spirite, but peculiarly and specially to be offered in the church by a certayne order of priests. And vvhere M. B. found the sacrament called a banquet of loue, or a pub­like action (if ever he found it) he might haue found it a hundred times more commonly called a sacrifice, if his eyes or vvil had bene as indifferent to haue seene and marked the one as the other. S. Ignatius scholer to theBefore pa. 20. [...]1. Apostles, calleth our Eucharist or Sacrament, a true sacri­fice, even the flesh of our Saviour: S. Ireneus, the new obla­tion Dionys. eccle­siast. Hierarch cap. 3. Tertull. lib de veland virgi­nib. & lib, [...] exhortatio. castitati [...]. Epiphā. hares. 79. Hippolit. oratio. de Antichristo. apud▪ Ambros lib. 1. Officio­rum ca. 41. or sacrifice of the new testament: S. Cyprian, a true, per­fite and ful sacrifice, which Christ commaunded to be offered; Dionysius Areopagita, the healthful sacrifice, offered by a priest according to Christs ordinance: Tertullian, the sacrifice which only men offer & no wemen: as also after Tertulli an, Epiphaniꝰ teacheth more at large: S. Hippolitꝰ martyr who lived in Tertullians time, the pretious body & blud of Christ, which sacrifice bishops purely offered to God, & vvhich sacrifice should be taken away and suppressed by Antichrist: S. Laurence that most glorious martyr, the sacrifice which the blessed pope Sixtus was wont to offer, S. Laurence serving him as his deacon. Finally, the most auncient & Apostolical Councel of Nice, the sacrifice & host which ta­keth Concilium Nicen., cap 1 [...] away the sinnes of the world, offered to god by priests, who only, and not deacons, haue power to offer the same. Now, [Page 256] if from these, vvho al lived before S. Ambrose & S. AustinSacrifice of the church ouer beleeued and professed. vve shold shew the like of the doctors & writers of that age, it were easie to fil a booke vvith most cleer testi­monies proving this vndoubted veritie. For euery vvhere in every famous Catholike vvriter, this sacrifice is in vvord and deed with such evident & pregnant circum­stances described, as no sophistrie and cavillation of out aduersaries, no not of M. Ievv. him self the veriest vvran­gler of al, can serue, but they must needs acknovvledge, that such vvas the faith of that pure & primitiue church. The general councel of Ephesus calleth it, the holy, lyfe-geving, Before, pa. 22 Concil, Chalce­don. Act. 3. pa. 112. Concil Tol [...]ta. [...]. cap. 5. and vnbluddy sacrifice. The great general councel of Chalcedon of 630. bisshops, the vnbluddy host offered in the church, the vnbluddy and dreadful sacrifice. The first councel of Toledo, the daylie sacrifice. S. Hierom, the daily sacrifice of Christs body, which Priests haue power to offer. Hie­ron Hieron. Tom. 2. lib. 3. contra Pelagia. pa. 305. & lib. contra Luci­feriano [...]. pa. 136. Eusebius Caesariensis, the ful, most holy, & Eusebius. dreadful sacrifice, the pure host sacrificed after a new fashion according to the order of the new testament. Euseb. lib. 1. de­monstratio. Chrysost. Evangel. ca.. 10. S. Chrysostom, the cleansing sa­crifice, the same which Christ our high bisshop first offered. Chrysostom. ad Hebraeos, ca. 10. Homil. 17. Theodoretus,Theodoret. the immaculate lamb, not such a one as the Iewes offered void of reason, but that helthful lamb which taketh away the sinnes of the world. Theod. questio. 24. in Exod. & in psal. 97.Augustin. S. Austin in a number of places▪ The true, only, & singular sacrifice of the new testament. lib. 3. de baptismo contra De­natist. cap vltimo. De spiritu & litera ca. 11. Contra Cresco­nium lib. 1. ca. 25. The sacrifice which Christ ordeyned of his owne body and blud according to the order of Melchisedech. Tom. 8. in psal. 33. pa. 157. A true sacrifice and cleane, offered according to Melchisedechs order from the east to the west. psal. 39. pa. 238. psal. 106. pa. 863. As true and real a sacrifice as any was in the old testamēt. Tom. 2. epist. 49. quasti [...]. 3. and vvhich hath succeded and vvas appointed by Christ in steed of those auncient legal and Iudaical sacrifices. De Ci­vitate dei lib. 6. cap. 20. lib. 16. ca. 22. Contra adversar. legi [...] [Page 257] & prophetarum ca. 20. S. Ambrose. VVe priests offer sacrifice Ambros. for the people. VVe offer, albeit weake in respect of our private life, yet honorable in▪ respect of our sacrifice: because our sacrifice is the body of Christ him self. Ambros. psal. 38. pa. 527. Of vvhich sacrifice S. Ambrose had so reverend a regard, that he durst not offer it, if Theodo [...]ius the Emperour being excommunicate, vvere present. lib. 5. epist 28. And so forth, in every Doctor & vvriter of that age. VVith more re­hearsal of vvhose sentences I vvil not trouble the reader, the thing being knowen and manifest, and confessed by our more learned and lesse impudent adversaries. For thus much Calvin him self graunteth▪ and vnto al these and such like authorities of the most auncient, pure andCalv. lib. d [...] vera ecclesi [...] reformāda ratione. primitiue church he maketh this rude & blunt ansvvere: VVhereas the Papists obiect, that the anncient fathers accor­ding to the scriptures professe, that in the church there is an vnbluddy sacrifice: in the one part they erre, in the other they lye. For scriptures they haue none. As for the authoritie of the fa­thers, it skilleth not; nether is it reason that we depart from Contempt of the auncient fathers & primitiue church gods eternal truth for their sake. And therefore that vnbluddy sacrifice which men haue devised, let them hardly reserue and take to them selues. And in his Institutions he confesseth, that the very maner of ministring the supper as it vvasCalv. Institutio. lib. 4. cap. 1 [...]. [...]um. 11. vsed by the auncient fathers, had nescio quam faciem reno­vatae immolationis, I knowe not what forme and fashion of a sacrifice reiterated. And els vvhere he saith, he can not ex­cuse Idem lib. d [...] cana Donu [...] the custome of the auncient primitive church, for that in their very behaviour and church maner, they expressed a cer­taine forme of sacrifice, vsing almost the very same ceremonies, which were vsed in the old testament. VVherein al be it he go somvvhat to far; yet this maketh a plaine demonstra­tion,Sacrifice of­fered in th [...] primitive church. that the auncient fathers never doubted of a true & real sacrifice, vvhich they vttered in most plaine & signi­ficant termes, vvhen they vvrote or preached, and ex­pressed by the very forme, rite and maner of sacrificing, when in the church they ministred it. And thus much being true and for true confessed, vve see the vanitie of M. B. his deduction, that the sacrament vvas perverted to [Page 258] a sacrifice, vvhen it began to be called masse: vvhereas it vvas called & vsed as a sacrifice both among the Greekes (vvho vntil this day never called it masse) and also among the Latins, so long before the name of Masse came in vse; in deed ever since Christ and his Apostles time, as hath bene declared. And therefore whereas M. B. ma­kethChap. 1. it idolatrie to vse the sacramēt as a sacrifice, he there­by very heretically condemneth as idolatrous, the first, the most auncient and Apostolike primitiue church, yea consequently the Apostles them selves; for that he con­demneth that church of idolatrie, vvhich nether in this point, nor in any other, had departed from the Apostles doctrine, but stil reteyned most constātly that, vvhich by Christs Apostles vvas delivered vnto them, as Ievvel, Rid­ley, & Calvin, to their ovvne eternal condemnation (ac­cordingTi [...]. 3. 11. to S. Paules most true sentence) confesse.

If M. B. thinke any great force to be in these his words,Obiection of M. B. and Luther Tom. [...]. lib. de Cap­tiv Babylon. Robur meum principal▪ [...] argumentum capitale. that vvhereas vve should take the sacrament from the hands of Christ, we contrariwise offer it to him, which Luther coun­teth vnansvvereable; and in his rayling libel against king Henry the 8. calleth it his principal strength and capital ar­gument; let him knovv, that in vulgar Theologie it is so childish, as nothing can be more. For if vve may not of­fer to god that vvhich god mercifully geveth to vs; vve must offer to him nothing at al, not the sacrifice of than­kes-geuing,Ansvvered. not of praise, not of an humble spirite, not of speaking a good vvord, or thinking a good thought: for every good thought proceedeth from him, and is raised in vs by2. Corinth. 3. 5. his holy spinte; and then doubtles the English commu­nion is very idolatrous, in vvhich the minister in the be­halfeThe English communion. of al the bretherne doth offer and present vnto the lord, him self, his and their sowles and bodies, to be a reasonable, holy and lively sacrifice, which can no ways stand for Evan­gelical Theologie, if that we have taken from the hand of god, we may not geve to him. And perhaps for feare of such idolatrie, the Scottish cōmunion taketh so diligent heede that it doth not so much as mention any such offering. But if this be most peevish & sensles: if the prophet Da­vid [Page 259] speake far more divinely, Tua sunt omnia, & quae de manu 1. Para [...]p▪ [...]. 14. tua accepimus, dedimus tibi: al things are thine o lord, and that we haue receiued of thy hand, that render we, and offer to thee in sacrifice; if it be most true that vvhich hath bene sufficiently declared, that this is not only a sacra­ment for the vse of men, but also a sacrifice to the honour of God: if this have bene alvvayes the faith of Christs Ca­tholike church; then to vse the sacrament as a sacrifice, vvhich Christ at the first made a sacrifice, and Christians ever vsed as a sacrifice; this is no idolatrie on the chur­ches part, but rather atheisme, & impietie, & blockishnes on the heretikes part, to suppose that that vvhich vve take from the hand of God in Christ, may not be geuē to godGenes. 1. [...]. cap. 4. 3. againe; seing that vvhich vve receiued from god in our first creation, that is, tight and povver over al beastes and creatures of the earth, vvas yet rendered backe to god in sacrifice, in the vvhole course of the old testament, both in the lavv of nature, and also in the lavv of Moyses.

Of the ends, for vvhich the sacra­ment vvas ordeyned.
CHAP. 13.

The Argument.

1 The 4. ends appointed by M. B. why this sacrament was first instituted, are for the most part, false. The sacramēt was not ordeyned for mutual bene volence among men: [Page 260] much lesse to testifie to the Pagans, in what sort we worship god. VVhich conceit is against the general practise of the pri­mitiue church, which kept this sacrament secret and hid from the knowlege of Pagans.

2 The chief end of the sacrament is not to figure or represent our spiritual nurriture which we haue in Christ. The Scottish [...] Geneus signe signifieth vnperfitly such nurriture, & the scrip­ture yeldeth many other signes as good and effectual to signi­fie, as that: and therefore as good sacraments. It is in the power of man to institute signes as good as this: and every vulgar repast vsed among Christians, is as good a sacrament.

3 M. B. his preaching ioyneth Christs body as nighly, effectually, & sacramentally to every meate and drinke vsed in cōmon howses, as to the bread and wine vsed in their communions. His resolution, how long the holines (such as it is) of their com­munion bread, endureth.

This hetherto conteyning those few appel­lations of the sacrament, M. B. calleth the first head general of this his second sermō. The next head general is, why the sacraments were appointed. VVhich endes he maketh [...]. [...]nd [...]. 1 pa. 60. to be 4. The first, vvhich is the principal, he decl [...]reth thus: This sacrament was instituted in the signes of bread and wine, and was appointed chiefly for this end, to re­present our spiritual nurriture, the ful and perfit nurriture of our sowle. That as he who hath bread and wine, lacks nothing to the ful nurriture of his body, so he who hath the participation of the body and blud of Christ, lacks nothing to the ful and per­fite nurriture of his sowle. To represent this ful and perfite nur­riture, the signes of bread and wine in the sacrament were set downe and instituted. Thus much for the first. The second end, wherefore this sacramēt was instituted is, that to the world 2 [...]a. 6 [...]. & to the princes of the world who are enemies of our profession, we might testifie our religion & maner of worshipping god: and that we might also testifie our love towards our bretherne. [Page 261] Because I meane not to make any great stay vpon these in several, I vvil therefore ioyne them al together, & af­ter in fevv vvords shevv vvhat is amisse in any of them. The third end is to serue for our special comfort and consola­tion: 3 to serve as a souerain medicine for al our spiritual disea­ses. And when we find our selues ready to fal, or that we haue fallen, by the world, the flesh, or devil, and wold fayne flee away from god; god of his infinite mercy hath set vp this sacrament as a signe on a high hil, to cal them again, that haue run shame­fully 4 pa. 61. away. The fourth and last end, is that we might render him thankes for his benefites. These are the endes, for which M. B. teacheth vs this sacramēt was ordeyned, vvhich as they conteyne some truth, so yet are they very vnperfite and omit that, vvhich in this sacrament, and every sacra­mentThe fourth. Before, pa. 251. 252. The second. of the nevv testament, is principal. Of the fourth end hath bene spoken before in the name of the Eucha­rist, and therefore I vvil passe it ouer here. The second is in part true, in part false, but no vvay proper or peculiar to this sacrament, as he affirmeth. True it is (as S. AustinAugust. To [...] 6. contra [...]a [...] stū. lib. 19▪ [...] 11. 12. writeth) that men can not be gathered together in to any fashion of religion ether true or false, except they be vni­ted with some societie of visible signes or sacraments. And therefore both among the faithful & faithles, Iewes and Pagans, as likevvise Ievves and Christians, the sacra­ments are some signes of mutual love and benevolence, and by them we testifie our religion, as Christians to­wards the true god, so infidels to the false. But as this is a proprietie or qualitie incident to sacraments of al sortes be they Pagan, or Ievvish, or Christian: so to make it one special end, why this sacramēt was ordeyned, is cleane wrong and vvithout al apparence of truth: & there is no sentence or vvord in the vvhole scripture vvhich insinuateth any such matter: whereof more shal be said when I come to talke of the first and principal end. The Ievves for that they vvere circumcised, loved doubtles one an other the better, and this vvas some cause of mutual loue; yet vvas not this the reason vvhy circumcision vvas ordeyned. Like vvise the eating of their paschal lamb together, was one [Page 262] good occasiō to mainteyne love & vnitie: yet was it no cause or end, why that sacramēt was instituted: much lesse vvhy the sacramēts of the nevv testamēt were ordeyned, which haue more diuine causes of their institution, and worke more diuine & celestial effects, then did those car­nal & Iewish sacramēts. The like is to be said of that otherA manifest falsitie. part, vz, This sacramēt was instituted to the end that to the princes of the world▪ who are enemies of our religiō; we might of enly [...]vow & testifie our religion. For which opiniō, there is ne­ver a word or sillable in al the new testamēt: & it is spokē without al learning, sense, or reasō. Doubtles in the primi­tiue church, vvhen the Saints, & martyrs, & Apostolical men were most abundātly endued with gods holy spirit, & most perfectly knevv the vse of this sacrament, if thisThe Sacramēt kept from the sight or knovvledge of Infi­dels. had bene any end, vvhy Christ ordeyned it, that by the vse of it they should testifie and openly avow their reli­gion to Christs enemies; they would not so diligently haue excluded al Pagans and infidels from the presence of this sacrament, as before is noted. It should not hauePag. 254. bene so carefully provided against not only Pagans and infidels, but euen the very Christians in mind, yet vnbaptised, that al such should be debarred from seing this sa­crament, as we find they were by the order of al the aun­cient Masses or Liturgies: amongest which that of S. Iames the most auncient, hath this precise rule, when af­ter certain general prayers they approched to the cele­bration of this dreadful mysterie, Nullus Catechumenorum Missa D. Iacobs. &c. let none of the learners or novices in Christian faith, let none of them which are yet vnbaptized (to which number the other Apostles adioyned, by witnesse of S. ClementClement Con­stitut [...]. Apostolic. lib. [...]. [...]. 15. nullu [...] infidelis, nullus haretic [...]s: let no Pagan or infidel, let us heretike) let none of them, which may not lawfully pray with vs, enter in. Recognoscite vos invicem: haue regard and consi­der wel one an other. The like whereof we find practised 400. yeres after in the masse of S. Chrysost. VVhere afterChrys [...]. [...]n M [...]. cap. 7. [...]. [...]. the gospel, when began that masse which was called missa fidelium, the Deacon speake as before in S. Iames masse: Quicunque Catechumeni recedite: Al yow that be [Page 263] novices or learners in the faith, depart. Let no novice, but only the faithful remayne. If this had bene one end, why this sacramēt was instituted, what meant the most auncient fathers, bishops and doctors, both in the first church, vvhen al was ful of Pagans & enemies of Christ, and also many yeres after, even in the time of S. Austin, when Christians vvere far more multiplied, and the go­vernement of the world was in their hands, yet so long as Pagans lived among Christians, stil to conceale the knowlege of this sacrament from the eye and vnderstan­ding of the enemies of Christs religion? which they didReverence of the [...]en [...] father▪ to­vvards the Sacrament. so diligently and so generally; that in S. Athanasius, it is obiected as a great impietie and straunge act to his ad­versaries the Arrians, that they talked of such matters in the audience of infidels. For thus he chargeth them. Thorough the iniquitie of these Arrians, inquirie and ex­amination Athanas [...]: in 2. Apolog. pa. 296▪ 297. was made of church matters, of the chalice and ta­ble of our lord, in the presence of the civil governour and his troupe of soldiars, in the audience of Iewes a [...]d Pagans; quod nobis incredibile atque admirable visum est: which to vt see­med a straunge case, and very vncredible. For what man wil not count it detestable, before a foreyne iudge, in the presence of novices and greene Christians, and (that worse is) of Pagans and Iewes, to make disputes of the body and blud of Christ? Did these blessed saints thinke one end of this sacrament to be, that they might openly testifie their religion and maner of worshipping to the Infidels enemies of Christ, vvho would not speake of their maner of worship­ping, of this sacrament, of the chalice, of the altar, in the hearing of infidels and enemies of Christ? And this same closenes we find cōtinually in the fathers writings; in such sort, that cōmonly when they wrote & preached, they vsed secret speaches, as it were watch words to signi­fie their meaning, to the end they might conceale this sa­crament from Pagans & infidels, & make the knowlege of it proper and peculiar to Christians; whereof to omit the more auncient writers, whose vvritings every where shew f [...]ith such their vvarines and circumspection, even [Page 264] in S. Austin, vve find that the same secret maner of spea­king and preaching vvas yet continued. As for example, to note a fevv places out of one of his bookes. Then (saith [...]gust. [...]om. [...]. in psal. 33 he) that sacrifice of Christes body and blud was not, quod nor [...] fideles: which the faithful know wel inough. VVhich sacrifice is Ibid. now in practise thorough the whole world. Again. Christ [...]coke in to his hāds quod fideles norunt: that which the faithful know. Again It is a true sacrifice: quod fideles norunt as the faithful Ibid. in psal. 39. Ibid. in psal. [...]03. know. Again. VVhat is that, which in the church is secret and not publike? The sacrament of baptisme, and the sacrament of the Eucharist. Opera nostra bona vident & Pagani, sacraments vero illis occultantur. The Pagans them selues see our good workes: but as for our sacramēts they are [...]id frō them. Again.Ibid. in psal. [...]09. Thow art a priest for euer after the order of Melchisedec: fideli. bus loquor; I speake to the faithful. If the no vices▪ Cat [...]chumeni▪ vnderstand me not, let them shake of their slouth, let thē make hast to knowlege. It is not convenient to vtter our mysteries to them. And so [...]th in a number of like places. VVhereby we see the old Christians did not account this to be one end, why this sacramēt was ordeined. For doubtles if they had, the first primitiue Christians & most constant mat­tyrs in the citie of Rome vvould never have sought out those cryp [...]a, those hid secret g [...]ottes & vaultes vnder the earth, those desert & solitarie places: they vvould never so studiously have mett in the nights, in out-corners, far of from the sight, concourse & presence of the Pagans▪ not­withstanding never so many proclamations made by the persecuting Emperours. If Christs ordinance had bene to the cōtrarie, the Apostles vvould not haue ministred theAct. [...]. 46. Act. 3. 11. ca. 4. [...]. &c. sacrament in private hovvses, but in the open streetes. And as in the temple of Salomon and places of most re­sort, in synagoges, and publike consistories they preached Christ in the face of Christs enemies, and enemies of Christian profession; so there also vvould they haue mi­nistred the sacrament. VVhich although M. B. & his vvise ministers in quiet times can speake of, and say, so they should have done: yet I vv [...]ne both he and they vvould haue bene better advised before they did it, if them selues, [Page 265] vvere put to the trial.

¶ His third end is true, if it vvere spoken and applied to Christs holy sacrament: but being applied to the Scot­tish signe or Geneuian seale, is very fond and ridiculous: vvhich because it dependeth on the first end, vvhich is [...]. the principal, therefore by shewing the vanitie of the first I shal consequently vvith one labour declare the baldnes of the third. In the first he saith, that this sacrament was ap­pointed chiefly for this end to represent our spiritual nurriture. VVhere vve learne, that the chief grace of these mens sa­craments is, to figure & represent: vvhich end M. B. pro­veth vvith no other reason, then his ovvne only bare vvord and authoritie. And therefore as before, so here & every vvhere perpetually, let the reader marke, hovv these men having of them selues invented & coyned vs a de­finition of sacraments, and [...]iamed the nature and vse of this sacrament especially, in their ovvne forge & brayne, stil confirme it by their ovvne only vvord: never men­tioning S. Paule, or S. Peter, or Gospel, or Epistle, or any sacred authoritie of god or man. For in vvhat chapter ofSacramēt [...] not [...]rdeyned chiefly to sig­nifie. al the gospel, or al S. Paules epistles, find they that this sa­crament vvas chiefly instituted to represent, to signifie, to fi­gure our spiritual nurriture? being in deed instituted for this end, to nourish, to feed, and actually to preserue vs to life spiritual and eternal: as Christ came in to this vvorld not chiefly to signifie, to represent, to figure, to teach our redemption and reconciliation, but truly to vvorke it & performe it. Not that I deny the sacramēts, & this name­ly, to figure, to represent, and signifie; for that is the first word in euery sacramēt both old and nevv, both Iewish and Christian, that it be a signe and signifie; but this isSacramētu [...] est signu [...]. not the chief, but meanest, not highest and supreme, but lovvest and lest accountable vertue incident to this sacra­ment, and vvhich if it be made chief, quit de [...]aceth and destroyeth the nature of a sacrament in the nevv testa­ment. For this signification not only addeth nothing to these sacraments above the Ievvish, but also it addeth to them nothing aboue the force and abilitie of man: and [Page 266] any good man may make many a sacrament as good as this, and better to, if such signification be the chief and best part of it. But that we deceiue not ourselues & mis­conster M. B. his meaning, let vs heare him more at large declare this chief end of his sacrament: vvhich he doth in this maner. Nothing is so fit as bread and wine for this sacra­ment; as nothing is so fit for baptisme as water. VVhy so? for Pa. 68. that as nothing is meeter to wash with then water, so nothing is meeter to wash the sowle, then the blud of Christ. And the reason why in baptisme is but one signe, that is water alone, is this, because water is sufficient inough to do the whole turne. But in the other sacrament it is not so; there must be two. VVine Pag. 69. can not be sufficient alone, nor yet bread. For he that hath bread only, and wine only, hath not a persit nurriture corporal. There­fore that they might represent a persit nurriture, Christ hath geuen vs both bread and wine (for the persit nurriture corpo­ral stands in meate and drinke) to represent the ful and persit nurriture of the fowle. Here is the chief and supreme sacra­mental grace of the Scottish and Geneua signe. Hereof he cōcludeth thus: Looke how ful & persite a nurriture he hath to his body that hath store of bread and wine, so he that hath Christ, hath a ful and persite nurriture of his sowle. This is M. B. discourse touching that which he accompteth the chief end of this sacramēt. VVherein let the Christiā reader first of al note the true ground of the Geneva resolutiō for al­teringBefore. p [...]g. 59. 60. the matter of this sacramēt. For when they cōclude that it may be very wel ministred not only in bread and wine, but also in bread & beer: in ale, flesh, fish, or any thing els which bodily nourisheth, for that such bodily food aptly represeteth the food of the sowle: this resolutiō hath his ground hence, that to signifie & figure, is the chief end, why the sacramēt was instituted and; therefore where this significati [...] is reteyned, there is the substance of the sacra­menn sufficiently cōserved, as our M. Iewel also expreslyI [...]vv. defence of t [...] [...] pa [...] [...] [...]. 10. pag. 205. affirmeth. And n [...]w to come to M. B. Theologie, who vpon this simple g [...] bulldeth his sacramēt, what if a man deny al his ground both in the one signe & in the other? what if a mā deny, that as Christs blud washeth away [Page 267] the spots & staynes of sinne, so this is best represented by water? as Christ is the persit nurriture of our sowle, so this is best represented by bread and wine? For touching both the one and the other, both washing and feeding, not only his laundresse or wife if she be demaunded the question (and wemen having by the gospel such power and sway geven to them in ecclesiastical matters as hathBefore. pag. 61. 62. 63. 64. bene declared, doubtles their sentence in such cases is greatly to be esteemed) wil answere in both negatively, that nether only water washeth and clenseth best; nor only bread and drinke, be it wine or ale, is ful and per­sitScottish sacrament vnpers [...] nurriture: but also reason, common experience, and the scripture it selfe wil iustifie this their negatiue. For everie one that vseth to wash and scoure cleane, know­eth that water alone is not of best force so to do. And the scripture when it wil signifie persite and best washing, requireth somewhat els: as where the prophete saith, If Ierem. 2. 22. thow wash thy selfe with nitre, and multiplie the herbe Borith, or (after Malachie) the fullers herbe, yet thow art stil Malach. 3. 2. vncle [...]e. VVhich Nitre, as likewise many other natural liquours or herbes, to be of greater power to scoure out spots and steynes then is running water, daily practise &Vid. Plinium natutal [...] hast. lib. 31. ca. 10. lib 20. ca. [...]. [...] 13. philosophie teacheth vs. And on the other part, the cō ­mon diet thorough out Scotland and England, assureth vs the contrarie of that M. B. so confidently affirmeth: every man and woman I say, wil deny that who soever hath bread and drinke, hath by & by ful and persit nur­riture: as on the contrarie side, some times, and in some places & countries, ful & persit nurriture hath bene with­out ether of them, ether bread or wine. In the first age be­fore the deluge, when men lived 700. 800. yea 900. yeres, they had persite & ful nurriture; yet never knew what wine meant, & perhaps nether bread. For albeit the scrip­tureGenes. 3. 1 [...] vse once that vvord bread in our vulgar translations, yet it is wel knowen to al vvhich knovv ought, that the [...] hebrew word (especially in that place) signifieth any food in general vvhereby man liveth▪ as vvel herbes, rootes, apples, yea flesh & fish, as our kind of bread: vvithout [Page 268] vvhich as then doubtles men might live vvel, so at thisPerfit nurri­ture vvith­out vvine. present it is sure and certain, that both in Africa, and in America, there are vvhole nations, vvho liue far longer then vve do, vvho vntil this time never knevv nor savv, ether bread or vvine; and now they knovv both, yet pre­ferre they their rootes & siuit, vvhich they of old vsed i [...] Maiz. steed of bread & vvine, before ether the one or the other. And since the Christiā faith was published in the world, hovv many good men of longest life (as for example. [...]. Antonie & S. Paule the first Eremites, of vvhich the oneAthanas. in vita Antony [...]icion. in vita Pauls. lived 105▪ the other 113. yere) haue perpetually absteyned from vvine? yet vvanted not for al that, ful & perfite nur­riture, or els they could neuer haue liued so long. And the holy scripture vvhen it vvil describe sufficiencie and ful­nes requisite for mans sustenance, sometimes, yea com­monly expresseth it not by bread and vvine, but other­wise: somtimes vseth those 2. but ioyneth other things vnto them. VVhen God promised to the Hebrues a land, where they should find no vvant, but haue plentic of such nurriture as M. B. telleth vs os; generally it nameth a land not abounding vvith bread and wine, but vvith Exod. 3. 8. 17. & 33. 3. Levit. 20. 24 Numer. 13. 28. & 14. 3 Deutero. 6. 3. & 11. 9. &c Ierem. 11. 5. & 32. 22. Ezechiel. 20. 6. 15. milke and hony, as appeareth in the old testament every vvhere. Sometime it mentionethGenes. 3. 19 ca. 28. 20. ca 31. 54. cap. 37. 25. 2. Reg. 9. 7.bread alone: sometime vvith bread ioynethDeut. 9. 9. 18. &. 23. 4 3. Reg. 13. 8. 9. 16. 17. 18. 19. 22.not wine, but water, & that vvas to thovv­sands as ful and perfite nurriture as vvine,Leuit. 10. 9 Numer. 6 3. Iudic. 13. 7. Ierem. 35 6.from vvhich among the Ievves, many for very religion absteyned, & yet had their ful and perfite sustenance. At other times, it rehearseth,Psal. 4. 8. Ierem. 31. 12 corne, wine, and oyle. And yet after al these, ful and perfite sustenance and nutriment is made by flesh & fish, and other such commodities no lesse then by the premisses, vvhich therefore God in like sort gave to the hand of man, saying,Genes. 9. 2. 3. al birdes of the ayer, al fishes of the sea, al beasts of the earth shal be to yow for food and nurriture. VVherefore if M. B. in saying that bread and vvine is ful and perfit nurriture, and therefore may signifie Christ, vvhich nourisheth vs persitely, speake of bread & vvine in such sense as the scripture doth; vvhich vnder the name of bread and vvine compriseth al food; as I confesse he [Page 269] speaketh truly, so in that sense bread by it self, or bread and vvater, or mylke and hony, or flesh, or fish, is a ful & per­fite nurriture, and may signifie Christ as vvel, and so serue as vvel for a sacrament. If he speake (as he seemeth) after the vulgar sense of men, namely of our countrymen in Scotland & England, vvhere bread signifieth one spe­cial and particular kind of food, and vvine an other: then is his vvord false, & then doth not his sacramental bread and vvine represent Christ as a perfite and ful nurriture of our sovvles; for that only bread and vvine are not ful & perfite nurriture of our bodies according to our speech, fashion, and dyet: and so is his sacramental signe a false signe and seale, vvhich sealeth a false doctrine, as not ha­ving a perfite representation of ful and perfite nurriture. And albeit against the right sacrament of the church,Note. vvhere the principal part of the sacrament is an other maner of grace, vertue, and sanctification, vvhereof this significative qualitie dependeth, as an accident of the substance, as an accessorie of the principal, this argument be vveake & concludeth nothing: yet against them who make not any spiritual effect and operation, but such tro­pical figuring and representation, the chief effect, and sub­stance of the sacrament, the argument standeth strong & forcible, sufficient to destroy the vvhole entier sacrament, because it destroyeth the perfit signification, vvherein the sacrament principally & chiefly consisteth. Furthermore, if the chief point and part of this sacrament is to beMany better sacrament [...] then that of Geneva. dravven from that vvhich geveth ful & perfite nurriture to our body, then that meate vvhich best & fullest nouri­sheth our body, is the best sacrament, as fittest to signifie our ful nurriture vvhich vve haue in Christ; and so if to bread & vvine we ioyne a good peece of mutton & a fat capon (vvhich questionles nourisheth better then bread & vvine alone) this because it nourisheth the body best, shal be fittest to signifie, and so to make the Scottish sa­crament. For this sequele can not be denyed nor avoy­ded, that if vve measure and define the sacrament, as he doth, by feeding the body, and so consequently represen­ting [Page 270] spiritual foode; if it be true, as vvith M. B. our En­glishIevv. defence of the Apol. [...]. par. ca 10. pa [...]. 20 [...]. Iewel vvriteth, that the substance of the sacrament i [...] to shew vs, that like as material bread feedeth our body, so the body of Christ crucified, eaten by faith feedeth the sowle then that vvhich in this kind excelleth, the same is most sig­nificatiue, most sacramental: & so vve shal be everyday varying our sacraments, according as the Phisicians [...]n­forme vs vvhich meate is most nourishing. And thus in fine vve shal proceed to take our sacraments from the kitchin, or from Galen and Hippocrates rules of fat­ting the body, not from Christs gospel & his Apostles order of feeding the sovvle. And breefely, hereof it en­sueth, that every man and vvoman can make as good a sacrament as this. For vvhat man or vvoman that hath a litle skil in phisike or cookery, can not geue to every dish of meate, sod, baked, rost, fried: to every banqueting dish, every good restoratiue, every good vvine, beere, ale, or vvhat so ever is nutritiue, this signi­fication? and say to her ghests, that as this capon, this venisō nourisheth your body, so Christ in heaven or cru­cified nourisheth your sowle. VVhich being so, that truly such meate nourisheth the body as vvel as bread & wine, it consequently may represent the nurriture of the sovvle as vvel as the bread and vvine, vvhich is, to be as good a sacrament as is their bread & vvine. If he replie, thatObi [...]ction. Christ ordeyned the one, not the other, and therefore the one is so much to be preferred before the other, because it is appointed by Christ to signifie & represent: & so that is holy bread, it is holy wine, a holy signe & seale, for that it signifieth by Christs institution: I ansvvere first, that it is more agreable to the Protestant doctrine that Christ in­stituted it not, but only vsed it being in practise long beforeBefore, pag. 103. 104. [...]5. among the Ievves. And as he first instituted not baptisme, but tooke it from S. Iohn, so did he not first ordeyne or appoint this, but left it as he found it a mere Ievvish ceremonie, vvith this only difference which the course of time gaue vnto it, that it should thence for­vvard signifie a thing past, as of old it had signified a [Page 271] thing to come. I ansvvere next: supposing that ChristThe point of this qu [...]stion. did institute it, that albeit in deede betvvene Christ & man there is infinite difference; so yet betvvene this signe of Christs institution (if it haue no more then this) and that other, there is no difference at al. For herein stan­deth the point of this controversie, vvhich the reader is to marke diligently, not vvhat Christ is being compared vvith man, but vvhat this signe is according to M. B. his description compared vvith any other like signe insti­tutedThe definition of the Geneus sacrament. Pag [...]4. by man. And herein I say is no difference at al, but that admitting for sufficient his definition, that this sacrament i [...] no other thing but the image of our spiritual nur­riture, god testifying how our sowles are fed and nurrished to life everlasting by the image of a corporal nurriture, this standing for true; any man may make as good, as holy, as perfect, and divine a signe or sacrament as this. And herein Christs divine name & person addeth no maner excellencie or prerogatiue. For as in the old testament vvhen god spake and said. There is but one god: vvhen inExed. [...]0. Matth. [...]. the nevv, Christ said, Do penance, for the kingdome of God is at hand: if aftervvards Moses or any good man, Apostle or disciple of Christ spake the same, there vvas no diffe­rence in the nature or signification of the vvords, though the one proceeded from God, the other from man: vvhen God gaue the Ievves vvater out of the rocke, that hadNumer. 20. the selfe same nature that other vvater had: vvhen he appointed 2. silver trompets to be made to blovv atNumer. 10. certaine times to signifie necessarie order, or cal the peo­ple together, other silver trompets of like fashion would haue had the like povver vvhen he extraordinarily gaueGenes. 17. [...]ud [...]. 13. [...]. Reg. [...]. Isaac to Abraham, Samson to Man [...]e, Samuel to Elcana, these 3. children borne into the vvorld, & after grovving to mans estate, had no part of humane nature differing or aboue any other [...]. children, as Ruben, Simeon, & Leui in ordinatie sort begotten by their father Iacob: the vva­terExod. [...]. vvith vvhich god appointed the priests to vvash their hands and feete in the temple, did but vvash as other water did: the tvvelue stones vvhich by his order vvere [...] [...]s [...]. 4. [Page 272] erected vvhen they passed Iordan in memorie of their miraculous passage, signified the same no othervvise then any other 12. stones taken out of that riuer vvould haue done: & so forth in every like matter, so long as vve keep vvithin the bounds of such natural and humaine ac [...]s or significations, and proceed not to supernatural and di­vine grace or vvorking: even so bread & vvine applied by Christ to signifie spiritual nurrishment, doth signifie it no othervvise, then doth any other like creature of such qualitie, as is for example, bread and good flesh, or bread and good fish. And therefore putting it to be true, that this vvas Christs principal intent and end, & that the sa­crament is nothing els but an image of spiritual nurriture, I vvould yeld and confesse, that vvhen they geve licence to minister the sacrament in good drinke and fish, or flesh, vvhich nurrishing corporally is apt to signifie our nur­rishmentThings equal in their [...]ne nature, spiritually, they had erected as good a sacramēt as that other of bread and vvine. I am not ignorant, ne­ther deny, but that the person addeth an estimation and prerogatiue to any thing in humane opinion. As if a ring of fortie shillings be geuen vs by a meane man, and a [...] other of like value geuen by the king, vve prefer that of the kings, for honor of the person. If a booke be sent to a scholer by his frend: if a hovvse or peece of land be ge­venDiffer in our estimation. to a child by his father; this booke is more esteemed then an other of the same sort bought of a common li­braire; this hovvse or land is deerer, and more regarded of a good & loving child, then if the like possession came to him by some other meanes. But yet as this bettereth nothing the nature or value of the ring in it self and by it self, nether of the booke, hovvse, or land; so is it in this present case of significations, images, & sacraments. And therefore to conclude this, I say, that if the principal and chief matter of the Scottish sacrament stand in significa­tion [...] number of sacraments, as good as that of Calvin. only of such spiritual nurriture, and the sacrament be no other thing but an image thereof, then not only most figures of Moyses law, as the Paschal lamb, the bread & wine received there, the bread and wine offered in ma­ny [Page 273] other sacrifices; the flesh of al beasts, goates, sheepe, ore, kid, lamb, so vsed and eaten by the offerers, was as good a sacrament, because it signified alike; not only a cōmon preacher can make twentie as good sacraments in one sermon, because he can tel his audiēce of a num­ber of creatures, that signifie, as other benefites which we receiue of God, so this very spiritual nurriture; but even every honest housholder, euery honest bost and hostesse, can minister to their ghests such sacraments, because to al meate which they serue to the table, they can ioyne such significations, which is the principal & chief part of the sacrament. And if the chief end be found in them; the inferior and lesse worthy endes, asBefore▪ pag. 260. thankes-geving, and notification of what religion they are which vse such sacraments, vz. that they are Protes­tants, wil doubtles folow after. As for that other end which resteth, I meane, that it serveth for our special com­fort [...] and consolation, and that God of his infinite mercy hath set it vp as a signe on a high hil to cal men to him &c. this is nothing but a ridiculous ostentation of great mightie words in a matter of nothing. Christs true Sacrament is in deed to Christians a great comfort and consolation; but the Protestant sacrament, being as M. B. maketh it, but a word when it is at the best, and that, signifying no­thingBefore, pag. 174. 178, 179. at al, but as the minister geveth life vnto it, with­out whose sermon it is nothing but a common peece of bread, and with whose sermon it is nothing more, be­cause it signifies nothing more then doth a peece of beef at a common table; this is far from geving any special comfort or consolation: which in his highest perfectio hath nothing in it but a signification of good nurriture, in which kind, a good capon comforteth much better.

3 ¶ The rest of this sermon is spent for the most part in repeating divers things of the first sermon, and that in the same reasons, similitudes, & wordes: which I there­fore omit, referring the reader to the first sermon, where is drawē together the sūme of that which here ensueth. One part there is, which albeit it be handled there, yet [Page 274] because it serveth wel to explicate that which I haue here declared, that every bread and meate vsed in a com­mon hosterie by a Christian host or hostesse, is as good a sacrament as that which the Scottish minister delive­reth in the congregatiō; I wil trouble the reader with vew of M. B. his words, which he here in this place re­hearseth again. Of which I wil only make the applica­tionConiunction of Christ and the Geneus sacrament. Pag. 77. without any further discourse. He therefore expres­sing what maner of cōiunction there is betwene Christs body and their sacramental bread, saith: To make this matter plain and this cōiunction cleare, marke the coniunction betwixt the word which I speake, & the thing signified by the word. Speake I of things to yow in a lāguage that ye vnderstād as by gods grace ye vnderstand this language now: speake I of things past, were it never so long time: speake I of things to come, and they were never so far of, speake I of things absent be they never so far distant; yet so soone as I speake the word, the thing it self wil come to your mynd. VVhat difference is betwene a word signifying by consent of al men ofBefore, pag. 176. 177. 178. 179. such a language, & signes which signifie not in such son, nor so surely, hath bene declared already: where vnto I remit the reader. M. B. proceedeth thus: Take heed to this coniunction betwene the word and the thing signified, & ye shal get the nature of the coniunction and coupling of the signe with the thing signified in the sacrament. For looke what sort of coniunction is betwixt the word, and the thing signified by the word, that same sort of coniunction is betwene the sacrament and the thing signified by the sacrament. Al which to make very cleare: As for example (saith [...]e) speake I of the king, who is now a good peece distant from vs Pa. 7 [...]. (I pray god saue him) ye wil not so soone heare the word, [...] Amen. the king comes to your mind. And in like maner so s [...] as thou seest that bread [...]ane in the hand of the minister, incon­tinent the body of Christ man come to thy mynd. These t [...] are so conioyned, that they come both togither, one to the outward senses, the other to the inward senses. Yow forget to adde the ministers words and sermon, without which the breaking of bread may signifie twentie other things [Page 275] as wel as Christs body. Nay it may signifie vnto vs anIoan. [...]. [...]6▪ heretical conceit of Christ. For when we see the bread broken in 3. or 4. peeces, we may thinke that Christs body was so broken on the crosse, vvhich is impietie, & agaynst the gospel. Therefore the comparison of the vvord spoken, vvith the bread brokē, is very vnap [...] ▪ whichPa. 71. 7 [...]. therefore M. B. salveth thus: The breaking of the bread, which is an essential ceremonie, representes to thee the breaking of Christs body: not that his body was broken in bone or [...]h, but this it was broken with dolour, with anguish and distresse of hart. VVel, then ye see that the bread can not signifie as the vvord doth, that is to say, it can haue no such con­iunctionChrist ioyned to the Geneua sacrament. vvith the thing signified, as the vvord hath; but there must come some speech to help the bread to this coniunction & signification. This is true: & therefore so soone as the minister hath told them thus much, in­couinent as your hand takes the one, so your harts takes the Pa. 79. other, that is, remembreth the other: as your teeth eates the one, so the teeth of your sowle, which is faith, eates the other. I vvil not compare this vvith a picture, vvhich questionles hath a more lively signification, a representa­tion much better and more effectual: but to persist in my former example of meate offered vs in an alchovvse: evenNo more th [...] to any kind of cōmon [...]. thus, so soone as meate be it beef or mutton, is set on the table and grace said, if they be Christian men, and haue heard a litle such talke as here hath passed betvvene M. B. and me, so soone as they see that bread and beef set on the table by the hostesse, incōtinent the body of Christ comes to their mind: these two are so conioyned, that they come both to­gether: as their hand takes a peece of the beef, so the hart takes the other: as their teeth eates the one, so a good sowle eates the other; as truly, and vvith as much fruit as in these mens communion, and as sacramentally touching the nature of the Scottish sacrament, yea somvvhat more, because bread, flesh, & good drinke, is a more ful and perfite nurriture, and so more apt to signifie Christ, and to reduce him to our memorie, then bread and drinke alone, be it ae or vvine, and consequently there is a [Page 276] more nigh coniunction betvvene this bread, beef, and ale in the taverne, then betvvene the bare bread & drinke in M. B. his communion: and therefore this is the better sacrament. And even to this dinner may as fitly be ap­pliedHovv long the Scottish signe rer [...]aynetu holy. Pag. 71. M B. his resolution vvhich he maketh touching the continuance of holynes in the bread of their supper. For he proposeth this doubt: How long continues this power to signifie Christs body with that bread? He ansvvereth: In a word I say, this power sticks with that bread▪ during the time of the action, during the service of the table, so long a that action continues, and the service of the table lasts. [...] looke how soone the action is ended, looke how soone the service of the table is ended, so soone ends the holynes: that bread becomes common again, and the holynes of it ceases. Th [...] it is in M. B. his communion table: and thus it is at the common table in an alchovvse. For so soone as the d [...] ­ner is ended, and men by that meate and drinke are no longer admonished to remember Christ, vvho feede [...] al: so soone as the service of the table & that action (to [...] M. B. his vvords) endeth, and the hostesse hath taken [...] the cloth, al the holynes is ended: and in the Scottis [...] Cōmunion it endeth somvvhat before.

Of vertue remaining in the Sacra­ment reserved: and of private Communions.
CHAP. 14.

The Argument.

1 The primitiue church thought otherwise touching conti [...] of vertue and grace in the sacrament being reserved after [...] Masse or Sacrifice was ended, then do the Ministers of t [...] Supper and Communion.

2 M. B. his reasons against private communions and rece [...] ­ving the Sacrament by one man alone. They are pla [...] [Page 277] answered, and his opinion therein condemned and refuted by his owne Evangelical bretherne.

1 ALbeit M. B. resolution made in the last chapter be admitted for true: that no ho­lynes remaineth in the bread of their cō ­munion, longer then the action or service of their table endureth: yet that the Christi­an reader thinke not the like of Christs sacrament, vvhich he left to his Catholike church; he must vnderstand, that as here is an other kind of pre­sence of Christ, then that vvhich is found in the Scottish signe, and is common to it vvith every vulgar dinner & supper: so is there an other kind of holines, & an other continuation of the same. The Catholike church res­ting vpon Christs vvorde assuring her, that it vvas his body before the disciples received it; vpon confidence and assurance of the same vvord, doubteth not but that it is his body, as betvvene the pronouncing of Christs vvords and the receiving, if there come the space of an howre betwene, so if there come the space of ten howres or a hundred betvvene: because the veritie thereof han­geth not vpon mens e [...]ting or not eating the sacramēt, not vpon any mans action or table service, as M. B. thin­keth; but vpon the povver of Christ and his vvord it self, vvhich is eternal, omnipotent, and insallible. And therefore vvhat hast so ever the minister maketh home, to see his vvise, or to his ovvne dinner and table service, and for such cause maketh perhaps quicke dispatch of the table service in the church; the sacrament of Christ leeseth not his holynes sooner or later vpon any such occasion. This is a question betvvene the Catholikes & Caluinists, as also betvvene the Caluinists & Lutherans. Caluin, and the Caluinists, and such as are of that side, supposing as here M. B. teacheth vs; therevpon barre al sending of the sacrament out of the church to sick per­so [...], and improue al private communions in church o [...] [Page 278] hovvse: the Lutherans being of contrarie opinion, & al­lovving both the one & the other. The resolutiō vvhere­of, dependeth principally vpon a former question of the real presence, vvhereof I vvil enter no nevv dispute here. Only for contentation of the Christian reader I vvil say thus much, that the most auncient, & primitiue church, of Christ, thought as the Catholiks do touching cōtinu­ance of holines in the sacrament against M. B. & there­fore belike had such opinion of the real presence thereof, as the Catholikes haue. That the primitiue churchThe sacramēt sent to pri­vate [...]. thought as vve do, and condemned M. B. for the first, it is knovven and proved by a number of plain testimo­nies taken out of the most auncient vvriters. S I [...] the martyr. Apologia 2. prope finem. S. Ireneus apud E [...]. Histor. lib. 5. ca. 24. Dionys. Alexandrinus ibid. lib. 6. [...]. 36. Tertul. lib. 2. ad vxorem: and S Cyprian, sermo. 5. de l [...] ­sis &c. By al vvhich it is evident, that after the solemne sacrifice and participation of the sacrament in the church, the same vvas privately sent to those that vvere absentIn the Primitiue church. or reserved & communicated by several persons in pri­vate hovvses, in the first and most pure age of Christs church: and the grace or holines of the sacrament not vvithstanding vvas beleeved to continue stil, and the sa­crament stil to remaine a ful & perfit sacrament. VVhich custom aftervvards was in like maner reteyned, vvith [...] ­probation of the most learned fathers, as appeareth by the practise of the church many vvayes: in the first ge­neral Councel of Nice▪ cap. 14. in S. Basil. epistola ad Casar­am Patrit [...]am: in S. Ambrose, oratio. de obitu Satyri frat [...] cap 7. in S. Gregorie Nazianzene, oratio. de Gorgonia sor [...] and others, vvith vvhose authorities though cleer a [...] manifest for this purpose, I vvil not charge this place because I vvil not stand long on that, vvhich is but b [...] ­ly resolved by M. B. Yet for example, & assurance to hi [...] that such vvas the faith and practise of that most aun [...] ­en [...] and Apostolike church, I vvil vvrite dovvne the [...] ­fession of a learned Calvinist, our first false Apostle [...] Oxford, touching this matter▪ Bishop Gardiner obi [...] ­ [...]th [Page 279] to Peter Martyr, that S. Cyril bishop of Alexandria acknovvledged, first, the true presence of Christ in the sacrament, & thereon inferred, that the sacrament being reserved after the communion in the church vvas ended, remained stil a sacrament indued vvith Christs presence, as in the time of the sacrifice or cōmuniō. S. Cyrils wordsP. Martyr contra Gar­diner. parte [...] obiectio. 213 pag. 524. as I find them rehearsed by Martir are these: Cast no doubt whether that which I affirme of Christs real presence in the sacramēt be true, whereas Christ him self speaketh very plainly This is my body: but rather receiue thow and embrace our Sa­viours words with faith. For he being truth it self lyeth not. Hereof thus he inferreth: Insaniunt ergo qui dicunt mysti­cam benedictionem a sanctificatione cessare &c. Therefore they are mad men out of their wits, who say (as M. B. doth) that the mystical blessing (that is the sacrament) leeseth his sanctifi­cation, or is vnavailable to sanctifie, if any portion of it re­mayne [...]. [...]colampad. Epistol. Zuingly et OEco­lampad. lib. 3 fol, 149. vntil the day after. For Christs holy body is nothing chaunged thereby, but the vertue of benediction and lyfe­geving grace, vivificatiua gratia, continueth stil in it. For better vnderstanding of vvhich place, that may be noted by the vvay, vvhich I find in OEcolampadius concer­ning the cause vvhy S. Cyril vvrote thus. The cause vvas as OEcolamp. telleth it, for that even then▪ someReliquia ad sanctificatio­ne visae sunt invtiles An­thropomorphitis. Hos argui [...] Cyrillus. began to cast doubt vvhether the sacrament or any por­tion of it, if it vvere reserved vntil the next day after, re­mayned as true a sacrament, & had like vertue of sanc­tification, as vvhen it vvas first consecrated. For certaine grosse heretikes named Anthropomorphitae, thought the con­trarie, and were iust of M. B. & the Calvinists opinion, whom S. Cyril reproveth. And here vpon in his epistle to Calosirius bishop of Arsinoe in Aegipt, writeth as before isMartyr con­tra Gardin▪ vbi supra. cited. Vnto vvhom P. Martyr frameth this ansvvere: VVhereas Cyril saith, that a portion of the Eucharist reserved vntil a day after, leeseth not his sanctification: he as I suppose speaketh therein, according to a certaine custom received amōg the aunciēt fathers. For as we may easely gather out of S. Cy­prian, Tertullian, and Ambrose men were then wont, when in the church the Lords supper was ended, to cary home with them [Page 280] some portion of the Symboles, and receiue it the next day before their meates▪ thinking thereby to get some sanctification e [...]her to them selues, or the sicke persons, to whom they gaue it. This custom all [...]i [...] it was somwhat superstitious, yet Cyril and The old [...] ­ [...]. [...] [...]. [...]. d. other fathers approved it. For even streightwayes from the Apostles time, men began to degenerate from the old simplici­tie of worshipping god. Here is a plain confession, that in the most auncient church (for Tertullian and S. Cyprian are of the most auncient) it was received and approved as a veritie, that the holynes of the sacrament continued somwhat l [...]nger then the time of the table service [...] and therefore that M. B. is much deceived vvhen he resolveth the contratie.

2 [...]ut against this [...]aith of the Primitiue church, and namely against sending or ministring the sacrament toM. B. argu­ments against private com­munions. private persons, M. B. hath certaine obiections, which [...]e seemeth to account of as very strong, & therefore I may not omit them. The first is. If the sacrament be mi­nistred I. to one privately, it is not a sacrament. And why!pa. 1 [...]. Because the Apostle cals the sacrament a communion of Christs body & therefore if ye minister it to one, ye tyne the commu­nion: if ye minister it privately, ye tyne the sacrament. The second is (for they are al of one qualitie and forme,2. & therefore they shal iun al together▪ This sacrament me [...] be publikely ministred▪ why? Because Christ IESVS, who is the thing signified in the sacrament, perteynes not to any man alone, but is a common thing apperteyning to every faithful pa. 129. man and woman. Thirdly (which is the last) this sacramēt 3. is counted a thanke gering to God. Now it apperteines not to one or two to thanke god only, but as we are al partaken of his temporal and spiritual benefites, so we ought al publikely to geue thankes therefore. These are al his reasons against private receiving of the sacrament by several persons: which reasons a man of common iudgment and sense might suppose to haue bene vttered in mocke [...]ic and de­rision of these mens learning and Theologie, were it not that M. B. doth preach them to his audience so for­mally, and thus setteth them sorth, vvithout any other [Page 281] assistāce, helpe, or authoritie to cōmend or support thē.Ansvv [...] [...] the For to begin with the last, what prophane blindnes, & witles impietie is it to say, that we may not make a pri­vate3. thankes geving for a publike benefite, in which vve privately haue as great an interest as any? Is it againstProph [...] i [...] ­p [...]etis. the preaching and teaching of the Scottish ministrie, for the brethrene privately in their chambers, at morning or evening, to geue god thankes for the publike bene­fites vvhich they receiue ether spititual or temporal? for their creation, for their sanctification, for their rest by night or day, for the goods of the earth, for their peace by sea and land, and so forth? If because Christ is a cō ­mon2. thing not private, therefore the sacrament may not be received of one, but al the brothers and sisters must meete together; vvhy baptise they any one severally, se­ingBefore p [...]. 266. Christ signified by that sacrament is a common thing, and the same thing vvhich is signifyed by the bread and drinke of their supper? VVhy say they ever in private the Lords prayer, seing god is a common thing, not private, and the very first vvord is not my father, but our father? VVhy doth M. B. severally enioy the light of the sunne, the benefite of the ayer, vvater, land &c. vvhich be al publike and general benefites, not restrayned or limited to him, or to any one in particular? Are these men (Christian reader) in their right vvits, vvho vvith such mad & braynsick devises dare oppose them selues to the most auncient, pure, Apostolike church? the Catholike [...] church of al times & ages? But S. Paule calleth the Sa­crament a Communion or C [...]munication of Christs body. True. And vvhat maketh this against private cōmu­nion? vvhich it rather cōfirmeth. For vvhy may not one man alone as vvel cōmunicate & receiue Christs body in this sacrament, as one alone may cōmunicate & re­ceiue remissiō of his sinnes in the sacramēt of baptisme? By what reason or shew of reason doth the cōmunicatiō of Christ embarre any private man from the sacrament▪ May a private man evermore, and every vvhere, by faith communicate Christ truly, really and perfitely, vvhich [Page 282] is the greater matter; and may he not at the ministers hand priuatly receiue bread and wine, vvhich is by ma­nyCalv. against M. B. degrees the lesse? May he commendably enioy the principal, the body, and must he be excluded from the accesso [...]e, from the shadow? How vehemently dothCal [...] Institu­ [...]. lib▪ 4. [...]. [...]. num. 5. Caluin refute this, in his disputation against the Anabap­tists, vvhen he argueth in this very sort: Si pueri rei sig [...] ­tae sunt participes, cu [...] a signo arcebuntur? &c. If children before baptisme, and vvithout baptisme be partakers of the thing signified by baptisme, why should they be debarred from the signe? If already they pessesse the veritie, why should they be kept from the figure? And hovv rashly is itPag. 1 [...]8. [...]9. auouched by him, that this seale man be ministred publike­ly; otherwise it is no sacrament: and the definition of it requi­reth, that the seale be ministred publikely not privately, in a societie and congregation of the faithful: otherwise ye [...] The English congregation against M. B. the communion: vvhereas the next reformed congregatiō of his Genevian bretherne preach and practise the con­trarie? Knovveth he not the maner of the English Church? is not there allovved communion of the sicke in their private hovvses? Is it not there expreslely declared & defined against his definition, that in the time of plague, In the cōmu­ [...] of the sicke. sweate, or such other contagious sicknesses, the minister alone may communicate with the sicke person? Do the English ministers tyne & destroy the sacrament, & so abuse & mocke the poore sicke brother, vvho is novv to depart the vvorld? Do they pervert Christs Institution, for that they minister the seale not publikely in the cōgregation, in a societie of faithful [...] privatly in a chamber to one alone vvhere to such societie of the faithful bretherne is assem­bled? [...]s i [...] M. B. & Iohn Calvins vvisdom & Theo­logie, vvherein they resemble one the other very aptly: that is, not to ca [...] vvhat they say, nor vpon hovv [...]nvo­lo [...] and [...] [...] in they speake, nor vvhom they condemne▪ so that like vvise and grave Theologes they may [...] and [...] their ovvne inventions. For even vpon these most vvitles and childish sophismes, [Page 283] did Calvin condemne in the Lutherans, such private re­ceiving and ministration of the sacramēt, as not agreingPrivate com­munions ap­proved by the Germans [...] [...]siants. vvith the rule of Christ, and disallowed by the nature and definition of a communion. Vnto vvhom, and i [...] him to M. B. thus answereth VVestphalus, setting vvithal against his three trifling cavils, twise as many substātial reasons. The summe & effect of vhich, in hisTheir reas [...] ovvne vvords I vvil briefly comprehend, because they serve also against a number of our English preachingsIevv. Reply contra [...] ­ [...] ▪ art. 1. & pamphlets, VVhereas Calvin obiected Christs rule, vvhich requireth a multitude, VVestphal▪ demaundeth: VVhere is any such rule? any such law made by Christ! Christ [...] VV [...]stphal. in Apolog c [...]t [...] Cal [...]in pag. 363. 364. (saith he) never made any such law concerning tyme, place, or number. He never commaunded, that the whole congregation should meete together, and in one time and place, receive the sacrament. Yow (Calvinists) are [...]vv. v [...]i sup Divis. 9. they, who make such a law at your pleasure. Christ never forbad, that a few, three, two, or one, should participate this helthful foode. He promised to be present in the middest Mat. 1 [...]. [...]0 of two or three gathered together in his name, signifying that the church was where two or three godly disciples were. And wil he not stand to his promise? VVil he not be present to two or three, or one, when [...] receiveth 2 the holy Eucharist? Thus much for that first argu­ment. For the second, taken from the nature of com­munion, I [...]. [...] s [...] ­ [...]a Divis. [...] vvhich M. B. also much grateth on, vz. that it is a common supper and banquet, and therefore not to be received privatly, this learned Protestant vponVVestphal. [...] sup. pag. 364. 365. that they ground maketh an argument cleane con­trarie. Quid audio? c [...]n [...] non erit? contra communica­tionis &c. VVhat say yow? shal it not be accompted a The vvord ( [...]ommun▪) implieth sin­gle receiving. supper? Is it against the nature of a supper, of a commu­nion, or communication, if one alone, or with a few, be refreshed at i [...]? CHRIST mercifully ordeyned his supper to refresh hungry sowles. He ordeined a commu­nion. By order of his institution no man that desireth it, is Qua [...]vis v­ [...], admi [...]ti­tur [...] [...]co [...] ­ [...] [...]n [...]. to be excluded; but by right of this common supper, is to be admitt [...] though he be alone. And the very law [Page 284] of Communion requireth, that no man be debarred from parti­cipation of this supper, except by his impenitence he debarre him self, or commit some fault, which deserveth excommuni­cation. And vvhereas Calvin, (as also many Calvinists) much presse the vvord Communion, as though it required3. I [...]vv vbi su­pra [...] Div. 13 a number present in one place one at an others elbow to receiue together, he ansvvereth this erroneous conceit very vvel: that albeit one man at home receiue the sacra­ment VVestphal▪ pa. 3 [...]4. 36 [...]. privately, yet he communicateth with many in that holy supper, from whom he is separated in place, not in faith, not in right, and fruition of that common good. He is by infir­mitie, by necessitie of busines, or other occasion, severed after a sort externally from the publike congregation; whereas yet be remaineth a member of the church: and by one faith and spi­rite he is in the congregation and communion of saints. VVhich is as much to say, as that such a man better ob­serveth that vvhich in this communion is principal, vvho communicating vvith other Christians in faith, in spirite, in charitie and ecclesiastical coniunction, for some iust occasion receiveth yet this sacrament of vnitie alone:Private com­munions pro­ved by the Caluinists ovvne doctri­ne. then the Calvinists, vvho being divided and distracted both among them selues, & from other Christians tou­thing al spiritual communion or communication; yet forsooth care their signes and seales in great companies. An other argument he taketh from Calvin him self, vvhich is of like force against M. B. because he vseth4. the selfe same. M. B. after Iohn Calvin, saith: the sa­crament is nothing els but a visible word, as the sermō Before pa. 174. preached is an audible word. Hereof VVestphalus sta­meth this argument. If yow allow to private men the au­dible Ibi. pa. 366. word, why should yow deny them the visible word▪ Yow count it lawful with the word of god privately to comfort the stike, to strengthen their minds with promises of grace, of remission of sinne and salvation purchased by Christ. Christ comforted the man sicke of the palsie, lying in his bed, with Matth. 9. most sweete consolation, he absolved him from his sinnes; he Ioan. 3. Ioan. 4. [...]u [...]. 23. preached privately to Nicodemus, to the woman of Samaria at Iacobs wel, to the thee [...] on the crosse. VVhy then may we not [Page 285] comfort the weake (though several and alone) by geving to them the sacrament of Christs body and blud? This is of it self a most sufficient and firme demonstration against M. B. And his vvhole doctrine and preaching so manyBefore▪ pag. 134. times repeated, that the sacrament is a seale hunge to the evidence of Gods word &c. proveth invincibly (if there be any coherence in these mens doctrine) that vvhere thePri [...]ate com­munions ap­proved by the auncient fa­thers. word, that is, the euidence goeth before, there the seale may folovv after: vvhere the minister may preach the covenant of mercy and grace, there this signe confirming and ratifying such covenant, may be annexed and ap­pēded as M. B. speaketh. Finally, this to be lawful, VVest­phalus proveth by practise of the primitive church, thus:5. Cyprian. S. Cyprian counted them lawfully baptised, who for cause of necessitie or infirmitie were baptised in their bed. VVhy then should we be so preposterous and cruel, as to deny in like case the most effectual medicine of Christs body and blud? 6. Ibi pa. 167. August. S. Austin was of an other iudgement, lib. 2. de visitatio▪ infir­morū: who wisheth and counselleth the sicke most carefully to receive that lifegeving sacrament, for that it is a most whole­som vyage provision. VVhereby appeareth, that the auncient Viaticum. 7. Dio [...]. A [...]. bishops condemned not pri [...]ate communions. The like witnes­seth Euseb. histor. Eccles. lib. 6. cap. 34. where Dionysius bis­shop of Alexandria sendeth the sacrament to Serapion being alone and sicke in his bed. VVhich storie after he hath re­hearsed at large, he inferreth: Audis Calvine, Dionysium pag. 368. iam olim sic iudicasse &c. Hearest thow (frind Calvin, that Dionysius of old iudged, that the sicke were defrauded of a great benefite by those who denyed them the communion of pag. 37 [...] ▪ 37 [...]. A practise of the devil to deny private co [...] the Eucharist? And thereof he concludeth, that it is not the [...]il of God (as Calvin and M. B. say) but a policie of the devil to deny the communion priv [...]tly, which is ordeyned by Christ to strengthen the faith of every privat man, for every privat man to applie to him self the benefit of Christ, and cō ­fort him self with remission of his sinnes. Thus then by this Protestants doctrine, confirmed by so many textes of scripture, so many good reasons, vvith approbatiō of the primitive church, one man alone may as vvel receive [Page 286] the sacrament, as he alone may be preached vnto, as h [...] alone may be comforted, or looke to have remission of his sinnes by the death of Christ. So that for these two points, the first, that holines and sanctification remai­neth in the sacrament longer then the action or table ser­vice endureth: the second, that the same sacramēt may be communicated to one man alone, M. B. is controlled by manifest reason, by plaine and manifold scripture, by the auncient fathers and primitive Catholike church, and also by the late fathers of the primitive Protestant church. And doubtles M. B. & Caluins opinion is herein most blunt, vvicked, and voyd of al vvit or Christian sense. Only in excuse of them it may be answered, that those auncient fathers S. Dionysius, S. Austin, S. Cyprian, Tertullian, &c. speake of sacrament, vvhich according to Christs vvord hath in it Christs body; vvhereas M. B. and Calvin speake of a Scottish & Geneva seale, of a late invention, to vvhich Christs body is no more ioy­ned, then the Sphere of Saturne is ioyned to the earth: no othervvise then the body of Christ is ioyned to any other vulgar bread or meate, signe or seale. And there­fore the fathers speach, that the sacrament continueth vvith his grace & sanctification after the communion or sacrifice▪ and may be ministred to any Christian pri­vatly▪ is true as the fathers meant of the Christian sacra­ment: and M. B. speaking of his Geneva [...]oy, vvhich hath only for some time a poore signification vvith it, but never for any time, any grace or power of sanctifica­tion in it, is likewise true: vz▪ that after the table service is ended, there continueth no holines in that, vvherof it had in deed no dramme or iote before; and therefore being ministred to one alone absent can do no good, vvhich doth rather harme then good to the societie and congregation present.

That evil men receiue Christs body.
CHAP. 15.

The Argument.

1 An argument which M. B. maketh for the catholike opinion out of S. Paule. His answere thereto is fond, and directly against the text of S. Paule, which withal he fowly corrup­teth. The auncient fathers out of that place of S. Paule proue, that evil men receiue Christs body in the sacrament: & so much is implied in the very forme of S. Paules speech being with indifferencie examined.

2 Another slender argumēt touching the receiving of evil men, made by M. B. which yet he can not answere.

3 Against M. B. and the Calvinists, denying that evil men re­ceiue Christ in the Supper, it is proved that according to the Protestants doctrine, and M. B. his preaching, Christ is there received of al sorts of men indifferently, not only such as be of naughtie life, but also of evil and heretical faith, if they be not plain Apostataes.

4 Of the Calvinists special iustifying faith, by which last re­fuge as al Catholikes be excluded from their spiritual com­municatiō of Christ, so yet other most detestable heretikes thereby receiue Christ as wel as the Calvinists. And their doctrine of special faith (the very roote of dissolute life) plainely & directly concludeth against M. B. that in their supper the worst Calvinists receiue Christ as wel as the best.

THe next matter not handled before, is a couple of arguments vvhich M. B. obiec­teth1 as in the behalf of Catholikes for the real presence. The first is this. The Pag. [...] [...] Apostle saith, He that eates of this bread vn­worthely, is guiltie of the body and blud of Christ. There i [...] their ground. VVhereof they frame this argument.

No man can be guiltie of that thing which be [...] not received.
Evil men receiue not the body of Christ.
Therefore they can not be guiltie of it.

This is the argument as he maketh it. His answere toCalv Institutio. lib. 4. ca. 17. num. 33 [...] in [...]. Cor. [...]. 11. v. 26 this, as likewise to the next, is out of Calvin, thus: First I say, the first proposition is very false. For they may be guil­tie of that same body, and that same blud, suppose they never received it. But take heed to the text. The text saith not, that: hey eate the body of Christ, but that they eate that bread & drinke that wine vnworthely. And yet because they eate that The text cor­rupted. bread & drinke that wine vnworthely, they are counted before God guiltie of the body and blud of Christ: not because they received him (for Christ can not be received of any man b [...] worthely) but because they refused him. For when they did Pa. 88. eate that bread and drinke that wine, they might if they [...]ad had faith, eaten and drunken the flesh and blud of Christ. N [...] because thow refusest the body of Christ offered vnto thee, th [...] contemnes it, and so art guiltie of it In this answere, where­as M. B. wisheth the reader or hearer to take heede to the text, so do I to, & so shal he find M. B. to be as right a minister, that is to say as right a falsifyer of the text, as are cōmonly his felow ministers. For where findeth he in the text (except it be a false corrupted text) that such men eate that bread, and drinke that wine vnvvorthely▪ Certainely, not in any text of S. Paule. For thus stand the words, even as I find them translated by Beza and Calvin. Therefore who so ever shal eate of this bread, and 1. Corin. 11. v. 27. 28. drinke of this cup vnworthely, shal be guiltie of the Lords bo­dy and blud. But let every one proue him selfe, and so eate of that bread, and drinke of that cup. For who so eateth and drinketh vnworthely, eateth & drinketh damnation to him self, for that he discerneth not the Lords body. These are the words of the Apostle: and thus are they translated by Calvin & Beza. And novv take as good heed as yow can to the text. VVhere find ye, that evil men eate bread &Fo [...]l [...] cor­ruption. drinke wine? VVhat godles dealing is this, to wil your auditour to take heed to the text, & then your self to abuse [Page 289] the holy scripture, to corrupt the text, & coosen your au­ditor or reader most, vvhen most yow pretend honestie & simplicitie, & vvil him to take heed to the text? And let not the reader suppose, that the corruption is smale, or of no great moment. For it is vile & grosse: and in this place so heretical, that he had bene as good to have made a text of his owne, as to have made the Apostle thus to speake. For the Apostles vvords are divinely &This breed. [...] Ioan. 6. v. [...] [...]li. v. [...]. [...] 58. exactly set downe, and Apostolically expresse the real presence. For in naming this bread, in vrging and repea­ting that bread, vvhich in greeke is significantly put, and declareth a singular bread; he meaneth that bread of God which came from heaven, that bread which geueth life, that body vvhich in the old testament sometimes, and inIerem. 11. 19. Ioan. 6. 32. 35. 48. [...]. Ibi. v. 51. the Gospels oft times, & in one chapter of S. Iohn a dosō times at lest is called bread, vvhich bread our saviour him self assureth vs to be his flesh, which was to be geven for the life and salvation of the world. In naming the cup, or that cup, vvhich is Christs owne vvord, and vvhich vvord [...] The cup: vvhat it sig­nifieth in S. Paul. being common to any thing conteyned in the cup, be it the blud of the new testament, which was shed for vs, be it wine, be it water, be it ale, or beer, or any maner drinke (to al vvhich the vvord cup may vvel agree) our saviour restreyneth to the blud of the new testament shed for remis­sion of sinnes, and so restreyneth, that it can not be refer­redSee before p [...] 5. [...]24. to wine, or any other thing; S. Paule most assuredly meaneth the same: and so in the one and other, truly describeth the Catholike faith of the church. Against vvhich, M. B. telling vs, that the Apostle saith, such evil men eate that bread and drinke that wine, most vvickedly by thrusting in his wine, redueeth the vvord bread to a vulgar base signification; because talking of bread and wine, no man can conceive othervvise: vvhereas the vvord bread being in scripture common to al foode vvhereby man liveth, and the vvord cuppe being in his kind as large and general, doth not signifie, nether that, our vulgar kind of bread, nor this, wine, more then it sig­nifieth [Page 290] flesh and ale, or fish and vvater: and being o [...] self indifferent, other places of the scripture necessarily determine it to one certain, more high, and divine signi­fication, as hath bene declared.

Now vvhereas M. B. maketh a discourse, that a man may be guiltie of a thing vvhich he receiveth not, which no vvise man doubteth of: and so a man may be guilty of Christs body and blud, vvhich yet is not eaten o [...] drunken ether corporally or spiritually, vvhich is a plaine case (for Pagans and persecutors are guilty of Christian blud, vvhich vniustly they shed, though ye [...] they drinke it not; and Pilate, Herode, Caiphas and the Ievves vvhich crucified Christ, vvere guiltie of his death & of [...]ath body, vvhich they eate nether vvay, nether as Catholiks nor as Protestants) al this is labour spent in vaine, and talke to no purpose. VVe argue not vpon vvords of condemnation or guiltines in general, but vpon the vvords as they are put in the Apostle, and ioyned vvith other vvords of his: & so they clearly prove a realM. B. [...]. presence, and M. B. his interpretation is maledicta gl [...]ssa, a cursed glose and exposition, because it is cleane not besides, but against the text. For (saith M. B.) the fault of these men vvhom S. Paule reproveth, is because they eate not that divine bread, nor drinke that diuine cup: S. Paule saith, their fault is, because they do eate it, and drinke it. M. B. putteth the indignitie and vnworthines in refusing & not receiving it; S. Paule in receiving it & not refusing. For they do receiue & eate it, but vnworthe­ly. S. Paule maketh their sinne to be, that they make no differēce betwene the body & blud of our lord & other meates & therefore are giltie of that body and blud, vvhich they so desp [...]se. M. B. admitteth not that they proceed so far, but co [...]dēn [...]th them before hand, before they eate: vvhich is [...] against S. Paules cōpatison, vvhich standeth in this, that as those men came to other tables, to those ecclesi­astical feasts of charitie & there did eate & drinke vvith­out any pr [...]c [...]dent [...]al of them selves or examination of their consciences; so came they and receiued the body [Page 291] and blud of Christ at this divine table, not distinguish­ing this food from that, but vvithout any convenient preparation, honor, regard, or separation of one from the other, eating and drinking this divine sacrament, as they vvould cōmon meates & drinkes. VVhich words of necessitie implie an eating & drinking on both sides, or els there is no comparison, and consequently no condemnation of the one side: vvhich condemnation remayneth & resteth in the vvant of reverence, regard, and distinction made betwene those vulgar tables, and this body and blud of our saviour, both vvhich they re­ceived, but alike, and vvith like honor and reverence, vvherein they sinned and dishonored Christ, whose body they discerned not, and therefore received it vnworthely. And thus the auncient fathers vnderstood this text, andEvil m [...]n re­ceive Christs bodie. out of it concluded the real presence and real receiving of Christs body, though to the condemnation of the re­ceivers. So for example S. Austin: He that vnworthely re­ceiveth Aug. li. 5. [...] bapti [...]. 4 [...]. [...] our lords sacrament, albeit him self be naught, yet that which he receiveth, is good. Corpus enim domini, & sanguis domini, nihilominus erat illis &c. For as to good men, so was it the body of our lord, and the blud of our lord, no lesse vnto them, of whom the Apostle said, he that eateth vnworthe­ly, eateth his owne iudgement. The same Doctor intending to shew, that the evil vse of good things harmeth great­ly;Idem contra [...]rescon, lib. [...] ca. 25. what shal I speake (saith he) of the very body and blud of our lord the only sacrifice of our salvation? Of which albeit our lord him self say, that it geveth life; yet doth not his Apostle teach vs; even that to be pernicious to them which vse it no [...] wel, when he saith, who soever shal eate that bread and drinke that chalice (not vvine) of our lord vnworthely, he shal be gilty of our lords body and blud? In vvhich place, vvhereas [...]e nameth it ipsum corpus & sanguinem Domini, the very body and blud of our Lord, and the only sacrifice of our salva­tion, [...]e most certainly noteth not bread and vvine, butReal pro [...] an other thing; except bread and vvine be the very body of Christ and the only sacrifice of our redemption. So in hisIdē epis. 162 post medium. epistles he vvriteth, that our Lord suffered Iudas that tray­tour [Page 292] among his innocent disciples to receiue that which th [...] faithful know our raunsom or redemption: quod fideles nor [...]t, Confessio. lib. [...]. ca. 12. pretium nostrum. In an other place, he calleth it sacrifici [...] pretij nostri, the sacrifice of our redemption: vvhich vvords of sacrifice, raunsom, price, redemption &c. quit exclude M. B. his tropical bread and vvine, and prove that Iudas vvith the other disciples, received the same body which Matth. 26. Luc. 22. was delivered for vs the same blud which was shed for vs according to the plain text of al the Evangelists. This same veritie and exposition of S. Paules vvords is geven by the other auncient and learned fathers Greeke and Latin, as namely S. Basil. lib. de baptis. cap. 3. S. Chrysost▪ in sundry places, in 1. Corinth. cap. 11. homil. 24. & hom. 27. [...]o­mil. [...]3. in Matth. hom. 45. in Ioan. S. Cyper. sermo. de coena. Hie­ron. in [...]. cap. Malach. Treophilact. S. Ambros. and Theodoret. expounding this place▪ of vvhich the later, vpon thoseTheodoret. in [...]. Corinth. ca. [...]. very words, vvhereon M. B. maketh his cavilling, he shal be gilty of our lords body and blud, vvriteth expressely thus: By these words the Apostle signifieth thus much, that a [...] the Iewes dishonored Christ, & shamefully abused him; so they also dishonour and shamefully abvse him, who receiue his most holy body with their impure handes, and take it in to their defiled and vilanous mouth: in pollutum & incestum [...]. So that M. B. his conclusion, or rather straunge paradox that no man can receive Christ vnworthely (vvhich out of the sacrament, Herod [...], Annas, and many other publi­canes, Iewes, & Gentiles other did or might have done, and in the sacrament many evil Christians continually do) is quit opposite to the Apostles scope and discourse in this place: vvhich against al drift of the text▪ and sense of the vvords, and exposition of auncient fathers, he peevishely laboureth to pervert. For albeit sometimes some fathers, and namely S. Austin in one or two pla­cesCal [...]in▪ Insti­tutio. [...]ib. 4. [...]. 17. nu [...]. [...]4▪ vvhich Calvin citeth, deny to the vvicked rem sacra­menti, the thing of the sacrament; yet thereby he meaneth not Christs true body as S. Austin declareth his owne meaning, but the iustifying grace, the fruit and commo­ditie thereof, the vertue and sanctification, vvhich by [Page 293] Gods ordināce redoūdeth thence to al worthy receivers.

Nether doth it greatly helpe M. B. that he labou­reth [...]a. [...]. to approve his saying by the example of wordly princes, who wil not suffer their maiestie to be interessed in the M. B. com­parison. smallest thing. But if thow disdainfully vse their seale, which is but wax, and contemne it, and stamp it vnder thy secte, thow art compted as gilty of his body and blud, as if thow put thy hands on him: much more, if thow so handle the seales of the body and blud of Christ: this I say litle helpeth the matter. For first the comparison is nothing like. For S.nothing like. Paule speaketh not of stamping vnder feet, of such disdain­ful abuse and contempt, but of vnreuerent receiving, vvhich differeth much: and therefore if M. B. vvould speake to the purpose, and applie his talke to the subiect here handled, he should take such examples for the one side, vvherein is like coniunction of things signified vvith the signe, as he [...]ineth to be in his Geneva signe or supper; and for the other side, vvhere men shew such vnteverence towards them▪ as is here likewise presup­posed Christ (saith he, and so say the Protestants of his sect) is ioyned vvith the bread, as, as he is vvith a vvorde spoken, as he is with a sermon, as he is vvith an image, as a king is represented in his picture, in his seale, in a peece of vvax. Suppose then, that some man, stamp not vnder foote the Testament in despite and disdayne of Christ, for so S. Paule speaketh not nor meaneth, but that he reade some chapter of the Testament, not discer­ning it from a chapter of S. Hierom or S. Austin: is he gilty of our lords body? If he heare a sermon preached, and perhaps sleepe at the sermon time, & so receive not Christ inte [...]nally, as by the vvord he is offered no lesse then in the Supper; is he gilty of the body of the blud, of the death of Christ▪ If he looke vpon a picture of ChristBefore, pag. 178. 179. not reverently, vvhich (as hath bene proved) offereth Christ spiritually to the sowle better then any bread and vvine ministred at the best communion, vvhere soever they breake theyr bread most bissilie; if vvith the exter­nalPag. 180. sight of the picture he internally receive not Christ, is [Page 294] he giltie of so great sacrilege, as these vvords import [...] Before pa. 18 [...]. 187. 188. doubtles not. For so should vve multiplie sinnes, and make men to commit sacrileges almost in every thing they do: for that every creature (as hath bene shewed) is as nighly ioyned to Christs body, as is their signes and seales of bread and vvine, and represent Christ as perfitly, and offer him to the faith, mind, and remembrance of every Christian as presently. And albeit oftentymes Christian m [...]n in deed offend in not taking and vsing such occasions to remember Christ (and so by faith to eate Christ) as God offereth them; yet such omission & negligence is not to be condemned as sacrilege against Christs body and blud, vvhich here is spoken of. The self same may be conceived of a number of like exam­ples. If the minister ready to baptize a child, and percei­ving his hands sowle, take a handful of vvater out of the font▪ and first vvash his hands: albeit he playeth a sluttish part and offendeth, yet no vvise man vvil say, he is gilty of Christs body and blud: no more then he is gilty of the kings body and blud vvho (to vse M. B. his example) ha­ving the kings image and seale in wax by him, and vvan­ting vvax to scale his owne letter, breaketh the kings seale and applieth it to his owne vse. These similitudes are of like condition & qualitie: & therefore whereas for not discerning the body and blud of Christ in the sacrament, a man is condemned as gilty of Christs body, and he is not so in any of these matters; hereof it is plainly infer­red, that Christs body is otherwise in the sacrament, vvhereof S. Paule speaketh, then in any of the rest. [...].

¶ The other argument vvhich M. B. alloweth to the Catholike, is this.

The bread which the wicked eate, is not naked bread, b [...] the sacrament.
The sacrament hath ever coinoyned with it the thing signified.
Therefore the thing signified is geuen to al.

To this argument M. B. pretendeth a double answere but geveth a single, and the s [...]me very single and simple [...]ag. [...]. [...] deed. VVhat (saith he) if I graunt them al this argument [Page 295] there should no inconvenience folow. For the thing signified [...]ay be geven to al, that is, offered to al, and yet not received of al. A man vvould thinke, that when he thus beginneth vvith what if, this vvere but a florish before hand,pa. 92. 93. being in deed al his answere, vz, that the wicked get the body and blud of Christ offered to them conioyntly with the word and sacraments; but wanting faith, they receive the bread but not the body This is the argument, and this is his an­swere. And although the argument be not very strong,The vvicked receiue not the vvhole sacrament after M. B. yet by the vveaknes of his answere it is much bettered. For if the entier sacrament consist of not bread alone, but bread vvith the body, that is, the thing signified, how can it be truly said, that the vvicked receive the vvhole entier sacrament, vvho receive the one only more base and corruptible part? For vvhereas M. B. maketh his foolish and childish evasion in saying, To the vvickedpa. 91. is geuen, that is to say, is offered, this is to play the boy in matters most grave and serious. The sacrament is geven and received, & not offered only. The sacrament con­sisteth of two parts, bread, & the thing signified. The bread alone is not the sacrament, no more then a body alone is a man, vvalles alone are a howse, paper is a booke, cloth is a gowne, or vvheat is a loaf of bread. VVherefore vvho so receiveth bread alone, receiveth the sacrament no more, then he hath a howse, vvho hath the only vvalles vvithout ether foundatiō or roose: then he hath a gowne vvho hath only a peece of cloth as it came from the dra­per, vvithout stitch or cut. So that the argument as M. B. maketh it, standeth stil in force, notwithstanding that childish sophistrie; yea notvvithstanding oughtMartyr con­tra Ga [...]din [...]r. part. 1. [...]bie­cti [...]. 220. pa. 535. that he can say against it by the rules of his Theologie. And thus much Pet. Martyr frankly graunteth. VVhere­as▪ saith he) there are two parts of the sacrament, the signe, and the thing signified; if a men wil speake of these matters exactly, he must say, that the wicked receive not the whole sa­cramēt, Ibi. [...]bi [...]cti [...]. 235. but one only part, that is the bread. And a litle after: The wicked in the holy supper receive nothing els, but bread & wine, and consequently they receive not the sacrament, [Page 296] nor any sacrament at al.

¶ VVhich albeit it be the general doctrine of the Cal­vinists (for the Lutherans are contrary to them in this, no lesse then are the Catholiks) yet somwhat other toContradiction in the Calvi­nists doctrine helpe this poore beggerly bread of theirs; or to shew the vanitie and inconstancie of their doctrine, I vvel briefly by their owne Theologie prove that the evil Pro­testants (except they be plaine Apostataes and Atheists as many are) receive not only the bread, but also the thing signified, as vvel as M. B. him self: and therefore that al his talke against S. Paules vvords, is mere s [...]ivo­lous cavilling vvithout any ground of learning, not on­ly Catholike, but also Scottish or Genevical. For vvhat is there that ba [...]eth a common Protestant, though in lifeVVicked Cal­vinists receiue Christ in their supper, as vvel as the good. Pag. 216. 217. &c. he be never so bad and impure, from receiving by faith the body of Christ as vvel as the minister? He eateth the bread as vvel as the minister▪ there is the body of the sacrament. The life and sowle is put in to it by the mi­nisters sermon, as before vve are taught. Now vvhen that evil Protestant after the sermon receiveth it, vvhy receiueth he not their perfit, ful, and entier signe, vvhere­as he receiveth that vvhich hath both matter & forme, both body and sowle? If M. B. reply, that he lacketh faith, vvhich is most necessarie: I answere, first, that his faith is altogether impertinent to this purpose: for that the sacrament hath before, his total nature and comple­ment, vvhich can not be taken away by his faith: vvhich as being very good, maketh not the sacrament, not is re­quired as essential thereto; so nether being very ba [...], can it marre the sacrament, from vvhose essential perfection it vvithdraweth nothing. I say further, that such a Calvi­nist, be he vvicked in the highest degree, so that he be not an Apostata, hath faith good inough to receive be­sides the bread, the thing signified, that is Christs body. For how is that receiued & eaten? by faith. In vvhatBefore, pag. 174. 17 [...]. 177. sort? thus: that as his eye seeth the bread broken, so his mind remembreth Christs death and passion. And vvhat hinderance I pray yow, is evil life to this imagination, [Page 297] Can not this remembrance stand vvith evil life? Can not he, if his vvit and memorie be but very indifferent, especially vvhen he is first vvarned by the minister, andVVhat it is to [...]ate Christ after the Cal­vinists. after seeth the bread and vvine, conceive thus much as vvel as the most honest man in the congregation? For let M. B. marke vvel, vvhat it is to eate Christ spiritually in their sacrament? By his ovvne definition, and the cō ­mon consent of his maisters, this eating hath no rela­tion or dependence of charitie, of honestie, of vertue, of good life▪ but only of faith. Bring with yow to the table Pag. [...] (saith M. B.) not one mouth only of your body, but also the mouth of the sawle. VVhat is that? A constant persuasion in the death of Christ, and al goes wel. This persuasion my Protestant of vvhom I speake, vvanteth not. For I pre­suppose him to be no apostata (though I graunt him to be an heretike) and therefore he doubtles hath this mouth of his sawle, and therefore eates Christ, and so al goes wel. Again. As the mouth of thy body takes the bread so them▪ [...] Pag. 74. of thy [...]awle takes the body and blud of Christ by faith. For by faith and a constant persuasion, is the only way to eate the body and drinke the blud of Christ [...]nwardly. Then inwardly doth this evil Protestant eate Christs body, and inwardly doth he drinke his blud. For being a Christian▪ though a bad one▪ he must needs have a faith and constant persua­sion of Christs death. Christ (saith Peter Martyr) in the 6. Pet. Martyr vbi su [...] a parte 3. pa. 644. 647. of S. thou. promised to g [...]ve his flesh to be eaten. And that which he then promised, he performed in his l [...]st supper. But not then only. He also performeth it now, so often as we truly beleeve, that he hath dyed for vs. VVhat need I repeat [...] that vvhich is most evident, that the vvicked have this faith of belee­ving Christs death, & therefore ea [...]e spiritually the flesh of Christ. Calvin goeth one point further, requiring that they beleeve Christ not only to have died (vvhich only M. B. and Peter Martyr v [...]ge) but also that he beleeve Christ to have risen again. VVh [...] [...]as I sin [...] in Beza, is aBeza in [...]. Corinth. cap. 1 [...]. v. 23. question of great [...], and not beleeved of many Protestants. But yet I presuppose [...] Protestant not to be proceeded so far, but [...]esting in the vulgar heresies of Cal­vins [Page 298] Institutions, or the Scottish confession of faith, not to deny Christs death or resurrection: and then nothing yet is said, but that he eateth Christ truly by faith, be his life never so detestable. And thus vvhereas M. B. saith, that no evil receive Christ, I must conclude rather, that al evil receive him, after their doctrine, as now appeareth. But yet remaineth one farther subtilitie, vvhich M. B. afterwards toucheth and greatly magnifieth. Learne me Pa. 95. (saith he) to applie Christ rightly to thy sowle, and th [...]w h [...] wonne al, thow art a great Theologe. Let vs in the name of God learne this high & mystical point. Is there any other applicatiō of Christ, then by faith, by beleeving his death and rejurrection? No doubtles, as Calvin, Beza, Martyr, &Before, pag. 7 [...]. 79. M. B. him self have often told vs. Then this is not so mystical a point, nor able to make so great a Theologe; ex­cept every [...]inker and cobler that beleeves his Creed, be among the Protestants a great Theologe, because perhaps most of their chief Ministers and preachers beleeve not so much. Na saith M. B. there is yet a farther degree &M. B. defini­tion, vvhat it i [...] to [...]ate Christ. deeper mysterie in this eating and application. Let vs once have a plaine descriptiō thereof, that we may know vvhere to rest, and vvherevnto vve shal trust. That. M. B. geveth in these vvords: The eating and drinking of the sowle Pag. 94. is no other thing, but the applying of Christ to my sowle the ap­plying of his death and passion to my sowle. Yet this must be made somwhat more plaine and intelligible. For as M. B. obiecteth afterwards; Christ him self, his body and blud can not be geuen or applied to thee, seing that looke how great Pag. 9 [...]. distance is betwixt heaven and earth▪ as great distance is there betwene the body of Christ, and thy body or sowle: even so touching Christs death & passion, that is now long si­thence past▪ and as the Apostle teacheth, he being risen [...]m. 6. from death dieth no more, but liveth at the right hand of God [...]nally and how then appl [...]e yow his death and passion to [...] sowle▪ Thus; and this must vve take for the chief & last resolution, vvhich this man here geveth vs, and vvhich [...] learned▪ maketh vs great and pro­found [...]i. pa. 94. Theologes. The eating of the sawle is no other thing but [Page 299] [...]e applying of Christ to the sawle, that is, to beleeve, that he hath shed his blud for me, that he hath purchased remission of sinnes for me. This as being the very key and summe of that he preacheth concerning this matter, in his nextPag. 109. sermon he enlargeth thus. VVe eate the flesh of Christ by faith, and drinke his blud chiefly in doing two things; first in 2. points re­quired to the eating of Christ. calling to remembrance Christs death and passion, how he dyed for vs. The second point of this spiritual eating stands in this, that I and every one of yow beleeve firmely that he died for me in particular, that his blud was shed on the crosse for a ful remission and redemption of me and my sinnes. In this stāds the chief & principal point of eating Christs flesh. VVel then now vve know a thorough & per [...]ite definition and ex­plication of this spiritual eating and drinking, to vvit, that every man in particular is bound to beleeve, that Christ died for him (for so I interpret M. B. his meaning, and not that every man is bound to beleeve that Christ died for M. B. shed his blud for M. B. and purchased remis­sion of sinnes for him, as his vvords sound) to conclude my purpose I say, vvhat Protestant, if he be a Christian, dothBoth are soūd in the vvorst Protestāts as vv [...]l as in the best. not thus applie Christ vnto him self, doth not thus eate the body of Christ, and drinke his blud, except he be in desperatiō, or (as hath bene said) be an Apostata, & so no Christian. For no man can have the name of a Christian [...]cept he beleeve the death of Christ, vvhich vvas suffe­red according to Christs owne teaching & his Apostles, both for the sinnes of every particular Christian, & also of the vvhole vvorld. He is the lamb of God, which taketh Ioan [...]. 19. away the sinnes of the world. He came in to the vvorld and vvas incarnate to save his people from their sinnes. ToMatth. 1. 2 [...] Act. 10. 43 Christ al [...]he prophetes geve testimonie that al receive remis­sion of sinnes by his name vvhich beleeve in him. He is the 1. Ioan. [...]. [...]. raunsom and propitiation for our sinnes: and not for ours only, but also for the whole world, and so forth in every Gospel, & Epistle, and almost in every chapter of ether Gospel or Epistle, so plainly, that no creature having the name of a Christian can doubt, but Christ died for him▪ and by his death purchased remission of his sinnes: & there­fore [Page 300] every Christian be he never so evil, applieth Christ vnto him in the supper, yea & out of the supper also, [...] vvel as M. B. him self doth in the supper. Every Chas­tian I say, of vvhat condition, faith or qualitie so ever, not only Catholike, but also heretike or Protestant of any sect, Lutheran, Zuinglian, Calvinist, Ana­baptist, Arrian, Trinitarian, and vvhom ye vvil besides. For al and every one of these beleeve that Christ shed his blud for him, and that Christ hath purchased re­mission Calvins The­logie a moc­kerie of Chri­stians. of sinnes for him. And is not these mens reli­gion and Theologie, a verie profession of deceite, and mockerie of the vvorld? vvho keepe such a do, & make such a sturre about the application and coniunction vvhich they have vvith CHRIST in their supper, and tel vs, that it so far surmounteth the vvitte and ca­pacitie of man, that except the spirite of God reveile it, except the spirit of God illuminate our minds, and be bissie Pag. [...]. in our harts, it can not be conceiued, and therefore the poole Papists can not get this vnderstoode. It so far sur­passeth the coniunction and possession vvhich vve have of Christ by his vvord, that vvhereas in the Pag. [...]5. word we get but a litle grip of Christ, as it were betwixt my finger and my thumb, here in the supper I get him in my whole hand and more to: who extolle this eating and drinking as a vvorke so divine, supernatural, and super­celestial, that no evil man may eate Christ, as they eate him spiritually in their supper; and yet in fine, vvhen they come to the issue of their apis [...] doctrine, and are driven to expresse plainly vvhat they meane by this their spiritual eating, they can make no other thing of it, but that vvhich not only evil Christians may have, but also the vvorst Christians actually have, and must have; and vvithout having vvhich, and in that maner eating Christ, they are no Christians at al? And vvhich eating is so far of from being peculiar to the supper, that perpetually in al suppers and dinners, al Christians do thus eate Christ (for every Christian ever at al [...], beleeveth that Christ died for him, for remission [Page 301] of his sinnes, or els he is a Ievv, or a Turke, and no Chri­stian) and can not be vvithout this spiritual coniunction and application. Is not (I say) these mens preaching and teaching, a mere iest, a very scorning and deluding of their folovvers? Let the reader vvaigh vvel this point, and he shal be iustly moved to abhorre and exe­crate these coosening companions, these vvicked mini­sters, as the very Angels of Satan, vvho vnder pretence and colour of a fevv high, lofty, affected vvords, as S. Peter long ago prophecied of them, superba vanitatis [...]. P [...]. [...]. [...]. loquentes, by speaking proud vaine words, vvithout pith or substance, leade their miserable disciples to hel, euen like beasts to the slaughter.

4 ¶ And thus much may serve for a ful ansvvere to M. B. in this place and here vvould I end this argument, vvere it not that yet there remayneth one farther shift, vvhich albeit M. B. touch but obscurely here, yet he at large layeth it forth aftervvard, and therefore I vvil not altogether omit it. The matter is this, that albeit they in vvords make their spiritual eating of Christ by faith to be such as vve haue heard; such as every child learneth in his Catechisme, such as Catholikes professe, & professed before ever the Gospel of Calvin, or Luther, or any sen­tence or sillable thereof vvas coyned in the vvorld; yet they after their fashion have an other meaning inThe Profstā [...] faith vvhere­by they eate Christ. the vvord faith, and consequently in eating by faith, then haue the Catholikes, and vvhereby in deed they exclude the Catholikes from their eating, and make it proper to them selues. VVhat mysterie is this? or vvhat can they vnderstand by their faith more then other men, more then hath bene said alredy? M. Fox declaring the very first original of their Gospel inFox Acts & monuments pag. 4 [...]. Martin Luther, expresseth it thus. Though Lauren­ti [...] Valla and Erasmus had somwhat broken the vvay be­fore Martin Luther came &c. yet Luther gave the stroke and pluck [...] dovvne the foundation of errour; and al by opening one veine long hid before, wherein [...]eth the [...]stone of al truth and doctrine, as the only principal [Page 302] origin of our salvation which is our free iustification by [...] in Christ. VVhy? vvas that doctrine so straunge, and ne­ver heard of before? No, not in Luthers sense. For the meaning of it is▪ not that we must generally beleeve only th [...] Ibid. sinnes are or have bene remitted to some: but that Gods ex­presse commaundement is▪ that every man should beleeve par­ticularly his sinnes are forgeuen. This is the testimonie that the holy ghost geveth thee in thy hart, saying, Thy sinnes are forgeven thee and this is the faith by which we are iustified▪ and the same is the right faith, by vvhich the Protestants peculiarly above al other Christians old or new, eate the flesh of Christ For albe it Catholikes have the sacramēts of Christ more in number and more effectual for grace and spiritual operation then have the Protestants: and they are learned by the evident vvord of God, that the sacraments as instruments ordeyned by Christ, infallibly bring vvith them remission of sinnes, or other iustifying grace; yet because they know vvithal, that the hait of man is inscrutable, and every mā knoweth not his owne [...]. Cor. 4. 4. Psal. 1 [...]. 1 [...]. Ierem. 17. 9. Proverb. 14. [...]. ca. [...]0. 24. vvayes; & many seeme repentant for their life past, who yet have not a ful purpose to amend the same: and so by reason of our owne imperfection and indisposition, the sacraments some times vvorke not in vs that good▪ vvhich otherwise by Christs institution they could and assuredly vvould: for these causes as on the one side vve haue occasion of confidence, so on the other side vve may vvel feare, and in feare and trembling vvorke outPhilip. 2. 1 [...] owne salvation: although vve have great and certaine hope, yet have vve not sure and certain faith of our iusti­fication, or favour vvith God: nor make vve but privat & peculiar iustification an article of our faith, as do the Protestants: vvho be they never so great sinners and blasphemers, yet by vertue of their faith are ever so sure as possibly may be, that their sinnes are not imputed to them, but they are most cleane, pure and sanctified: and so continually feed on Christ by this apprehensiue faith. And this, as the Protestant writers define, is the essential difference betwene a Catholike and a Protestant. For [Page 303] (saith Calvin) the very definition of the Protestant faithCalv. Instit [...] lib. 3. ca. [...]. num. 7. [...] num. 15. 1 [...] it a sure and certaine knowledge of Gods benevolence towards vs. And he is not to be accompted a faithful (Protestant) ex­cept he be thoroughly persuaded, that God is to him a loving and merciful father: whereof he must have fixed in his mynd Certitud [...] ple­na [...] [...], q [...] [...] re­ [...] et probat is esse [...]. La vit d [...] Calv. c [...]. 1 [...]. such an assurance, as we have of things which we know and find true by experience. And as Bucer (vvhom for honors sake Calvin vsed to terme his Master) our first Apostle of this new Gospel in Cambridge, in the disputation of Ratisbon (after published by him self) expresseth it: Nostra confessio est, Christianum hominem non esse, qui non eadem fi­dei certitudine credit, & Dominum Iesum esse filium Dei, & Disputatio Ratisbon. pa. 463. Vide Sleda [...] ▪ lib. 16. se per eum esse percepturum vitam aeternam. VVe professe ( [...]aith Bucer, Brentius, Georgius Maior, vvith other Lu­theran Divines, disputers against the Catholikes in that conference) that he is not to be taken for a Christian man, who beleeveth not with the same certitude or assurance of faith, both that Christ our lord is the sonne of God, and that him self in particular, by Christ shal possesse life eternal. This is that vvhich M. B. meaneth, vvhen he saith, that the applying of Christ▪ & eating of Christ by faith, is to beleeue, Pag. [...] that he hath shed his blud for me, that he hath purchased re­mission of sinnes to me. VVhich iustification and remission of sinnes being in particular beleeved of the Protestant in such sort as is any article of his [...]aith, thereby geveth aThe Protes­tants iustifi­ing faith. spiritual manducation to him, vvhich the Catholike hath not. Thus writeth M. B. afterwardes, vvhere he spendeth many pages in magnifying this [...]aith. This faith ( [...]aith he)S [...]. [...]. pa. [...]61. [...] workes a wonderful assurance and persuasion, that God loves me, that he wil saue me, that me [...], life & saluation at per­teynes to me. This works the seeling of mercy in our hart, & Pag. 26 [...] a particular application, whereby we claime Christ and God as proper to vs, as if no man b [...] title to him and his promises but we. Again. This particular application, is [...] difference, the chief marke and note, whereby our [...]ith who are iustified in the blud of Christ, is discerned [...] faith of the Papists. &c. For the Papist [...] Pag. [...]6 [...]. [...]. promise of mercy to his ownesowle. He countes it pre [...]tion [Page 304] (as in truth it is, and for presumption counted and co [...] demned by the Apostle, Rom. 11. 20. 21. [...]. Corint. 9. [...]7. Philip. 3. 11. 12. Hebr. 4. 1. 2. &c.) to say, I am an elect, I [...] saue [...] & iustified. This is the vvonderful faith of the Pro­testants, vvhich to them is al in al. This M. B. calleth their Pag. 264. iustifying▪ faith. By this thy eate Christ so, as no man doth [...], the [...]. By this they are sure of heaven: & in heauē,Infinite pride to be felowes equal vvith S. Peter & S. Paule: yea vvith the blessed virgin mother of God. For so Luther founde [...] Luther Tom. [...]. E [...]rratio in 1. P [...]tr. ca. [...]. fol. 44 [...]. and first inventor of this faith writeth expressely. Qu [...] hac side renati sumus, pares sumus in dignitate & honore D. Paulo, Petro, S. Deiparae virgini, ac divis omnibus. VV [...], now that at last vv [...] know exactly, vvhat faith it is, vvhich ge­veth the Protestants so deep holdfast in their spiritual mā [...]ucatiō let vs retou [...] to our principal purpose. And as by this vvhich hath bene said of this special Prote­stant faith, I confesse M. B. hath a sufficient ground to chalenge such kind of eating (by this faith I meane) to him self and his companions Protestants, and to exclude out al Catholikes, be they as holy, as S. Pe [...]er or S. Paule, vvho never had such a special faith, and therefore could never thus [...]a [...]e Christ: so yet the blocke lyeth stil in M. B. vvay, and the rest of his cons [...]aternitie, that by thisT [...] vv [...]st Protestants [...] Christ as [...] [...]l as the b [...]st. saith evil Protestants receive Christ no lesse then good. For among the Protestants the most detestable and most blasphemous heretikes have this assurance of their iustification and remission of sinnes no lesse then M. B. or Iohn Calvin, or Luther him self, vvho by the helpe of Fo [...] [...] supra [...]g. 401. an old man whose name Luther expresseth not, saith M. Fox, (but belike it vvas the same man, vvho in an otherBefore, pag. [...]. [...], [...]. forme frequēted Carolostad [...]ꝰ, & instructed him) first of al invēted this special iustifying faith. For as after Luther al Lutherans have it most assuredly, and after Zuinglius al Zuinglians, and after Cal [...]in al Calvinists: so the Ana­baptists more then any of those former sects, and Liber­tines & Familie of love, by vvord and deed, by life and death, most confidently chalenge to them selves this as­surance,The strong [...] the [...]nabaptists. that they in Christ have remission of their sinnes, [Page 305] that Christ died for them, that he shed his blud for them, that they are spiritually vnited to Christ, they are inward­lyPrateolus [...] Elench [...] Al­phabet, lib. [...]. ca. [...]. See For Act. and monumēt. pag. 25 [...]. so fed by him, and outwardly so clothed vvith him, that (as it is testified by sundry stories) many such Pro­testants, both men, vvemen, and maydens, long sithence in Bohemia, and of late in Holland, at none dayes in the sight of thousands, vvould vvalke naked thorough the streetes preaching the vvord of the Lord: and could not be vvithdrawen from that furious & vnnatural madnes by the terror of present death; continually even to death,Lambe [...]t. Ho [...] tens. de [...] tibus Ana­baptist. pag. 57. &c. and in death, some crying, Praise the Lord: others, Open your eyes ye blind Papists: others, Revenge O Lord the blud of thy servants: and thus not by vvords, as M. B. doth, but by deeds and facts, by patient suffering of death, ap­proved they their confidence and assurance of such spe­cial faith, as M. B. teacheth, and Luther & the Calvinists describe. If then the Anabaptists (to make stay and exē ­plifie this matter by them) vvhom Calvin condemnethCalv. Instru [...] ­ [...]io. contra A­nabapt. pag. 120. 121. for heretikes, and vvhose martyrs though in shew mar­velous holy, and in number never so many, he accoun­teth and calleth martyres diaboli, the devils martyrs, (by vvhich name likewise the Lutherans cal the martyrs ofVide Lav [...] ­ther. in histor. Sacrament. [...]ol 45. [...]. 25. 57. Calvins sect) have this sure faith, that Christ dyed for them in special, and that Christ shed his blud for them in par­ticular, and they in this sort spiritually eate Christ; how, vvith vvhat prohabilitie can M. B. deny such eating to al Protestants of his owne sect, though evil livers, vvho much more certainly have this faith, and therefore much more spiritually eate Christ? If an heretike canBefore pag. 297. have a constant persuasion in the death of Christ, and then al goes wel, and he therefore truly receives Christ by faith according to M. B. definition, how much more may a vvicked Calvinist, vvhom M. B. accounteth no heretike, reteyne this constant persuasion? Hath an Anabaptist a [...]th of the sowle, apt for such receiving, & hath not aIbid. Calvinist? Is evil life a greater bar to such receiving then naughty faith, vvhereas this receiving is vvrought only by faith, not by life▪

[Page 306]And vvhat need I to rest & exemplifie this by Liber­tines or Anabaptists, vvhereas the best & surest ground to refute M. B. in this point, is the general doctrine ofM. B. [...]fu [...]ed by [...] [...] doctrine. Calvin and Calvinists, and the same preached at large by M. B. him self in these Sermons. For as M. B. is sure, that he is iustified, he is elect he is saved, he hath this spe­cial faith vvhich applieth Christ to him so properly and peculiarly▪ as though no man had interest in Christ but him self alone; so this faith, vvhich is the right perfit ius­tifying [...]ermo. 5. p [...]. [...]7 [...]. faith, and proper to the elect, being once obteyned, is never after lost, nor never can possibly depart from them commit thy sinnes never so greavous and hori­ble. Thus teacheth Beza in the Confession of his Christian Beza in Con­fes [...]a. 4. [...]om. [...]0. Co [...]. Institu. [...]b. [...]. ca. 2. [...]m. 1 [...]. 15. [...]. pag. [...]7 [...]. Geneva faith most plainly. This Calvin in his Institu­tions laboureth to prove very earnestly and diligently. This M. B. out of Calvin and Beza preacheth very di­rectly, and expressely; and by scripture wickedly perver­ted seeketh to establish. It is sure (saith he) and certain, that the faith of Gods children is never wholy extinguisted. Though it be never so weake, it shal never vtterly decay [...] perish out of the hart, Howsoever it be weake, yet a weake faith is faith, and such a faith, that the lest parcel or drop of [...]s­sureth vs that God is fauourable, frindly, and merciful [...] vt. Minima fidei g [...]ta facit was certo in [...]ui [...] contemplari f [...] ­ciem Cal [...] vbi s [...]p. [...]. 19. Dei p [...]acidam, sere [...]em, nobiso [...]e pr [...]pitia [...], as writeth Caluin. M. B. hauing run a good vvhile in this veyne, concludeth: For conformation of my argument howsoever [...] pag. [...]. bodies [...]e [...] [...]o al dissolution, [...]et after our effectual calling within our sewles, supp [...]e the fier be covered with [...]shes yet it it [...]ier; ther [...] wil no man say, the fier is put out, suppose it [...]e covered. No more is faith put out of the sowle▪ sup [...]ose it [...] so covered▪ that it sh [...]w nether how nor light outwardl [...]. Final­ly, he repeateth as a most sure principle: It is certaine, that pag. [...]8 [...]. the faithful have never the spirit of God ta [...]e from th [...] wholy in their greatest dissolutions, though they [...] [...] th [...]rers, adulterers▪ &c. VVhereas then every Calvinist, vvho once hath tasted of Calvins iustifying faith, as hath M. B. can never possibly leese that faith, but must of ne­cess [...] [Page 307] reteyne it perpetually, though he fal into never so The [...] Caluinists [...] Christ [...] vv [...]l [...] the [...]. great dissolution and filthines of life, become he a mur­therer, an adulterer, a robber of churches, a sinke of ini­quitie (as many such iustified and elect Calvinists are) vvhereas I say, al that notwithstanding he is not for­saken of the spirit of God, nor deprived of this special and singular faith, vvhich M. B. so oft hath told vs, is the on­ly mouth of the sowle, the only meane to eate and f [...]d o [...] Christ: how can he possibly vvith any face or modestie, vvith any learning or reason, deny that vvicked men re­ceive Christs body, vvhereas he alloweth, and that in­fallibly to the most detestable men, the spirit of God and this special faith, this month of the sowle, by vvhich most truly, effectually, & spiritually the body of Christ is eatē?Manifest [...] tradiction in the Caluinists doctrin [...]. let him vvith better advise marke this his owne preaching, and doctrine of Iohn Calvin and his Geneva church, and conferre it diligently vvith his other fansie of evil men not receiving Christs body in their signe▪ & he shal find this opinion to be altogether false, vnproba­ble, and vnpossible to be conceived or beleeved, and [...] against their owne preaching and teaching. And doubtles besides this special point of Calvinisme, vvhich is so pregnant and direct to prove against M. B▪ the general sway of their doctrine, induceth the same; whichThe protest [...] faith a r [...]te▪ of dissolute [...] is it provoketh men to licentious and dissolute life, in that it preacheth only faith to serve for Christian iustice, so the verie issue of that solifidian iustification is this: vvhen men in life are become most beastly and vitious,Luther T [...]. [...]. [...] de Cap­ti [...]t. [...] ca. d [...] Baptis­mo. Zuing [...] Th [...]. [...]. [...] Act i [...]. disput. Tig [...]r. fol. 6 [...]8. N [...] [...]i [...] [...] i [...]is [...] Christ [...] [...] suo [...]. then to make them most vaunting and glorious for this [...]stant persuasion, that by only faith in Christ they are saved and iustified: for that (as Luther taught) nothing but only infidelitie could [...] such faithful Protestants of his sect: as Zuinglius wrote; al such, if they beleeve as he preached, they forth with were in as great favour with God [...] Christ Iesus him self; and God would no lesse deliver them from [...]el, no lesse open heaven to them, then to his only begot [...] so [...]e: as our first English Apostles and martyrs taught and [...]ealed vvith their blud, wh [...] we labour in good workes [Page 308] to come to heaven, we do shame to Christs blud. For havingFo [...] Act. & monumēt pa. [...]335. that particular persuasion, vvhereof is spoken, if we be­leeve that God hath promised vs everlasting life, it is impossi­ble that we should perish. VVe can not be damned, except Christ Ib. pa. 1338. [...]339. be damned: nor Christ saved except we be saved. VVe have as much right and as great to heaven, as Christ, vvhat soever our life or vvorks be. For al they erre that thinke they shal be saved, when they have done many good workes. For it is not good life, but alonely, a stedfast faith and trust in God, that may bring vs to heaven, be our sinnes never so great, and that it seeme vnpossible for vs to be saved &c. This is the very pith & substance of the Lutheran, Zuinglian, Calvinian, English and Scottish Theologie touching only faith, & this inferreth cleane contrarie to M. B. that vvicked [...]nd instructed in the Protestant schoole, may have, and by cōmon reason and discourse have, as constant persua [...] to be iustified in Christ, as men of more honest life. And therefore vvhereas M. B. saith, that such bad Protestants lacke a mouth of the sowle, that is, lacke a constant per [...] in Christs death, vvhereby Christ is eatē: he speaketh l [...] man that lacketh a face, that lacketh a forhead, or [...] that lacketh vvit, that lacketh knowledge, that hath no skil in his owne Theologie, in his owne religiō, which by plaine & manifest reason and proofe, yea by expect­ence & ocular demonstration assureth vs the contrarie.

The rest of this Sermon, vvhich is principally in cō ­mending and magnifying the vertue of faith, that byPa. 99. 100. [...]. faith vve have an interest, title and right in Christ, by faith we possesse Christ: that true faith is a straunge ladder, t [...] wil climb betwixt the heaven & the earth: a [...]cord that g [...] betwene heaven and earth, that couples Christ and vs together &c. al this and much more, as it is wel spoken of [...] Christian and Catholike faith, so being applied to theCatholike faith. Lutheran, Calvinian, Anabaptistical, and Scottish pre­sumption, that rash, and brainsick imagination [...] described, vvhich the Protestants cal faith; never I vvord of it is true. By that vve have no right, title, o [...] [...] ­terest in Christ; but the devil hath a right, title, [...] [Page 309] in vs. By it we possesse not Christ, but are possessed of his enemie. It is no ladder reaching to heaven, no cord that goes thether, but it is a steep breakeneck downefal, sen­ding to hel [...]a rope or cable of pride▪ by vvhich as the first [...]. P [...]ir, [...]. 40 Apostata Angels vvere pulled downe from heaven to hel, and there tied vp in eternal darknes, so by the same pride, arrogancie, & presumption (albeit these men bap­tise it by the name of faith) al prowd schismatiks and he­retikes, Apostataes from Christs Catholike church, des­pisers of that their mother, and therefore true childrenIob. 41. [...]. of that first Apostata Lucifer their father, must looke to have such part and portion, as their father hath, vvhose example, and as it vvere footesteps, in this arrogant and Satanical presumption and solifidian confidence they folow.

Of tuitching Christ corporally and spiritually.
CHAP. 16.

The Argument.

1 M. B. guilefully magnifieth the spiritual manducation by faith, to exclude the spiritual manducation ioyned with corporal manducation in the sacrament.

2 The definition of faith geven by S. Paule, and cited by M. B. is examined, and by it is cleerly proved, that the Protestant faith, which they cal so, is no faith, such as S. Paule mea­neth, but mere fansie and imagination.

3 Christ in this world did esteeme of carnal cognation, which M. B. wickedly denieth.

4 His wicked corruption of Christs words, that Christs flesh is vnprofitable, is directly against Christs owne preaching, and our faith of the incarnation. He in taking from the body al real coniunction with Christ, infinuateth a denyal of the resurrection of the body, as Luther and the Luthe­rans prove plainly against the Calvinists.

5 M. B. his obiection taken out of the Gospel, that corporal tuit­ching [Page 310] of Christ is vnprofitable. VVhy Christ required faith, & what maner of faith in them whom he cured from disea­ses. The place of scripture which M. B. obiecteth (as likewise many other) proveth the cleane contrarie of th [...]t, for which be pretendeth it, vz, that corporal tuitching was a [...]re im­mediat cause of health, then tuitching by only faith. May had benefite of Christ by only corporal tuitching of hi [...] much more by both corporal & also spiritual receiving him in the B. Sacrament.

1 HEnce forward the principal argument concerning the sacramēt, newly entrea­ted of (for here is much tedious repeti­tion of old things, of the vvord sacra­ment, vvhat word is necessarily required to make the sacrament, the doctrine of seales, and confirmation of mens right and title by seales &c. vvhich being already drawen in to their several pla­ces, and answered before, I vvil therefore omit here) cō ­sisteth ether in refelling the Catholike doctrine t [...] ­ching Christs real presence, or in confirming a vulgar opinion, that Christ is eaten by faith: vvherein he be­stoweth many vvords, vvhich of them selves are not amisse, but that they are applied to an evil end: as, that the spirit of God vniteth Christians to Christ: that Christ is con­ioyned pa. [...]. to vs with a spiritual band: that this is wrought by the power and vertue of the holy spirite, as the Apostle saith 1. Cor 12. 13. that al faithful men and women are baptized in [...]ne body of Christ, that is, are conioyned and fastned with pa. 117. Christ by the moyen of one spirite &c. that faith is a spiritual thing: that it is the gift of God powred downe in to the [...] of pa. [...]0 [...]. men and women, wrought in the sowle of every one, and [...] by the mighty operation of the holy spirite: that we [...] Christ spiritually by remembring his bitter death and pa [...], pag. [...]0 [...] &c. These and a number such other sentences, in which he spendeth many pages of this sermon, are in them selves good, true, Christian, and Catholike. But vvhen [...]e [Page 311] applieth al this coniunction of the spirite to exclude the coniunction vvhich is wrought by Gods spirite to, but [...]raf [...]. yet not only spiritually, but also corporally: vvhen he acknowlegeth no other receiuing of Christ in the sacra­ment then that vvhich is vvrought as vvel vvithout the sacrament, vvhen soever vve remember his death and passion; vvhen he so advaunceth this manducation by faith, as though there vvere not only no manducation so profitable, but also besides that, no true manducation of Christs body at al: in this he plaieth the sophister in vndermining one veritie by commending an other: he plaieth the part of a craftie enemie, vvho sheweth bread in the one hand, and vvhile we behold that, striketh vs on the head with a stone, which he holdeth in the other:Spiritual [...]tion [...] corporal. in one vvord, he plaieth the very heretike, vvho ether thinketh him self, or would his audience to thinke, that one part of Catholike faith gaynsaith an other; that the spirite of God vniting Christians vvith Christ their head spiritually, excludeth al corporal participatiō, which most of al, confirmeth & increaseth that spiritual cōiunction: that spiritual eating by faith or remembring Christs death & passion, is an enemy & opposite to the real con­iunction of his body, vvhich Christ him self appointed for that special end amonges other, that it might strēgh­then our faith & spiritual māducation both in the sacra­ment & out of the sacrament, and make vs perpetually more mindful of his death & passion. Vnto vvhich mind­fulnes & careful meditatiō, we are a thousād times more stirred by one thought, vvhen vve conceive the same his most pretious body here truly and really present, and though glorious, eternal, invisible, and indivisible in it [...]ell, yet visible, divided, and broken in the sacrament for our benefite and nurriture; vve are I say more stirred to remembrance of Christs death and passion by one such cogitation, then by al the bread broken, and al the [...]n­kardes of wine, that are in a vvhole yere filled out and emp [...]ied by the bretherne and sisterne in al the suppers & communions of Scotland and England.

[Page 312] 2 ¶ Before M. B. come to extol his spiritual mandu [...] ­tion by [...]aith, he frameth an obiection, as made by the Catholikes; and by answering the same, maketh way as it vvere, and entrance to that matter. His obiection isObiection. Pag. 110. [...]. this. If (say they) Christs flesh & blud be not received but by faith in the spirite, then we receive him but by an imaginatiō, by a conceit and fantasie. This is the obiection, as he fra­meth it; vvhich albeit it be none of ours, if it be taken generally, as though al manducation of Christ out of the sacrament vvere imaginarie or fantastical, which is wicked to speake or think; yet being applied to the Pro­testantsAnsvvers. receiving by their [...]aith, it is good, and for such I acknowlege it. For their receiving by their [...]aith, is mere imaginarie and fantastical, to speake the best. And let vsPag. [...]. see, how M. B. can answere this obiection. So (saith he) they count faith an imagination of the mind, a fantasie and opinion. But if they had tasted and felt in their sowles, what [...]aith bringes with it, alas they would not cal that spiritual iewel, & only iewel of the sowle, an imagination. That we account faith an imagination or fansie, is [...]alse; though one of the founders of your faith, that is Zuinglius, andBefore. pag. [...]. his Tigurine church cal it so. Howbeit we cal it not so, nor thinke of it so, but esteeme it as a verie iewel of the sowle, though not the only iewel, as yow falsely terme it.Faith not the only [...] vvel of the sovvle. For that besides the cardinal vertues which also an iewels of the sowle, and a number of graces of the ho [...] ghost reckened vp by the Apostle: every man that ha [...] Gala [...]. [...]. [...]. a litle skil in his Christian Catechisme, knoweth that among the 3. Theological vertues, hope is a iewel of the sowle as wel as faith; and charitie a iewel of the sowle more pretious and better then [...]aith, as the Apostle expressely teacheth, [...]. Cor. 13. 13. and by the one and the other is [...]. Timoth. [...]. [...]. [...]. Ioan. [...]. 2 [...]Hebr. 4. 16. Rom. [...]. 15. Gal [...]. 4. [...]. Rom. [...]. 16. [...]. Ioan. [...]. [...] cap. 4. [...]. engendred in good Christian Catholike men a great confidence, ioy, and consolation of mind: and by the one and the other they feele in their harts the holy ghost making them to crye Abba, pater; they hope confidently by the testimonie of that spirite, that they are the children of God and his [...]eyr [...]s. And by this firme hope, vvhich the Apostle [Page 313] significantly calleth the confidence and glory of hope (not ofHebr. [...]. 6. Rom. [...]. [...]. [...]aith) they patiently expect and attend that which yet they see not. Thus vve speake and thinke of Christian and Catholike faith, and never cal this, imagi [...]ation or fansie. But if yow aske, vvhether we make so light account of the Protestant [...]aith, that vvhich was invented by Lu­ther vvith the help of his old man, after received by Zuin­gliusBefore. pag. 304. &c. and set forth by Iohn Calvin; this in deed vve ac­count a very imagination and fantasie, or rather a most vvicked presumption and damnable arrogancie. And what can yow say to the contrarie, or reprove vs for thus thinking, and thus saying? Mary say yow, the Apostle Pag. [...]. describing it, Hebr. 11. 1. cals it a substance and a substantial ground. Looke how wel these 2. agrees, an imagination, and a substantial ground. They cal it an vncertaine opinion fleeting in the brayne and fantasie of man: he cals it an evidency & demonstration in the same definition. Hereof M. B. con­cludeth: See how plat contrarie the Apostle and they are [...] the nature of faith. If a man should aske yow, in vvhat A­postle yow find this definition of [...]aith, I suppose your answere would be, in the Apostle S. Paule, vvhom by the name of the Apostle we commonly meane, and who is vniversally of Catholikes esteemed the author of that epistle. If yow answere so, as of necessitie yow must;S. Paules epi­stle to the H [...] ­bre [...] denied by the Calvi­nists. then by the vvay yow may note and hate the rashnes of your felow-ministers of England, vvho in their late edi­tions of the new testament, have taken away S. Faule, or the Apostles name from that epistle. Yow may note and condemne the wickednes and impietie of Beza, vvho in Calvins life making a register of Calvins CommentsBeza in the end of Calvi [...] life. vpon the new Testament, [...]aith that he hath written

  • Vpon the Actes of the Apostles.
  • Vpon al the Epistles of S. Paule. Item
  • Vpon the Epistle to the Hebrewes.

as though this vvere none of S. Paules: & so both CalvinCalv [...] Beza in argument▪ [...]uiu [...] episto­la▪ [...] in cap. [...]. v. [...] & Beza labour to persuade both in the argument, & also in their comments vpon the same Epistle. But let this passe. Come we to the Apostles definition, vvhich is this, [Page 314] Faith is the substance, or substantial ground of things which [...] to be hoped for, an argument or sound & firme probationThe nature & description of [...]. and persuasion, (not as M. B. wil have it, an evidence and demonstration, for evidence and demonstration is against the nature of faith) of things which appeare not, no [...] are comprehended by reason, and therefore are not evident, as demonstrations are to reason and vnderstanding: and yet for obedience to God and his vvord, which passeth al humaine evidence and philosophical demonstration, we frame our wil to obey it, and by the same, make out vnderstanding to geve firme assent and beleefe vnto it, how so ever humaine reason or argument suggest the contrarie. As for example: in the Catholike Church vpon Christs vvord, assuring, that in the sacrament is his true natural body, the same vvhich was delivered & crucified for vs: to al Catholikes how so ever they live wel or il▪ faith is a substance, ground, and foundation of this veritie; a [...]ound, firme and vnremoveable probation and persuasion that thus it is, although it appeare not evident to them, nether can they prove it by any demonstration or manifest reason, if they be once removed from the word of God & authoritie of [...]aith. ‘By such faith ( [...]aith the Apostle) we beleeve the creation of the world, and al things vvhich are therein. By such faith Abraham and Sara old and barren, received power to have a child, be­cause they beleeved he was faithful who had promised: vpon vvhich promise and word of God they so rested, that they hoped against hop. For which cause of one man even dead by common estimation, there rose thousands in multitude like Rom. 4. the sand of the sea. This faith vvas the right cause, why A­braham at Gods vvord was fully resolved to have offe­red in sacrifice his only begotten sonne Isaac, ‘in vvhom the promise of such infinite posteritie and the Messias to come was made. And though he could not see by or­dinarie reason or discourse, how the performance of that promise could stand vvith the death of that his only sonne, in whose life and by whose life the promise was to be fulfilled; yet thorough this substantial ground of [Page 315] [...]aith he persuaded him self, that albeit he could not re­concile those two points which seemed to him contra­rie, yet God vvas able to do it, vvho could rayse him vp after death, and so after death make him to beget chil­dren, and multiplie as he had promised.’ To this end the Apostle Paule referreth his examples and discourse of faith, that by it, as by a sure, certain and infallible rocke, ground worke, or foundation, in al adversities we are susteined, borne vp, and confirmed in assured beleef of vvhat soever God hath said & promised, ether touching this life or the life to come. And vvhat maketh this for the Lutherish or Scottish special faith, vvhereby every Protestant, Lutheran, Zuinglian, Anabaptist, or CaluinistNo similitude betvvene S. Paules [...]aith & the Cal [...]i­n [...]sts. vvarranteth him self, that his sinnes are remitted, that he is an elect, he is iustified, he is the sonne of God, and as sure of heauen as Christ him self? VVhat one sentence, worde, or peece of vvorde findeth he ether here in this place of S. Paule, or in the whole corps of scripture to cō ­firme this special faith? S. Paule a 100. times speaketh of faith, & of diuers fruits & effects of [...]aith: but among thē al, what one place is there, where faith signifieth, that every particular man is bound thus to beleeve? that such beleef is necessarie as an article of his Creed, vvithout vvhich he can not be iustified, nor communicate vvith Christ? Let any such text of Apostle or Euangelist be shewed, and I yeld. If there be no such place, as questiō ­les there is none, and this kind of faith being but lately inuented by Luther and his old man, and never heard ofBefore▪ pag. [...]4. before (and lest of al among the Apostles) therefore can not be mentioned in any part of the Apostles vvritings; it is as vnfit to applie the Apostles speaches of the Ca­tholike faith, to this Lutherish & Calviniā [...]aith, as it is to applie the Euāgelists words spokē of Simon Peter prince of the Apostles, to Simon Mag prince of al heretikes▪ or to interprete of Beelzebub the god of Accaron, the duties,4. Reg. [...]. [...]. honors, & sacrifices appointed for the God of the He­brues, the creator of heavē & earth. And this place which M. B. mētioneth, is so far of frō approving that Lutherish [Page 316] faith or presumption, that it cleane overthroweth and destroyeth it, not only in the iudgement and verdite of a Catholike man, but even of M. B. him self. For the faithThe C [...]oinist [...] faith resuted by S. Paul. [...] whereof the Apostle speaketh, is a sure & substantial groūd, for that it is built vpō gods word, which is most certaine & infallible, and so vvith that there can not pos­sibly be ioyned any falsitie, as is manifest, no more then god can be false in his word or promise. But that Luther, Calvin, Beza, M. B. and every Protestant is elect, hath re­mission [...]l Catholikes. of his sinnes, & is iustified; this is not only false in the iudgement of every Catholike, but also of the most learned Protestants. Of every Catholike, becauseNo salvation out of the Ca­tholike church he knoweth by gods word, that out of the Catholike church & ministerie of the same, is no remission of sinnes, as the forme of our Creed teacheth vs, & Calvin him self graunteth. By the very order of the Apostolical Creed Ca [...]. Institut [...] 4. [...]. 1. [...]. 17. we learne (faith Calvin) that perpetual rentission of sinnes res­teth in the Church: because in the Creed, so soone as the church is named, by and by ensueth remissiō of sinnes. And this benefit [...]. num. [...] [...]. is so proper to the church, that we can not otherwise enjoy it, [...]. num. 4. except we remaine in vnitie of the church: out of whose lap no man may hope for remission of sinnes or salvation, as witnes­seth Esai, 37. 32. Ioel. 2. 32. Exech [...]el. 13. 9. Psalm. 106. 4. VVhereas then no kind of Protestaut remaineth in the Catholike Church, but is departed thence vnto several & particular congregations, some after Luther, some af­ter Calvin, some after Rotman, & some after other Sect­masters: therefore in the iudgement of al Catholikes (confirmed also by the testimonie of Calvin, and autho­ritie of scriptures) it is very salse and vnpossible, that any Protestant remayning in his sect, should have remission of his sinnes, and be iustified. It is false also (for a greatThe C [...]l [...] sor faith resi [...]d by many [...] [...]s [...]ti. part) in the opinion of M. B. of Calvin, and the Calvi­nists: item of Luther and the Lutherans them selves. For albeit Luther the first father and inuentor of this faith reckeneth it perhaps as sure as any article of his faith, that he and al his scholers the Lutherans have remission of their sinnes: yet he beleeveth not so, nor can beleeue [Page 317] so of Zuinglius and the Zuinglians, nor yet of Cal­vin and the Calvinists, al vvhich hea [...] [...]ounteth for de­ [...]stable heretikes, as i [...], or vvorse then Turkes. For so [...] is vvel knowen, that he evermore [...]l his dying day wrote & exclamed against them. And the like thought Zuinglius and Calvin vvith their brood, of Luther & hisCap. [...]. num. 1. [...]. &c. sectaries, as in part hath bene signified before. VVhere­fore this special faith and persuasion being common to every sect of Protestants, Trinitarians, Arrians, Anabap­tists, Zuinglians, especially to the Lutherans, who vvere first possessed of it: vvhereas yet M. B. if he folow Calvin, must needs graunt, that these sectaries divided from his Calviniā church, notwithstāding their special faith have not remissiō of their sinnes, are not iustified, are not elect: hereof he may learne most certainly, that this false faith conteyning certain and manifest falsitie, is not the faith which S. Paule calleth a substance or substancial ground, as which hath in deed no substance, or ground, or firme­nes in it, but is a mere fansie, a mere toy & imagination taken vp by every lightbrayned heretike, common to al alike, & by which al alike have remission of their sinnes in particular, one as much as an other, that is, never a vvhit at al. And therefore if the chief & principal eating of Before, pag. 298. 2 [...]. Christs flesh & drinking his blud, stand in this special faith, [...] he telleth vs, then his chief & principal eating of Christs flesh is nothing. For in thus eating, he eateth nothing but lyes and heresies, and feedeth on them, vvhich is not very good nurriture for his sowle: and [...]udas vvhen he sold Christ, did eate Christs flesh as spiritually, as any such beleeving Protestants, vvhen they eate Christs flesh by such a false faith.

3 ¶ Agreably to this foundation vvhich he layeth, thereō to build the rest of this sermō, he proceedeth; heaping to­gether a nūber of most absurd propositiōs, which might rather become a Iew, then a Christiā; if some Protestants bearing the name of Christiās, were not as il as Iewes. For he so runneth on in extolling his spiritual dealing with Christ by this wicked presumptuous, faith (so to cal [Page 318] it) that he vvholy overthroweth the mysterie of Christ [...] incarnation, & living, and doing here in the world. For see how he goeth on: The carnal band, whether it be the pag. [...]. band of blud running thorough a race, or the catrnal tuitchin [...] of flesh with flesh, that carnal band was never esteemed of Christ in the time be [...] conversant here in earth, he made nothing of that band. VVhat vvicked speech is this? Doth God by the very singer of nature, (besides his writte [...] M [...], 1 [...]. 4. [...]. 18. [...]. S [...]d. [...]. 12 vvo [...]d, vvherein we are willed to honor our father and mother) imprint in the hart of every good child, a reve­rence, honor, regard and estimation of his parents; and had our Sauiour Christ Iesus no reverence of that car­nal band, vvhich him self specially commended [...] VVhat scripture reacheth thus▪ VVhere learneth M. B. this doc­trine?A [...] [...]iction [...]s [...]red. Ma [...]. [...]. [...]. [...]. [...]. 4 [...]. [...]. [...]. [...] Doubtles no vvhere. For albeit in the gospel, whe [...] some malitiously went about to interrupt Christs prea­ching by mentioning his mother and bretherne, he pre­ferred the doing of his office, and service of his father, and preaching of his vvord, and saving of sowles, before carnal kinred then importunely and to evil purpose ob­iected, shewing that we should ever preser [...]e gods service before humain respect; and divine, spiritual, and heavenly blessings before vvordly and fleshly curtesie or civilities yet to inferre thereof that Christ esteemed not the carnal [...]. 11 [...]. band, that he reverenced not carnal coniunction, that [...] maner [...]e denied that band, this is a vvicked illation out of Christs vvord: and as wel might he have inferred vvith Marcion and Manicheus out of this same place, [...] [...] [...] [...] [...]. that Christ was not carnally borne of the virgin his mo­ther, but phantastically; and as the English Protestants of the familie of Love teach, that Christ was borne of the virgin Marie, no otherwise then he is borne of their flesh: andArticles of the Fa [...] of Loue, p [...] ­ [...]d [...] London An. [...]78. [...]. 43. such illatiō or cōsequence drawen from those words by Marcion, Manicheus▪ and these English gospellers, is as right as his. If M. B. had done, as some times the good auncient fathers do; that is, preferred the spiritual cogna­tion before the carnal, because the one is vniversal, the o­ther particular; the one good and availeable of it self, the [Page 319] other not so, except it be ioyned vvith the spiritual; the one, the right vvay to salvation ordeyned by Christ, who living and preaching tended to plant in al men such spi­titual coniunction, vvhereas the carnal cognation vvas not ordeyned as a meane to iustifie any, though in it, and by carnal cognation Christ vvas made man, vvhereby iustification, redemption, & salvation is vvrought in al: if thus M. B. had compared them, and preferred the one, his preaching had not bene amisse. But simply and rudely to disgrace and disanul the one, as though it vvere of no moment or commendation in the scrip­tures, this is vvicked, heretical, & inexcusable. Christ asChrist [...] r [...]d [...] [...] the gospel treacheth, lived vvith the virgin his mother & Ioseph his supposed father, & erat subditus illis, and was [...]. [...]. [...]. [...]edient to them, and therefore somwhat esteemed them. Before he tooke flesh of his mother, he replenished her vvith al grace, and made her blessed among al women, [...]. [...]. [...]. vvith this prerogative, that al Christian nations and gene­rations Ibid. 1. 4 [...]. vvhich vvere to be borne. should ever honour her and account her for blessed in a singular sort. Here vvas some esteeme of carnal cognation. VVhen the Angel from God said to her, T [...]ow hast [...]ound grace with God, Ecce Ibid. [...]. [...]. [...]ncipies in vtero & paries fili [...]: beh [...]ld thow shal [...] conceive in thy wo [...] and beare a sonne, accounting this verie con­ception and childbearing a great grace, here vvas some reverence and regard of carnal band. VVhen ChristIoan. [...]. [...]. hanging on the crosse, in the extreme anguishes of death commended his mother to S. Iohn, it vvas a signe, he had some esteeme of her. Briefly, vvhereas he said in his [...] [...]7. [...]. law vvhich he gave to Moses: Maledictu [...] qui non honora [...] patrem su [...] & matrem sua [...]: Cursed is he shal esteeme [...] & [...]reth not his father & mother, vve may assure our selves, that this is a cursed collection, whereby this propnane minister gathereth out of Christs vvords, that he ho­nored not, no [...] reverenced, not esteemed his mother or the carnal band vvhich he had with her: which if he had done, or had bene ashamed of her, he vvouldChr [...]. [...] Marth. [...]. 4 [...]. sever have bene borne of her, as noteth S. Chrysostom [Page 320] vpon that place of S. Matthew.

4 ¶ An other of his collections as good and Christian [...] this, foloweth in these vvords. Saith not Christ him self Ihon 6. to draw them from that finister confidence, that they Pag. [...]9. had in his flesh only, My flesh profiteth nothing, it is only the spirite that quickens? In these few vvords M. B. sheweth 2. or 3. very heretical trickes. First, in perverting the sense of this question like a Capernaite or Nestorian, and drawing it to the flesh only: as though vve reasoned ofThe meaning of Christs vvords. Iohn [...]. The flesh profiteth no­thing. Christs flesh only to be geven in vulgar and grosse ma­ner, as the Capernaites imagined; or as though we con­ceived it to be the only flesh of a man separated from the spirite & Jivinitie (the founteyne of life) and so vna­ble to geve life: vvhich vvas the sense and meaning of the Nestorians. Next, he plaieth an heretical part, in ge­ving to Christs words vvhat interpretation and mea­ning him self pleaseth, expounding that of Christs only flesh, vvhich the very drift & circumstance of the place proveth not to be meant of Christs flesh, or any flesh at al, but only of fleshly and carnal vnderstanding of Christs spiritual vvords, according to a common phrase of scripture. For after these vvords, The flesh profi­teth Rom. [...]. God. [...]. nothing, it foloweth immediatly, The wordes that I haue spoken to yow, are not flesh, but spirite & life. But there Ioan. 6. 63. 64. 65. are certaine of yow which beleeve not. Therefore did I say to yow, that no man can come to me, vnles it be geven him of my father. VVhich vvordes have this plaine and necessarie coherence: My wordes are spirite and spiritually to be vn­derstood, and so geve they life. They are not flesh, nor to be vnderstood after a fleshly sort, as do these Capernai­tes. ‘For so they are not life. They are to be vnderstood & comprehended by faith, not by sense or reason: which faith because yow want, and folovv your sense and carnal conceites, therefore yovv are offended at them. So true that is vvhich I said to yovv, that no man can come to me, and in this sort eate my flesh,’ except it be geven him of my father▪ except my father draw him, and illuminateMatth. [...]. his vnderstanding. ‘For flesh and blud, hurnain [...] [Page 321] vvit, discourse, and intelligēce can not reveale these mat­ters, but only my father vvhich is in heaven.’ This is a plaine, evident and true sense of Christs vvords, and thus every part aptly ioyneth & iustifieth one another: vvhereas if in the first, ye take flesh for Christs flesh, & the spirite for Christs spirite, there vvil be made ether noBasil. lib. do bapts, [...]ca. [...]. August. d [...] doctri. Christ. lib. 3. ca. [...]3. Theophilact. in 6. Ioan, Chrysost. [...] Ioan [...]. 46. sense, or a very hard sense of the vvords folowing, as the Christian reader by diligent conference of the place may perceive. And thus the auncient fathers interprete the place: S. Basil, S. Chrysostom, S. Austin. Theophilact, and others, of vvhich S. Chrysostom (to alleage one in steed of many) as it vvere of purpose writing against M. B. The flesh profiteth nothing (saith he) Christ speaketh not this of his flesh. Absit. God defend we should so thinke, but he speaketh of those who vnderstand his words carnally. The flesh profiteth nothing, is not meant of the flesh it self, but of the fleshly vn­derstanding. And in the same place: flesh & fleshlynes here is spoken of them, vvho make doubt & move questiō, Quomodo possit carnem su on nobis dare mand [...]candam, Ho [...] Christ cangeve vs his flesh to eate [...] But Christ [...] words are spi­rite and life, that is, are spiritual, conteining no carnali ie or natural consequence in the maner of geving his flesh: but are free from al earthly necissitie, and the lawes of this life, as declaring the true geving and receiving of his flesh to be after a divine, mystical. & supernatural vvay. The sū ­marie1. Corinth. [...]. 14. sense of it is geven in these vvordes of S. Paule: Animalis homo non percipit ea quae sunt spiritus: the sensual and carnal man perceiveth not those things that are of the spi­rite of God. for it is foolishnes to him, & he can not vnderstand Ibi. [...]. [...]. [...]2. 13. them. But the spirite of God it is vvhich revealeth them. A third heretical part and the same vvorse then ether ofChrists vvords corrupted sa­cralegious [...]y. these two, is that he addeth to Christs vvords, & there­by most vvickedly corrupteth them. Christs vvords are as he telleth vs: It is the spirite only that quickens, and my flesh profiteth nothing. But vvhere hath Christ these words? VVhere maketh Christ any such opposition be­twene his flesh and the spirite? VVhere saith he, that it is the spirit only that quickens? VVhat impudent sawcines [Page 322] & vvickednes is this, to thrust in of your owne this particle only, and to ioyne it to the spirite, thereby to take from Christs flesh al force and vertue of quickening, vvhich Christ in this same chapter ascribeth to his f [...]esh most expressely? Again. VVhere saith Christ my f [...]e [...] profiteth nothing? vvhat a vvicked, and execrable, and double iniquitie is this? First to say, that Christs flesh is vnprosirable▪ and then to father this blasphemous [...] truth vpon Christ him self? Saith not Christ him [...] again and again the cleane contrarie? Saith he not a the chapiter by yow noted: I am the living bread which Ioan. 6. [...]1. came downe from heaven. If any man eate of this bread, he [...] live for ever, and the bread which I wil geue, is my flesh [...] I wil give for the life of the world? Saith he not in the same place: He that eateth my flesh, and drinketh my blud, ha [...]bl [...] Ibi v. 54. everlasting, and I wil raise him vp in▪ the last day? Are [...] these Christs owne vvords, my flesh is meate in deed, [...] Ibid. my blud is drinke in deed. He that eateth my flesh and [...] ­keth my blud, abideth in me, & I in him? If these be Christ owne vvords, and if to have life everlasting to be raised that life in the last day▪ if to abide in Christ, and Christ [...] abide in vs, be some profite, and al this Christ him [...] ascribeth directly to his flesh, which is the chief and prin­cipalSee S. Cyril [...]n [...]oā [...]i. 4. a. 15. 16. instrument conioyned vvith the diuinitie vvhereby God vvorketh these effects: vvhat Iewish impudencie [...] infidelitie is it to say, that Christs flesh profiteth nothing Christs flesh sav. to the vvo [...]d. which flesh geveth life to the whole world? Doubtles [...] Christs flesh had profited nothing. Christ vvould ne [...] haue takē flesh nor come in to the world, vvhich he di [...] Rom. [...]. [...]. Ephes. 2. [...]. to this end that in his flesh, & by his flesh, he mi [...]h [...] cōd [...] sin [...]e: that by his flesh he might make an end of that [...] [...] vvhich vvas ether betwene Iew and Gentil. or [...] and man: and in the body of his flesh [...] as the Apostle spea­kethCo [...]o [...]. 1. 22. [...]ght reconcile man to God, and by the some [...] ouen for vs the vvay to heaven. And therefore M. [...].Hebr. [...]. 20 denying Christs flesh to be profitable, vvere as good [...] [...] vvith our Familianes, that Christ never came in [...] but only in spirite and mystically: and so al Christi [...] [Page 323] may say to him and of him, vvith S. Iohn, that he in not 2. Ioan. [...]. confessing that Christ came in slesh (vvhich by plaine con­sequence he flatly denieth) is ro [...] of God but of the devil, he1. Ioan. 4. [...]. is a very sedu [...]er, and an Antichrist.

A third collectiō [...]e maketh of like qualitie vvith the [...]or­mer,Pag. 11 [...]. 116. in these words: Suppose Christs body be not [...]u [...] in the band [...] mouth of thy body. And wherefore should it? H [...]th he M. B. obiecti [...]. not appointed bread & wine for the nurriture of thy body? and may not they cōtent [...]ow? Are they not sufficient to [...]u [...]rish ye [...] to this earthly & temporal life? God [...]ath appointed Christ to be deliuered to the inward m [...]uth of the sowle. The flesh of Christ is not appointed to nurrish thy body, but to nurrish thy sowle in the hope & in the groweth of that immortal life. And therefore I say, suppose the flesh of Christ be not delivered to the land of thy body; [...]et is it delivered to that part this is should nurrish. Here a man might demaunde of M. B. how he cā match [...] these words vvith the last. If Christs flesh profite nothing, how nurrisheth it the sowle to life immortal? If it may nurrish the sowle, vvhy not the body? or [...]ow is Christ potent to profite the one, and impotent to benefit the other? Nay if it profite nothing, how can it be beneficial ether to body or sowle? Next, the reader may marke how directly his vvords tend to denial of the rosurrectiō of our bodies, which in deed is an opinion already much spread among these bretherne; and this denial of our corporal communication vvith Christ, helpeth it for­ward excedingly. For as though there vvere no diffe­rence betwene the body of a man and of a beast, both vvhich once dying should lie & rotte eternally, vvhat need Christs flesh (saith he) for the nurriture of our body? May not bread and wine, and flesh & fish, & such other good cheere as vve have in Scotland, content yow? Are not the sufficient to nurrish yow to this earthly and temporal life? Yes truly. And if vve had no more to looke for butThe flesh of Christ [...]ed [...]t [...] [...] eternal [...]if [...]. this earthly and temporal li [...]e, vvhich belike is al that M. B. and his [...]elow ministers care for, then earthly and tempo­ral vitailes vvould serve and suffise vs abundantly. But vvhereas Christians have an other life vvhich they ex­pect [Page 324] besides this earthly and temporal: vvhereas they hope, that not only their sowle, but their body also shal enioy life immortal; they can not content them selves vvith bread and wine, and flesh and fish, and such other belly cheere, vvith vvhich these Sadduces and Epicures can nurrish their bodies to an earthly and temporal life, & there with wel content them selves looking no farther; but they re­quire such food, such meate, as feedeth both body and sowle to life eternal. VVhich seing Christ promised, and promised that to that end he vvould geve his owne body Ioan. 6. the bread of life, vve therefore in respect hereof con­temne this Geneva bakers bread and tapsters vvine, and tel M. B. that in thus preaching, he preacheth like an [...] ­picure, like Marcion, like Cerdon, like a number of his felow ministers and Gospellers of this age, vvho vpon pretence of the immortalitie of the sowle, deny the im­mortalitie & resurrection of the body▪ both vvhich our faviour by imparting his pretious body to both, nur­risheth to life immortal: and these vvicked and prophane Sadduces by denving that grace vnto the one, take from it so great a help and instrument of eternitie & immortalitie, vvhich in time also they vvil doubtles deny and take from the other. Hereof hath bene spoken before, vvhere vvas shewed, that the auncient fathers drevvPe [...]re, paz. 169. 170. from this cōmunication of Christs body vvith our body, a very common and very effectual argument to prove the resurrection and immortalitie of our bodies. Here let it suffise to vvarne the reader thus much, that as of old in the primitive church, Cerdon▪ Marcion, Basilides, Carpocrates, and such other Archheretikes denyed the resurrectiō of our bodies; & the Catholike fathers, S. Ire­neus, S. Gregorius Nyssenus, Tertullian, S. Hilarie, and others argued against them out of this Catholike veri­tie, that our bodies being made partakers of Christs body in this B. sacrament, vvere thereby assured of resurrectionThe Calvinists, cōdemned for S [...] by [...] [...]lovv Protestant [...]. & life eternal: so in our daies not only Catholike vvri­ters & bisshops, but even Luther also & the Lutherans accuse and condemne the Calvinists and Sacramentarie [...] [Page 325] as gilty of those damnable heresies, because against the general faith of al the auncient fathers they denieZuingl. Tom. a in Respon. [...] Lutheri lib. a [...] sacra­mento. [...]ol. 415. to Christian men the corporal and real participation of Christs body. VVhen as Zuinglius had reproved Lu­ther for vvriting, that Christs body catē corporally nurrisheth and preserveth our bodies to the resurrection, Luther at large defending this proposition both by the authoritie of Christ and of the auncient fathers, in fine concludeth thus: According to the old fathers, our bodies are nurrished Luther. Tom. 7. VV [...]mb. Defensio v [...]r­borum Can [...] ▪ fol. 408. 409. with Christs body and blud to the end our faith and hope may rest vpon a more sound foundation, that our body naturally receiving the sacrament of Christs body, shal also in the re­surrection become incorruptible and immortal. And for that cause, Christ wil be naturally in vs (saith Hilarie) both in our sowle, and also in our body, according to his word Ioannis. 6. VVhich thing because Zuinglius and OF colampadius denyed, he therefore pronounceth sentence against them as plain infidels. These gentil Sacramentaries (saith Luther)Ibi. fol. 390. T [...]e Calvi­nists. A [...]ir [...] ­ist [...]. make a faire way to deny God, Christ, and al the articles of our Creed▪ and for a great part of them, they have begon al­ready to beleeve nothing. And certain it is, that they tend to a verie Apostasie in this article of the resurrection: Certum est They deny the resurrection. eos spectare ad manifestam in hoc articulo Apostastam. And as it is croni [...]led by those that vvere present eye-vvitnes­ses, Richerus (vvhom Calvin sent from Geneva as anVillagagnon de [...]ist. contra M [...] ­ [...] Cal. in p [...]. lib. [...]. et in Epistola ad Magistratum Gene [...]n [...]em. Apostle to preach his gospel in the nevv France ioyning to America) among his Calvinists there, preached the eating of Christs body to be peculiar and proper to the sowle, as here M. B. teacheth, for that▪ hope of resurrection was only for the sowle, and not for the body. And being after convented & examined, vvhat he meant to preach so, he ansvvered that he vvould stand to his preaching and iustifie it; repeating againe this reason, quia spes vitae non Ibid. [...] cap. 71. est corporum, sed animarum: for that the hope of eternal life apperteyneth not to the bodies, but to the fowles. Briefly, one Pappus a Lutheran Doctor of Strasburg, a dosen yeres since vvriting against Sturmius a Caluinist, Rhetorike reader in the same citie, rehearsing in fine the Caluinists [Page 326] Creed vvith this preface, I wil (saith he) frind Starmius, [...] Defen [...]i [...] 3. Ioan. P [...]pp [...] cōtra D. Ioā. St [...]rmiū. pa. [...]04. anno. [...]580. cite to thee the Creed of these Calvinists whom thow dost de­fend, not as they protest openly in wordes, but as their mind is and intention which also they vtter in their writing, and [...] not able to conceale in their familiar talke And beginning vvith Credo in Deum patrem multipotentem &c. I beleev is The Calvi­nists Creed. God the father, who can do many things &c. vvhen he co­meth to this article of the resurrection, thus he vttereth it: Credo noncarnis quae ad vitam non alitur nec sustintatur in sacra Eucharistia s [...]d animae tantum resurrectionem, & vi­tam aeternam. I beleeve the resurrection and life eternal only of the sowle not of the flesh, which is not [...]ed and nourished i [...] the holy Eucharist to eternal life. VVherevnto immediatly he adioyneth these vvords, vvhich I vvish M. B. to cō ­sider. Here tho [...]r (Sturmius) wilt vse (I doubt not) al maner of [...]bi pa. 105. exclamations and crying [...] out against me. But that skilleth [...]. For thow hast taught in thy Rhetorike, that al such Rhetorical exclamations and amplifications are nothing but repetatio pri [...] ­cipi [...], id [...]e repeating of that which is in question, words and wind without matter Ostēde si po [...]es. & si bonus es, quicquam i [...] isto abominando & blasph [...]mo S [...]mbolo falso imputari ijs [...] ­ [...] [...]u causam [...] defendendā suscepisti: shew me if thow be able, and if thow be a honest man, anything in t [...] abominable and blasphemous Creed, which is falsely attributed to these (Calvinists) who [...]e cause thow a wicked r [...]etor ci [...] hast taken vpon thee to defend. These vvords touch M. B. to the quicke. For his preaching as directly tendeth to denial of the Creed, and namely this article, as lightly may be [...]ound in any other of his false bretherne, be they Calvinists never so pure and zealous.

5 ¶ One more collection (and this shal be the last) to like effect as the former that is to disgrace al corporal com­munication vvith Christ, he maketh in these vvordes: So it is, that never no m [...]n was better for carnal tuitching i [...] Pag 119. Christ. As the woman troubled with the bluddy issue, vpon th [...] persua [...]on that Christ may cure both body and sowle, she co [...]es Pag. [...]. to him, and as the text sais, she preases through the multitude til she come to him: and when she comes to him, it is not said, [Page 327] that she tuitched his flesh with her hand; in case the Papistes would ascribe the vertue which came out of him to her carnal tuitching (O how careful this man is to vvithdraw al ver­tueM. B. strey­neth the tex [...] against Christ from the flesh of Christ and real tuitching thereof) but it is said, she tuitched only the hem of his garment, and with faith, which is the hand of the sowle, she tuitched Christ. Hereof he concludeth. To let yow vnderstand, that she tuit­ched Pag. [...]. him by faith, he saith to her: Go thy way, thy faith hath saued thee. She tuitched him not so soone by faith, but inconti­nent there comes a power out of him. So that this tuitching of him hath ever bene, is, and shal be profitable: as the corporal Pag. 128. tuitching of Christ never was profitable, is not, nor neuer shal be profitable. These vvords as the Christian reader may ease­ly see, tend to evacuate and disanul most of Christ and his Apostles actions here in this vvorld. If he had said, that faith vvas requisite in those that songht to Christ for helpe, as Christ him self teacheth, like as the phisicion of his patient requireth credit and obedience, that he trust him & obey him, before he vvil vndertake to cure him; he had spoken like a Christian, and like a true preacher, and one that had a litle marked the scriptures, vvhereof they talke so much, and (for ought may appeare) vnder­stand so litle. But to attribute al to the faith of the partie, and to vvithdraw it from al other actions, vnto which it is as properly, yea more properly due; this is dishono­rable to Christ, and quit besides, yea against the vvhole storie of the Gospel. Christ coming in to the vvorld and preaching amonge the Iewes for this end, that he might plant his faith amongest them, ever vrged them to this faith, required of them this faith, vvithout this faith seel­dom did any miracles, & somtimes (as the Euāgelists ex­presleMarc. [...]a. [...]. 5. 6. the matter) could not do miracles in some places, be­cause the people vvere so ful of vnbeleefe and incrudeli­tie: for that it vvas against Gods ordinarie providence & Christs vvisdome to shevv his miraculous power, vvhere men vvere bent to contemne, mocke, and laugh at him rather then take benefite by him: among vvhich people to have shevved forth any such divine operatiō, [Page 328] had bene nothing els, then to have vvatered a dead tree, aud sowed corne in the sand, or vpon a rocke. For this reason Christ so commenly required faith, as being a qualitie necessarie to make men capable of his grace and benediction other temporal or spiritual. Yet the v [...]ne storie of the gospel in the same place noted by M. B. & sundry the like, prove other things, as coming to Christ, praying, requesting, perseverance, charitie &c. to have bene as requisite as such credulitie, and to have cō. curred as effectually to the obteyning of such graces, as did this faith or good opinion of Christs person. F [...] that by the vvay let the reader marke, that the faith here,VVhat faith vvas in t [...]m vvhom Christ healed. and in like places cōmended, is not the Catholike faith of Christians, vvhich vve vniversally professe in Christs Church, much lesse the Protestant faith, or solisidian cō ceit, or rash presumption of their particular iustificatico and remission of sinnes, but only a reverend opinion & persuasion, that Christ as a blessed man and prophete vvas of abilitie to do such things. And thus Christ him self describeth this faith in diuers places, namely and most expressely in S. Matth. VVhere two blind men crying Matth. 9. [...]. on him to have their sight, Christ called them vnto him and said to them: Do yow beleeve, that I can do this vnto you▪ They answere, yea lord. Then he touched their eyes saying▪ ac­cording to your faith be it done vnto yow. The like is motherMatth. [...]. 2. [...]. 3. Marc. 1. 40. Ibi. 9. [...]. places. Now if vve vvel consider the maner of such hi­stories, vve shal easely find, that other actions, & namely corporal touching of Christ, vvas as requisite to obteyne such benefites, as vvas this persuasion; and that even in such places, vvhere this faith & persuasion is most highly commended. VVhereof this verie storie mentioned by M. B. is a plain demonstration. For as the 3. EuangelistsMatth. 9. 2 [...] Marc. [...]. [...]. vvhich al vvrite this storie, describe it, the faith of the vvoman vvas as good before she touched Christs gar­ment as after, and in the Protestants conceit much bet­ter: for that before she touched his garment vvith her hand, she touched Christ by faith, that is, she had ful confidence & assurance, that he vvas able to cure her, & per­haps [Page 329] that he would also do it; whereas after the touching vvhen Christ called her, she came trembling, & vvith great [...]u [...]. 8. 47. [...]sore. pag. 303. 304. &c. scare sel downe at his feet, vvhich is cleane contrarie to the Protestants secure cōfidence and courageous persuasion. Yet this her great faith or cōfidence notwithstanding, she had not of Christ that she sought for, so long as she tou­ched him by faith only, though it vvere never so strong. But so soone as she had ioyned thereto corporal tou­ching, forthwith her disease left her. VVhereby vve see, that in this verie storie, vvhich M. B. hath made choise of, the corporal action vvas a more direct and immediat cause of helth, then vvas her faith or good persuasion of Christ, though that vvere requisite also. And vvhereas M. B. like a right scholer of Calvin, that is like a right Sa­racene rather then a Christian, carefully sorevvameth his reader against the Papists, that this vvoman touchedImpious col­lictio against Christ. only the hemme of Christs garment, not his flesh, or any part of his holy person, left the Papists should ascribe this vertue to the carnal tuitching, if he had but one dram of like ho­nestie and faith, as this simple vvoman had, he vvould never have made such a brutish & sensles note: vvhereas any man, not of Christian faith, but of humaine wit and discourse may easely see, that if the touching of his only garment, or hemme thereof, had such force and vertue, by many more degrees his holy body and person had it. For this vertue vvas in the garment or hemme thereof, nether by vertue of the matter or forme, netherCorporal tou­ching of Christ prof­teth. of the sheep that bare the vvolle, or vvever that made the cloth &c. but only of the person vvho vvore it. And this the vvoman could have taught him, if he had so vvel marked her vvords, by them to learne a truth, as he malitiously expoundeth them to the dishonour of Christ thereby to feed his heresie. For according to the Euan­gelist, she said vvithin herself: Si tetigero vel vestimen. Marc. 5. [...]. tum eius. If I shal touch yea so much as his garment, I shal be whole. vvhich is in effect, as if she had said: ‘I vvil not presume to touch his divine person, his sacred flesh for that I am vnworthy of, and I know that it is of infinite [Page 330] grace and efficacie:’ it may suffise me, if I may come to touch any peece or part of his shoe, of his coate, of the left thing that is apperteyning to him. So that she vvith the Papists vvould much more ascribe this, or a greater matter [...]o his carnal tuitching, that is to the tuitching of his holy person, vvho vvas persuaded that it vvould serve hertu [...]ne, if she might tuitch but his garment. And whereas our saviour by that tuitching did immediatly [...]u [...]e Marc. 5. [...]. her, he thereby declared, that to receive him not only spiritually as she after a sort did, but also corporally, must needs conteyne great and vncredible benefite, vvhen as the only tuitching of the hemme of his coate or gowne was so beneficial. The like is to be iudged of al other, vvho being persuaded that Christ vvas of abilitie to doCorporal tou­ching of Christ proi­teth. them good, and requesting it of him, yet obteyned not that good by their tuitching of Christ by faith, but only then vvhen besides, other they tuitched Christ, or Christ them actually and corporally. VVhich thing the Euan­gelists against such prophane and Antichristian colle­ctors do precisely note: as vvhen the leprous man ca [...] Marc. [...]. 40. Matth. 8. 3. Lu [...]. 5. [...]3. to Christ, besought him, kneeled downe to him, and said to him, If thow wilt, thow carst make me cleane: although here he had alredy tuitched Christ by faith, yet thereby he vvas not cleansed: but it soloweth in the Evangelists; Christ having compassion on him, stretched furth his hand and tuit­ched him. and so cleansed him. VVhen certain blind menMat, 20. 30. cryed after him as he passed by the vvay, Lord have mercy vpon vs, thew sonne of Dauid; & although the multitude rebuked them for their crying and importunitie, they for al that held not their peace, lu [...] cryed so much the more, Lord have mercy vpon vs, sonne of Dauid: here vvas tuit­ching by faith. Yet remained they blind notwithstāding, vntil our saviour vvith his hand tuitched their eyes, andIbi. v. 34. then immediatly they saw. And so vvas it in the other sto­riePag. 328. of the [...] men rehearsed before. And generally, albeit such as came to Christ for [...]elpe, had faith in him: yet the Evangelists make Christs tuitching to be the more immediat and [...]e efficient cause of such help as [Page 331] they receiued. For vvhich reason, as S. Marke & S. Luke vvnte, multitudes of people both in the fildes, and villa­ges,Marc. [...]. [...]0. Luc. 6. 1 [...]. Marc. 6. 56. and cities vvhere he passed by, as many as had any burtes or diseases pressed vpon him to touch him: and they laid forth their sicke in the streates, and besought Christ, that they might touch but the hemme of his garment. And as many as touched him were made whole, vvhereas many other vvho had as good a faith as these, and yet came not to tuitch him corporally, vvent vvithout such comfort, as these vvhich tuitched him, obteyned. For so much the vvords of the Evangelists necessarily import.

And therefore vvhereas M. B. out of this faith of the good vvoman, maketh a general rule that tuitching of Pag. 2 [...]. Christ by faith was euer profitable, but the corporal tuitching of Christ never was. Item, Corporal tuitching of Christ Pag. 12 [...]. hath never bene, is not, nor shal never be profitable, al­though I defend not nor approve in our que [...] the one vvithout the other: and the corporal receiving of Christ in the Sacrament vvithout faith, and charitie also, is not only not profitable, but also damnable: yet be­cause this assertio of his tendeth to Christs dishonour &Christ corpo­ral [...]ing [...] profitable: yea vvithout [...]aith. is a manifest [...]alsitie against the truth of the Evangelists, I can not omit it, but must needs tel him of it. For Christs corporal tuitching vvas profitable to many, vvho vvhen Christ [...]o tuitched them, nether had, nor could have any povver to tuitch him by faith. VVhen Christ by tuitching Peters mother in law healed her, it appeareth not by anyMat. 8. [...]5. vvord of the text, that she had any great faith in Christ. And vvhether she had or no, the man deaf and dumb Rom. [...]0. [...]7. could not have faith (for faith comes by hearing) and yet Christs carnal tuitching of him vvas profitable to him: for that Christ by tuitching his tonge and eares, opened his Marc. 7. [...]. [...]5. eares, and losed the strings of his tonge, so as he both heard vvel and spake vvel, vvhich vvas some profit. VVhat faith of Christ could be ether in the dead sonne of the vvidowLuc. 7. 14. Matth. 6. 2 [...] Luc. 8. 54. of Naim, or in the dead daughter of Iayrus? vvhen as yet Christ by tuitching the coffin vvherein the first [...]ay caried towards his grave, raised him; & by holding the [Page 332] band of the other, restored life to her. Briefly, albeit M [...] chus servant to the high priest, might have faith bec [...] he vvas a man, yet it is ve [...]y vnlike he had any, vvhen he caried the lanteine to help them and to shew them their vvay that apprehended Christ and after crucified him. And yet vvhen S. Peter had vvounded him, and [...] of his care, and Christ, by tuitching the vvound restordLoc. 2 [...]. 51. him his care againe, although he vvanted fait [...], this [...] ­nal tuitching of Christ vvas som what profitable: except M. B. count it not vnprofitable, for a man to leesets eares. For if he count that vnprositable, then doui [...] he must needs count it profitable for a man to reco­ver them vvhen he hath lost them. And therefore to co­clude this against M. B. vvhatsoever the corporal tuit­ching of Christ is now, or hereafter shal be, vvhereof he pronounceth so cōsidently; surely heretofore some times [...] Real presenc [...] of Christ in [...] B. [...]cra­ [...]unt. hath bene profitable, even to those vvhich had no fa [...]th Much more, & incomparably more may it availe them▪ that having faith and so receiving him spiritually, corpo­rally also receive him in the dreadful mysterie. And so [...]. Chrysostom & S. Cyril applie these stories mentionedChrysostom. in Matt [...], ho­mil 51. here out of the Gospels: If (faith S. Chrysostom) al th [...] who tuitched only the hemme of Christs garment, recovered their health, how much more shal we be strengthened & c [...] ­forted, if we shal receive him altogether with in vs! In [...] Cyril▪ in Ioan [...]b. 40 ca. 14. maner S. Cyril. Christ by tuitching the Governours daught [...] [...]. [...]. & the cessin wherein was the widowes sonne, Luca. [...]a [...]sed them both: pr [...]i [...]g thereby that hi [...] body was ab [...]e to ge [...]e [...]e [...] solo actu suo [...]o [...]upta redinte [...]rantur, [...]. modo non vt [...] q [...]i [...]arnem illam & gust [...] & marci­camus [...] If then by his [...] vitching, things perished [...]e restored [...] [...] who [...] [...] al [...]e who lost and [...]a [...]e that [...]me [...]e [...] [...] [...] [...] wil reforme to immortali­tie, those that are made [...]a [...]er [...] of him.

Manifest falsities and vntruthes against the Catholike faith.
CHAP. 17.

The Argument.

1 Six grosse ignorant vntruthes (besides many lesser) vttered by M. B. about the misse. Concerning the sa ramental words prenounced openly, as is the fashion in the East church, & was so vsed from the beginning. It clearly proveth the real presen [...]e, which is truly made, when the words be pronoun­ced by a lawful priest e [...]her secretly or openly.

2 Aseuenth fowle vntruth (accompanied with many folowers) touching the words of Consecration which he accounteth ma­gical, is answered and refu [...]ed most plainly by himself. Christ is really present in heaven, and in the sacrament at once.

1 HEnce forward M. B. falleth in hand vvith comparing together the Scottish communion, and the masse: and then to make certaine arguments against the real presence of Christ in the sacra­ment; in vvhich how like he is to do any great harme to the masse or Catholike faith, the rea­der may ghesse by this, that questionles he knoweth not, nor vnderstandeth the matter whereof he pretendeth toVntruthes grosse and manifest. speake: but in declaratiō thereof, povvreth out such grosse vntruiths▪ and ignorant assertions, as the vvorst minister in Scotland perhaps vvould be ashamed of. Truly the simplest vvaterbearer in Edinburgh can hardly talke of the masse more ignorantly. Of vvhich I vvil geve expe­riment by vvriting dovvne some [...] among a great num­bers of his more sensible false assertions and ignorances.1 And let this stand for the first▪ The Papists make the whole [Page 334] ver [...]e of Christ irstitu ion to stand in 4. or 5. words. [...] Pag. 114. skilled not if they con [...]ented them with those words, bec [...] they are the words of the institu [...]ion; but they e [...]ke to the words they pare from the words, and al [...]er the meaning of the said weras which they keepe as they th [...]se. Here are sh [...]fled together a heape of vntruth S. For nether make vve the whole vertue of Christs institu [...]ion to stand in sou [...]e or f [...] vvords, although for the consecration of one part [...] the sacrament four [...] or fiue vvords serve [...] for evident its that Christ him self vsed no m [...]re) and f [...]r consecrati [...] of the other part vve vse above tvvises. vvordes tvvisere. peared and those vvordes the church obserueth, and cō ­maundeth to be obserued so religiously that no Catho­like Priest ether ad [...]eth to them, or par [...]h from them, [...] al [...]ereth any sillable in them: much lesse altereth the m [...] ­nine, vvhich vve co [...]n [...] so necessarie and essential, that [...] any alteration be made thereof, it is no sacrament, nether in baptisme. nor yet in the Eucharist. Next because [...]s audience should thinke he hath some skil in the Ma [...], he pre [...]endeth artificially to divide the masse (vvhi [...]h [...]t cal the suppe [...] saith he; vvhich might be n [...]ted for an re­t [...]uth by the vvay▪ for although in a good sense the sacra­ment may be termed the supter of our Lord, yet vve vse not that maner of speach; much lesse vse vve to cal it the sup­per, vvhich is a terme prophane, and contemptible: and vve cal it no more a supper then a dinner) in to su [...]st [...]mid Pag. 1 [...]4. thines and accidental. Among the substantial, there must be a Priest, that is such a [...]re (after this mans construction) a takes v [...]on him [...]e off [...]ce of our mediator Christ Iesus [...]o i [...]er­cede 2 betwixt God and men: vvhich is an vntruth ioyned vvith ignorance. For vvhat soever office priests have by order of Christ and his church, it is nothing like the of­fice [...]l. 1. 4. 2. Cor▪ 1. 1 [...]. Coloss. 1. [...]0. of Christs mediation: except he thinke that every priest suff [...]reth dea [...] for the sin [...] of the vvorld▪ & by h [...] blu [...] recon [...]le [...] [...]od to m [...]n, and pa [...]e [...]h al [...]i [...] in [...]e [...] ­ven a [...]d [...]. A great absirditie but proceeding of igno­rance,3 he obie [...]eth, [...]at to he ul storce [...] themasse is requi­red, that the priest [...]ff [...]r the body and blud of Christ. VVhich [Page 335] absurditie he proveth by this sage reason. VVe come here Ignorance. (in the Scottish supper) to receive these things. There (in the masse) the priest offers them to God the father. VVhich is to great foolishnes and ignorance, ether to measure the sa­crament of Christs church by their Scottish devise: or to say, vve can not offer to God that vvhich we receive of him. By vvhich vvise reason they in their supper can not offer them selves to him in a spiritual sacrifice, no nor offer to him so much as the sacrifice of thankesoeving, or praise, Before. pag. 258. 259.▪ vvhich vet they tel vs they do stil. But hereof hath bene spokē alredy, to vvhich place I remit the reader. Concer­ning4 Pag. 135. the priest, who only can say the masse, one thing re­quired in him, & that so necessarie, as without it he can not be a priest; is that he have power geven by the bisshop to conse­crate, which power is iustified by the vnction and shaving of his crowne; as truly, as the ministers power geven him by the Superintendent (as in England) or by the assembly of ministers and Elders (as in Scotland) is iustified by hauing a faire long beard, and a sister in the lord, to keepe him companie at bed and at bourd. I omit a number of other falsities vttered in this place by him for that they are not particular, but general, agreing to him vvith the rest ofPag. 138. the ministerie: as that a priest hath no calling nor office now in the church of God: that he [...]ffereth sacrifice with [...]ut a com­maund: that he should speake out cleerly in [...]knowe [...] lan­guage Pag. 139. & so forth, these are cōmon lies & therefore I vvil not he [...]e lay thē to M. B. his charge. Albeit he may take5 that to him self, vvhich is an vntruth ioyned vvith igno­rance▪ and I thinke not avouched by any of the morePag. 1 [...]6. learned Calvinists▪ that sorsooth vve make two things necessa [...]i [...] to the acti [...]n, without which the action can not be. VV [...]h u [...] the lor [...] [...]ver it can not be; without the [...]ive words of the institution it can [...] le. For if he vnderstood vvhat is meant by the action in the masse, he should find, that vvithout the lords praier (if by it he meane the P [...]r no­ster) the action m [...] le; and t [...]erof [...]re that he falsely and ignorantly couple [...]h together as things of like necessitie, the wordes of the I [...]stitu [...]ion, and the Lordes pra [...]r. [Page 336] Touching the forme of consecration, so far as I vnderstand of 6 Pag 14 [...]. it (saith he) it standes in these 5. wordes, Hoc est enim corp [...] [...]eum, and in the whispering of them. For if ye whisper the [...] not, ye tine the fashion of incantation. For the thing that we c [...] sanctifying, they cal whispering. Here is again vntruth vpō Of pronoun­cing [...] vvords of cō ­secration. vntruth, only somwhat excusable for that he pleadeth ignorance, adioyning to his assertion, so far as I vnderstād, vvhich is almost as litle as nothing. For nether do they sanctifie the bread & vvine, nor can they by their doc­trine ioyne any sanctification vnto it, and M. B. him selfSee before pa. 151. 152. 153. 154. albeit he vse the terme of sanctification, yet in this very place refuteth al true sanctificatiō of the bread & vvine: & we cal not sanctifying whispering, no more then they cal it g [...]pling, or halowing, as hunters do a fox, because afterPag. 137. See before pa. [...]16. 22 [...]. [...]. Caluin, M. B. requireth and urgeth very carefully that the minister preach & proclame his sermon publikely, & with [...] cleare lowd voyce. As for the vvords of consecratiō, whe­ther by a lawful priest they be pronounced a lowd vvith an audible voyce, as from the beginning vntil this pre­sent hath bene the vse of the Greeke church, and of old it seemeth to have bene so likevvise in the Latin church: or vvhether the vvords be pronoūced, as novv the vniversal custom is vvith vs in a lovv voyce and in silence, the ef­fectThe real pre­sen [...] ever be­leeved in al Christ [...]nd [...]. is al one: and no Christian of any vvit ever doubted, but as of old in both churches, so novv in the Greeke vvhere the vvordes are vttered alovvd, as vvel as in the Latin church, vvhere they are pronounced othervvise, the effect of consecratiō folovveth in both alike. That in theClemen [...] Con­stitutio. A­postolic. lib. [...] cap. 17. auncient church the priest spake the vvords alovvd, vve find in S. Clement the Apostles felovv, in S. Ambrose, [...] others, and that the people vvere then accustomed to say Amen, and by open confession to acknovvlege for true,Ambros [...]e sacram. lib. 4. ca. 5. [...] De [...] qu [...] [...] myst. cap. 9. L [...] de [...] 7. mensis Ser­mo. 6. the priests vvords. VVhereof vvriteth S. Ambrose thu [...]The priest saith, it is the body of Christ: and thow answere [...] A­men, as much to say as, truly so it is. That thow confesse [...] with they tonge, reteyne and hold fast in thy hart and mind. For in vayne (saith Leo the great) do they answere Amen to the priests words, who dispute and make arguments against [Page 337] that which is there received. The like vsage of answering Amen by the people, appeareth in the most auncientVide bib [...] ca [...] sancto­rum Patrum. Tom. 4. [...] in­itio. Masses or Liturgies of S. Iames, S. Basil, S. Chrysostom, and others. And that at this present, the same order stil continueth in the East churches, it is testified by Bessa­rion Patriarch of Constantinople in his booke of the sa­crament, &c. The priest (saith he) pronounceth the words of consecration with a lowd voyce, iuxta orient [...]is Ecclesiae ritū, Bessarion l [...]b. de Eucharis­tia [...] ve [...] consecrati [...]. according to the maner of the East church: and the people seue­rally, first at the consecration of the body, then againe of the blud answere Amen, truly so it is. And by answering Amen to those words, verily say they, these giftes are the body and blud of Christ. So we beleeve▪ so we confesse. Thus Bessarion. And to ioyne hereto one [...] example vvhich may serve in steed of many, as being takē out of the Liturgie or Masse called VNIVERSALIS CANON vsed vniuer­sally by al Christians in a maner over al Africa, especiallyM [...]ss [...]. [...] Canon vniversal [...]. Tom. 4. Bibliothec [...]. pag. 1 [...]1. in the most large and ample kingdoms of Aethiopia: at the consecration of ether part of the sacrifice, the people likewise geve assent and approbation to the priest in this sort. The priest speaketh; Christ the night in which he was be [...]rayed, tooke bread in to his holy and immaculate hands; & Christ g [...] thankes, bles­sed, and sanc­tified the bread. looking vp to heaven to thee O God his father, geve thankes, blessed, & sanctified it, saying: take & eate ye al of this: This is my body which shal be delivered for yow to remission of sinnes. The people answere; Amen, Amen, Amen. truly, tru­ly, truly so it is. VVe beleeve, and trust, and praise thee O our God. Hoc vere tuum corpus est. This here is truly thy body. TheR [...]l pres [...] priest procedeth: Christ likewise taking the chalice & geuing thankes, blessed, and sanctified it, and said to them; Drinke ye al of this. This is the chalice of my blud, which shal be shed for yow, and for the redemption of many. The people answere: we beleeve, and trust, and praise thee O Lord our God. Hic vere Real pres [...] [...]us sanguis est: this truly is thy blud. This is the order of the Christian churches in the East and South, in Asia & Africa: & this vvas sometimes the custom in the VVest in Europe. And if it vvere now reteyned, it vvould not [...]arme, tyne, or hinder the veritie of consecration, or [Page 338] Christs real presence: but it vvould harme, hinder, and discover perhaps many faithles, godles, and Christles Calvinists, vvho now sometimes like hipocrites are pre­sent at the church sacrifice, because they are not driven to make such Christian confession of their faith in this be­half, as vvas the auncient custom in both churches East and VVest, and at this present continueth in al churches of the East. And therefore vvhen M. B. speaketh as here he doth, every vvord he speaketh, is a fowle vntruth. ItVntruthes no­ [...]. is a fowle vntruth to say, that vve cal whispering that vvhich they cal sanctifying. It is a fowle vntruth to s [...], that without whispering vve account the vvords of Christ to lacke their force. And vvhen he calleth consecration incantation, that is an vntruth S [...]ical & blasphemous, because it reacheth not only to a [...] the auncient primiti [...]e church, as hath bene shewed, but also to Christ him self.Before. pag. 49, 50. 51. For vve vse the vvords of Christ, as Christ did, and vve vse them no otherwise, to no other end, vvith no other intention or effect, then Christ did, and commaunded to be done, and the church of Christ, first and last, old & new, in the East and VVest, in Europa, Asia, and Africa vsed vniversally vvithout control, vntil these vvicked and prophane mockers of Christ and al religion, set a vvorke by Satan, brake lose in to the vvorld. Besides al vvhichBefore, pag. 41. 42. falsitie, impietie, heresie, blasphemie, and ignorance [...] true religion, this man seemeth to be ignorant of com­mon learning and philosophie, for that he supposeth [...] magike and incantatiō to depend of vvhispering; vvherePl [...]nius natur. [...]st [...]r. lib. 2 [...]. ca. [...]. as such inchanters and impostors play their parts no more by whispering, then by speaking vvith a cleare voyce, as M. B. byndeth his ministers to speake vvhen they eate their supper.

2 ¶ The seuenth vntruth, vvith vvhich I vvil end ( [...]o [...] if I vvould note al, I should be to tedious, euery sentence7 almost conteyning nought els but such grosse and pal­pable falsities and the same accompanied vvith a num­ber of folowers, is vvhere he preacheth thus. After the Pag. 145. words of consecration are this way whispered, they pres [...] [...] [Page 339] such a hid and monstruous vertue to be inclosed in the sillables (one blasphemous vntruth) that the vertue and Vntruthe [...] [...] ­torious. power which flowes from the words, (there is two) are able to chase away wholy the substance of bread (there is a third) and that the power which flowes from these words, is able to rug & pul downe the flesh and blud of Christ that sits at the right hand of his father (there is 4. at lest.) This ministerlike kind of speech, that is to say, this vvitles and frantike kind of railing, and blaspheming, and lying, that vve suppo [...]e such hid vertue to be inclosed in the sillables, and flow from the words, he continueth and thus repeateth, to make good his former raylative speech of incantation, against vvhich he disputeth very gravelie; and the more gravely,M. B. argu­ment. the more ridiculously▪ because he disputeth against the false conceit of his owne fansie, and not against any faith of ours. His argument is this: VVe deny, that any vertue is Pag. 146. inclosed in the sillables. For if there were such a vertue and power inclosed in the sillables; by that reason there should be a vertue in the figure and shape of the letter, that makes vp the word. Now there is no man wil thinke, that there is any vertue in the figure or shape of the letter. ergo &c. Doubtles a pro­found argumēt, vvhich if M. B. could have vsed vvel to­wards Iohn Knox (that famous & incestuous adulterer,Arc. Ham [...]. C [...]lv. Cōsu [...]i [...]. Demonstrati [...] [...]. 2. [...]. 34. pag. [...]5 [...]. and Apostata, M. B. his predecessor, & the chief Scottish Apostle of this age) & the Scottish ministers vvhich now rule, he might perhaps have much refrayned and vvith­drawen both him & them from their vsual magicke & familiar coniuratiō of spirites. For of Knox it is testified, that even in Geneva vvhere he vvas to pretend a litle ho­nestie,Arch. Ha [...]. v [...]i supra. lib. 2. cap. 4 [...]. pag. [...]. he vvas much geven to such kind of study: and of the Scottish ministers it is publikely witnessed by one vvho speaketh of his certaine knowlege, that no other science (and so belike not the Iustitutions of Iohn Calvin [...] nor yet the vvord of the Lord) is more ordinarle and [...] ­liar there, or more diligently studied, or had in mor [...] [...] and esteeme, then magicke and witchera [...]. As for the [...] ­liks, any creature that is not bereft of common [...] may soone perceive, that this point of incancatiō, [...]pos [...] [Page 340] pose any vertue or power to lye inclosed in the sillables, no more toucheth them then the man in the moone. For they know and professe, that vvho soever pronounceth these wordes or sillables; be he man, vvoman, or child, be he King or Keisar, or of vvhat degree and state soever; if he be not lawfully called in the church of Christ to the office of priesthod, the words and sillables pronounced by any such, haue no more vertue and power, then if they vvere pronoūced by a minister of the Scottish or Geneva creation. Againe they know & prosesse, that if a lawful priest or bisshop pronounce them, as many do both in their studies, vvhen they reade S. Paules Epistles or the Gospels; and in the church vvhen privatly they say their service, and among other parts of scripture rehearse these vvords; there is no more power or vertue in them, then in any other vvords, or sillables, or sentences of the Gospel [...] and yet if there vvere any power or vertue included in the sillables, the sillables being stil one, like power and ver­tue should ensue of thē. And therefore M. B. may soone perceive, that vve have no such magical imagination of these or any like vvords. Mary vvhen a lawful priest or bisshop pronounceth them as the substitute of Christ, to that end and vvith that intention and meaning to do as Christ appointed: now in this case, that these vvords or any other of like effect & substance have power & vertue to vvorke that vvhich Christ ordeyned to be wroug [...] by them▪ vvhat should I go about to prove, vvhereas M.M. B. orgu­ment ansvve­red by him self B. him self in the next page immediatly confesseth it! For I vvil not trouble the reader vvith any distinctions vsual in Catholike vvriters: because the simplicitie of this man is such, that him self in this very page yeldeth as much to consute him self, as I desire, or the reader nee­deth to require. For thus he vvriteth: VVe deny there is [...]y [...]. 147. vertue inclosed in the sillables, or resident in the word. But we say there is a power conioyned with the word (and vve say no more) but al power is resident in the eternal word, whereof tobe [...] mention in the first of his Euangel. Let that stand for [...] that yet yow remēber your owne words in your [Page 341] first sermon, that as the Euangel is a mighty and p [...]tent in­strument Pag. 11. to our everlasting saluation; so the sacrament is a po­tent instrument appointed by God to deliver and exhibite to vt the thing signified, that is Christ Iesus. And thereforePag. 147. vvhereas yow say, There is not a drams weight of this vertue & power resident in any creature, but it is only in Christ Iesus, vvhich no vvise man denieth, so long as yow speake of this vertue, to vvit, such and in such sort as it is resident in our Saviour, the fonteine, origin & author of al grace and vertue both in vvord and sacrament: so yet if yowVVhat vertue is in the vvords of c [...] secration. consider the vvord and sacrament as mighty and potent in­struments ordeyned by Christ instrumentally to deliver vs Christ, yow must allow vnto them some drams, and some ounces to of vertue and power, or els they can not prove instruments mighty and potent to deliver vs so great a matter as Christ comes vnto. And so yow do in your conclusion of this point, vvherein I vvil rest, as likewise wil any Catholike: who never wil demaund more thenPag. 147. yow liberally yeld. Therefore (say yow) there flowes no ver­tue from the sillables, nor from the wordes that are spoken; but from Christ and his spirite, who geues the vertue to the wordes. Again in the same page. VVe say there is no vertue resident in the syllables, but we say that the vertue is resident in the person of the sonne of God: and he workes by his owne word vttered by a lawful priest as in the Catholike church, not by the sermon of a seditious minister, vvhose sermon can not be called the owne word of Christ. And thus much for that. The other vntruths of chasing away the bread, & pulling downe Christs flesh from heaven I pretermit: because if he thus speake in scorne and derision, I vvil not lose time nor spend words so vainely, as to talke of them. If he vtter them in sadnes, they are to grosse and sensible falsities, and cary their refutation vvith them as proceding from shameful & intolerable ignorāce of the Catholike faith, vvhich he goeth about to refute. If by such odious & slaunderous maner of speech he meane to disgrace the Catholike beleef; inough hath bene said in defence thereof already, so as I need not to make any [Page 342] farther discourse. Only against this light, scurtile, & ethni­calLuth. Defen­sio v [...]r [...]orum cana. se. 397 kind of talking, vvhich in deed vvere fitter for a Pag [...] then a Christian, as Luther also affirmeth of such vvritings preachings, and [...]aylings of the Zuinglians; I vvil oppose the grave and reverend authoritie of S. Chrysostom,Christs body at one tyme present in heaven and in the Sacramēt vvho preached to the old Christians of Constantinople touching Christs real presence at one and the same time in the sacrament & in heauen at the right hand of his father, after an other maner of sort and gravitie, then doth M. B to his new formed Christians and Gospellers of Edinburgh O miracle (saith S. Chrysostom) O the great Chrysost. de Sacerdot [...]. l [...]. [...]. goodnes of God! Christ who sitteth above with his father: at the same moment of tyme is (in the sacrament) handled with the hands of al▪ & geveth him self to those that wil receive & imbrace him. To like effect are S. Basils vvords in his Li­turgie▪ Basil [...] in Li­turgia. vvhere thus he praieth: Looke downe vpon vs O lord Christ Iesu our God, from thy holy tabernacle, and from the throne of thy glorious kingdome. Come to sanctifie vs, which sittest above with thy father; and art conuersant here in visibly: & vouchsafe to impart vnto vs thy vndefiled body and pretious blud: and by vs to al thy people. Much to likeAmbros. in Psal. [...]8. Aug. apud Pe [...] in 1. Corint. ca. 10 purpose might he alleaged out of S. Ambrose, S. Austin, & many other both Greeke and Latin. But against M. B. his vvords, and nothing but bare, light, prophane, and minister like vvords, these two may suffise.

Arguments against the real pre­sence ansvvered.
CHAP. 18.

The Argument.

1 Phisical arguments taken from the proprieties of an humain [...] body (wherein M. B. committeth many faults) and commē ­ded with certain places of S. Austin, are refelled: with answeres out of the Protestants to those places of S. Austin.

2 S. Peters words in the Acts, corruptely cited, to bynd Christ t [...] a certain place▪ are answered: and the Protestants corrupti [...]g [Page 343] of that place, plainly manifested.

3 Christs words Luke 24. 39. where to his disciples he proveth the truth of his body by seeing and feeling, make nothing against his presence in the sacrament.

4 The article of Christs Ascension and sitting at the right hand of God, being rightly vnderstood, impayreth not, but more establisheth the real presence. Caluins exposition thereof re­felleth M. B. his argument taken thence; as also his former obiection taken from S. Peters words.

5 Other sacramentarie arguments more probable taken from Christs leaving the world and departing hence, answered.

1 ARguments against the veritie of Christs presence in the sacrament M. B. maketh in tale very many, but for any weight, few inough. Al of them that are of any substance, & a great number more, areCalv. Instit. lib. 4. cap. 17 found, & particularly vrged in one chap­ter of Calvins Institutions, in his 2. short libels against Ioachimus VVestphalus, & in divers others, & therefore have bene so many times answered, not only by Catho­likes, but also by Protestants; namely by Luther him self against Zuingliꝰ, that they can not now cary any weightLuther. Zuinglius. in the iudgement of a meane Christian, albeit in the be­ginning vvhen Zuinglius and Carolosladius (with their familia [...]s) inuented them; to simple & vvauering people they might perhaps seeme somwhat. Since vvhich time they have bene much more tossed to and fro, especiallyProtestants. Martyr. Bullinger. Beza. Calvin. against by Martyr and Bullinger against Brentius, by Beza in his dialoges against Heshusius, but most of al by Calvin in the places before noted, vvhere they are every one that is ought vvorth: from vvhence M. B. seemeth to have taken them, and therefore from the adversarie part, that is VVestphalꝰ, vvil I also take my answere as heretofore, if the arguments of them selves do not (as often they do) answere them selues sufficienly. For a meane Christian that is a litle grounded in his Catechismo & Creed▪ may [Page 344] casilie see, that very weake they are in Theologie, though some strength they have in philosophie. And albeit these later sacramentaries, Beza, Calvin, Bullinger, Martyr, have set some new florish and varnish on them, vvhereby they seeme more gay and flesh in the eye, yet the sub­stance of them is al one, and remayneth stil as rotten & britle; as vvhen they vvere first by Carolostadius andProtestants Brentius, Heshusius, Illyricus. VVestphalus. Zuinglius obiected against Luther, as the replies of the adversatie Protestants, Brentius, Heshusius, Illyricus and VVestphalus have made manifest. Three general hea [...] he makes of his arguments, by which he vvil disprove Christs true presence in the sacrament. First, by the veritie Pag. 148. of the flesh of Christ. 2. By the articles of our beleef. 3. By the true end of the institution of the sacrament. The first two albeit he commend and beautifie vvith the name of S. Austin, and a text or two of scripture, yet the whole vveight resteth vpon a text of Aristotle and natural rea­son. For thus he disputeth: The first principle that I lay, is Ibid. this. Christ had a true humaine body. So of necessitie it must M. B. obice­tions. folow, that the definition of a true body, and the inseparable properties thereof be competent to him. But the inseparable pro­perties of a true body are to be in a certain place: to be finite, cir­cumscribed, visible & palpable. For al these agree quarto needs (as the Logicians say) to a body, so that they can not be separ [...]t from the subiect without the destruction thereof. Then I rea­son in this maner. Every true humane body is in a certain place. Therefore Christs body is in a certain place. I meane so, that where ever the body be, it is limitate within that place: & while it is there, it can not be els where. This is M. B. his first general principle and ground, vvherein are conteyned al his first kind of arguments, in number 3. of vvhich one is here proposed already. For out of this philosophical principle: Euery humaine body must have these in sepa­rable qualities, he argueth, 1. that Christs body must be in a certain place. 2. that it must be finit and circumscri­bed, which as he vseth it, is al one vvith the former, and therefore I vvil ioyne them together. The 3. that it must [...]e visible and palpable. Let vs now first a litle examine [Page 345] this his principle or philosophical rule, and after descendAns [...]. to the particulars. These 3. properties are inseparable to euery body saith he. If he meane of al bodies vniuersally, it is not true. For nether the element of ayer, vvhich is a true bo­dy, is palpable and visible, much lesse the element of fier above the ayer: nor the vvhole vvorld it self, nor the first heaven, vvhich conteyneth in it al thing, is in a certain place, as common philosophie and Aristotle defineth a place, and as al other bodies are in a certain place. If he meane of humaine bodies, as he seemeth, and his dis­course and application pretendeth, then is it most false that these properties agree to the body of man quarto modo, as the Logicians say. For they agree to the body of a horse and an ox, of every stone and tree, as vvel, as to the body of a man. And therefore in so speaking, he speaketh not like a Logiciā, nor like a reasonable man. If he say, at lest these are properties necessarie to everie mans body and vnseparable: and so they are proper to it some way, at lest secūdo modo, as the Logicians say: as now he speaketh more truly, and by ordinarie course of nature they are in deed necessarie and vnseparable; so yet they are no moreQualities ne­cessarie to hu­man bodies. necessarie to the body of man, then it is to the same bo­dy of man to eate, to drinke, to take rest, to sleepe, to encrease, to decrease, to tend to corruption, to take the nature and frame of his body from a father and mother. And the philosophers vvho knew nothing of faith, nor the resurrection of humane bodies to life eternal; and by humane reason and vvit assigned to humane bodies according to the drift of humane reason, of the course of nature and this vvorld, those 3. properties vvhich M. B. noteth; vvould never haue denyed these other which I adioyne, to be as necessarie, and inseparable as those. For albeit Adam and Eve vvere made vvithout father and mother, vvhich both after vvere as other bodies, finite, in a certain place and so forth; yet that creation is a matter of faith, not of philosophie: & that very creatiō both of man & beast vvas a greater miracle, & is more repugnant to nature, then a body to be invisible, or vvithout a certaine [Page 346] place. or one body to be in two places: and so, that crea­tion or production may stand vvith the rest for an exā ­ple able to control al that M. B. saith. And if by theseBind not Christs body. properties as necessarie to humane bodies, or more, then those of M. B. vve may not measure the divine and glo­rious body of our Saviour now sitting at the right hand of his father in heaven (for there it nether eateth, nor drinketh, nor sleepeth, nor encreaseth, nor decreaseth, nor tendeth to corruption, nor vvhen it vvas framed in this vvorld, toke it any part frō a father, vvhich no humane perfit body euer vvanted) much lesse may vve subiect that body to those other philosophical qualities. And M. B. can never prove to me out of any probable vvriter, that any man in this vvorld lived vvithout those quali­ties,Plato de Re­ [...]ub. dialog. 2. Cicero d [...] o [...]i­cij [...] lib. [...]. [...]rassmu [...] in Ad [...]gij [...]. Victoria in [...]ct. 1 [...]. de [...]. 6. Vid. N [...]iā ­ [...]. in Mono­d [...]a [...] Orat [...]. 2 [...]ij. vvhich I specifie, vvhereas if he vvil credit Plato and Cicero, and some other both auncient and late vvriters, he shal fynd, that one Gyges of Lydia in Asia Minor, li­ved there a long time, as true a man as M. B. and yet vvhen he pleased, invisible, by vertue only of a pretious stone, vvhich he had in a ring: vvhereof came the pro­verbe Annulus Gygis, wel knowen among the learned. VVhich vvhether it be true or no, as I vvil not dispute (& yet pretious stones, and perfect magicians, and natura­lists can do perhaps as great a vvonder as this) so hereof may be conceived, that vvise and sober men thought not that to be a matter so vnpossible, as now these great sa­cramentarie Theologes beare vs in hand.

And thus much being forewarned of the truncke of M. B. his phil. sophical tree: let vs come to take a better vew of the 3. branches, vvhich spring thence. The first is. Christs body being the body of a man, is so of necessitie limited to the [...]e [...]en place, that while it is there, it can not be els where. [...]w prove [...]ow this necessitie to folow the bo­dy of Christ by any Theological argument? Reade Austin (say yow) writing to Dardanus and speaking of the same body Pag. 149. of Christ. Take away a certain rome from the bodies, and they bal he in no place: and if they be a in no place, they are not. [...]he same Austin writing vpon Iohn in his 30. treatise, The [Page 347] body (saith he) in which the lord rose, c of necessitie must be in one place, but his divine efficacie and nature is e [...]ery where. And in his third epistle he sais▪ [...] how ever a body be great or smale, he must occupie the bounds of a place. And besides, the historie of the Acts proves most evidently Christs body to be in a certain place. Act. 3. 21. The wordes are: VVhom the hea­uen must m conteyne vntil the tyme that al things be restored. Thus much for proofe of the first, that Christs body isPag. 150. bound to a certain place. For the second, that Christs body being an humaine body is circumscribed; leaving many doctors purposely I take me to Austin (quoth M. B.) who writing to Dardanus, saith Christ to he every where as he is God, but n only in heaven according to the nature of a true body. And in his 146. epistle: Beleeve Christs body to be in heauen o as it was in earth, and when he ascended in to heaven. VVhereof M. B. inserreth: But it was circumscribed in the earth: Ergo it is so in heaven: and consequently, it can not be in the masse, both at one time. This is al that M. B. alleageth out of Theologie for proof of his first principle: vvhich albeitAnsvver [...] to the places of S. Austin. most sufficiently may be answered with one vvord, that none of these places touch the purpose: none of them speaketh of the matter here handled: S. Austin in none of these places disputeth of Christs body in the sacramēt, vvhich every vvhere he acknowlegeth, but ether of cō ­mon bodies in general, as in his third epistle: or of the conditions of Christs body according to the ordinarie course of nature, not of this divine mysterie: according to the rules of natural creation and proprietie, not of Christs vvil and omnipotencie; yet because there is som­vvhat more to be considered in these places: and M. B. his dealing in them is very corrupt and heretical: and theVVhetaker against [...]ay­n [...]l. cap. 3. Calvin in vl­tima Admo­ [...]tio. [...] Institutio. lib. 4. ca 17 num. 24. 2 [...]. sacramentaries, vvho vsually care not for a thousand Austins, nor a thousand Cyprians, vvhen they make against them, here make much of one Austin, vvhen he seemeth to speake for them: especially for that these places are in a maner the only, vvhich these men have, & as very im­portant are obiected by P. Martyr, by Bullinger, by Beza, by Iohn Calvin; I vvil briefly set downe in parti­cular, [Page 348] vvhat answere Calvins adversarie the Luther [...] Protestant maketh to them. Thus vv [...]iteth he. The place of S. Austin to Dardanus, I expound by very many plaine pla­ces a n VVostphalus in Apologia contra Calv. pag. [...]15. of S. Austin, wherein he declareth, that the body and blud of Christ are geven and received in the sacramēt. And both those many places of S. Austin, and this one to Darda [...]. I examine and trye by the rule and touchestone of Christs word: & therefore I hope, the indifferent reader wil iudge that I ex­pound S. Austin a right. Next he answereth, that S. Austin in that epistle to Dardanus, as likewise in his third ad Volus [...]. c [...] axum, & in his 30 treatise vpon S. Iohn, talketh not nor entrea­teth of the sacrament: & therefore his words are perversely ap­plied against the real presence therein. Against vvhich an­swere [...]y [...]hica [...] de­ [...]ac chat [...]. because Calvin stormed; & (as Ioachimus writeth) rayled most barbarously, he iustifieth it by the authoritie of Philip Melanchton Calvins special frind, and a frind of the sacramentaries, and so a close favourer, at lest noMartyr con­ [...]ra Gardiner. d [...] Eucharis [...] part [...] 4. pag. 70 [...]. great enemy of M. B. his opinion, and vvhom therefore Peter Martyr calleth a fingular & incomparable man, ador­ned with al kind of learning & vertue. VVestphalus words are these. Before me, even thus wrote that most famous ma [...] VVestphalut [...] supra. pa. [...]. Philip Melancthon, in one litle booke geving thrise warning to the reader, that Austin in that 30. treatise vpon S. Ithe (where he saith, the body of our Lord may be in one place, cor­pus Domini in vno loco esse potest) maketh no mention of the Lordes Supper. It is a great matter and importeth much to marke, in what place, vpon what occasion, a thing is spoken. For we speake otherwise, whē we talke of any thing by chan [...]e, by the way, accidentally; then when we entreate of it directly and of purpose: and our words cary with them one sense in the one place, which they do not in the other. VVhere by the way,8. Austin corrupted by the Calvini [...] let the reader note the intolerable co [...]uptiō of S. Austins words made by M. B. & the Calvinists. For where S. Aus­tin saith, Christs body may wel be in one place: M. B. makethPotest. Oportet. him to say, the body of Christ must of necessitie be in out place. VVhich differ as much as these two propositions; M. B. an heretike, a corrupter and falsif [...]er of the fathers (and scriptures to, as shal appeare) may become a Catholik [...] [Page 349] and M. B. such an heretike &c. must of necessitie be a Ca­tholike. Again, VVhere S. Austin to Dardanus vvriteth, that Christ as man, is in heaven, and not every vvhere, as he is according to his deitie: M. B. for his better aduaun­tage maketh S. Austin to say, that Christ it only in heaven, and that, according to the nature of a true body, as though otherwise it vvere no true body: vvhich is far from S. Austins vvords: and being referred to the sacrament,V [...]i supra pa. 217. Melan [...]thou condemneth the C [...]lvini [...] much farther from his meaning. And now to retourne to Melanchton; he saith further, that he can never be persut­ded, that Austin in that place here cited meant so to tye Christ to one place, that he could not be in another; especially for that the scripture never so teacheth: and nothing can be brought to bind Christ to one place, besides the iudgement of humane reason. In an other place he affirmeth that he had rather suffer present death, then say with the Zuinglians, that Christs body can be but in one place. And the self same is the effect of my answere to the place of Dardanus. For Calvin (or M. B.) sin­deth not in al that Epistle, or any place of S. Austin, that the Ibi. pa. [...]. [...] [...]5. truth of Christs body or nature is denyed, if the veritie of Christs words be credited, and his body beleeved to be received in the sacrament. S. Austin never saith, as Calvin doth, that Christs body is only in heaven, and not in the sacrament. He never denieth the presence of Christs body there. Let Calvin (or M. B.) bring furth [...] so much as one place, where S. Austin affirmeth Christs body to be absent from the sacrament; where­as we shew many, in which S. Austin clearly teacheth and assu­reth vs, that the body and blud of Christ is present, is giuen and received there.

Concerning the last place taken out of S. Austin, Epis­tola 146: that Christ is in heaven as he was in earth, & as he ascended: vvhereof Calvin concludeth as doth M. B. But in e [...]rth, and when he ascended, he was circumscribed: Ergo he i [...] likewise in heauen: albeit the right answere be short & plaine, that these words must needs be vnderstood in respect of the substance only, not of other properties and qualities (for here he did [...]a [...]e, drinke, sleepe, as in heauen he doth not) yet VVestphalus enlargeth it som what, and [Page 350] iustifieth it by the vvords of S. Austin in the same place and sentence next eusuing, and therefore telleth Calvin, as I do M. B. that these words are nothing against vs. For [...] pag. 2 [...]9. we teach not that Christ is in the Eucharist visibly and localy, of which forme S. Austin speaketh, as appeareth by th [...] be citeth the words of the Angel: As yow have seene him go in is heaven, so sh [...]l he come. And S. Austin him self interpreteth that particle of similitude, sie, so, of the substance and forme of Sic in visibilt forma. Ib [...]. S. Austin fo [...]ly corrupted by the Ca­vinists. Luther Tom. 7. Definsio Verbo [...]um Cana &c. fol. 405. Pro sua vene­ [...]ta har [...]. Christ; affirming that the same Christ which then ascended i [...] to heauen, shal in the end of the world come to iudge in visible forme. And this is a true, plaine, & very sufficient answere to these places of S. Austin: and S. Austin never speaketh otherwise▪ if we take his sentence according to the general tenor & forme of his writings▪ agreably also to Christs owne words, as this Protestant truly testifieth, and not by pee­ces, and quillets, and snatches, as do the sacrameutaries, & therein so filthely and shamefully (as Luther writeth) m [...] ­gle him for defense of their venemous heresie, as nothing c [...] be more: tam foede & contumeliose deformant v [...]ihil supra.

2 ¶ The text of the Acts yet resteth, which (as he telleth vs) proveth most evidently, that Christs body can be but in one place. And vvhat are those vvords vvhich provem this so euidently? These of S. Peter, that heaven must conteyne Christ, vntil al things be restored. This perhaps proves that Christ must be in heavē vntil that tyme: but that he can be no vvhere els, how is this proued by these words, save only in the blind and reprobate sense of a sa­cramentarie, who evermore stumbleth vpon this condu­sion, that vvhen Christ is said to be in oue place, he can not be in an other: vvhich is their only fantastical ima­gination, not S. Peters, or any good mans asse [...]tion. And vvhat if I deny, that S. Peter ever spake these vvords, otS. Peters vvords cor­rupted by the Calv [...]n [...]. S. Luke ever wrote them? but that they are vvords spo­ [...]en and writen by M. B. or some fan [...]ical brother of his sect. T [...]uly in our Testament I find them not, nether in the English, Latin, no [...] Greeke. In the English Testament auto [...]ized in the English Church vnder king Edwarde, [...]. 155 [...]. S. Peters words are these▪ Iesus Christ: which must receive [Page 351] he [...]ven vntil the time that al things be restored. In the Te­stament printed vvith special privilege, and appointed to be read in the churches in the beginning of the Queenes [...]. 1561. M. that now reigneth, it is even so, Christ Iesus: which must receive heaven vntil the tyme that al things be restored. If yow reply, that Beza translateth it othervvise, yow must vnderstand, that Beza hath no authoritie to make scripture. For this is no translating, but a new forging and making. And Bezaes rashnes is so much the more reproveable, for that Bezaes maister Iohn Calvin disti­kethCalv. against M. B. it. VVho al [...]eit as favouring your opinion say, that the vvord of S. Peter may beare such a sense, as yow after Beza geue; yet he confesseth the word to be indifferent to the other sense, vvhich those English testaments ren­der. The maner of speach here vsed (saith Calvin) is doubtful. Calvin in Act. ca. 3. v. [...] For we may vnderstand it, that Christ is conteyned in heauen: or els, that he conteyneth and holdeth the heauen. VVherefore he vvilleth his scholers not to make stay sorupulously vpon one word which may be taken in a double signification. And therefore yow are the more to blame, vvho make so great stay, and artest vpon it, and say that it proves most evidently Christs body to be in a certaine place; and that vvith such restraint, as being in that one certaine place, it can not be in any other. For so your self describe & define your certaine place. And if yow vvil take the paynes to reade the glose of M. Flacius Illy [...]icus (vvho for advaun­cing this new gospel hath vv [...]tren as much as lightly any Protestant of this age) vpon this place, he vvil tel yow that the vvordes and sense vvhich yow and Beza geve, are quit opposite and contrarie to S. Peters mea­ning. For vvhereas S. Peters purpose is to preach to the Iewes the glorie and power, the maiestie and omnipo­tencie of Christ; thus to fasten him to one place, that he may not be in an other, is rather to note in him a vveakenes and imbecillitie. So writeth [...]llyricus: To say, Illyric. in A [...]. Apost. [...]a. [...]. 2 [...]. Christ is conteyned of the heauen (in such sort as after Beza, M. B. doth) is against the s [...]pe of the Apostle, and should [...]et fo [...]b [...] the insirmitie then the power and glorie of Christ. [Page 352] For so of Angels, yea of devils it may be s [...]d▪ that they [...] r [...] ­ [...]eived and conteined in heauen; because the word Culum, hea­ven▪ somtime in the scripture signifieth the [...]yer. So that this place of the Acts, being in deed not so much taken o [...] of the Acts of the Apostles, as out of the acts and co [...]p­tions of Theodore Beza an Apostata, or some such lo [...] companion▪ proveth no vvav [...]s Christs body to be con­teyned in one on [...]y place: so far of is it from prouing i [...] most evidently▪ as M. B. oue [...]reacheth.

3The last reason ( [...]aith M. B) is this. Every humane b [...]ly is Pag. [...]. visible and palpable. Therefore Christs is so. This proposition I prove by Christs owne words Luc. 24. 39. VVhere to prove the veritie of his body he vseth this argument taken from these two qualities, visible and palpable: as if he would say; If I be visible and palpable, ye may be out of doubt, that I [...]e a true body. For as the Poet saith, which Tertullian cites to this purpose: Tangere enim & t [...]ngi nisi corpus nulla potestres. Of this he concludeth that this doctrine of Christs real pre­sence in the sacrament▪ may no wayes stand with the veritie of Christs body. This last argument albeit as the rest, so thisCalv. [...]itu. [...]b. 4. ca. 17. [...]. [...]9. also be made by Calvin, yet is it much v [...]eaker then the rest. Our sauiours reason to prove the veritie of his body and that he vvas not a spirite, is good and forcible. For that, vvhat soever is visible and palpable, is questionles a bodie: & therefore this vvas a very sufficient probation, able to put the Apostles out of doubt, that he had a true body, and a true bodie it vvas, vvhich he shewed them. But whereas M. B. argueth not as our sauiour did affi [...] ­tivelyA [...] argumēt of M. B▪ [...] [...]r [...] [...]. to proue a body, but negatively to denie a bodie, his argumēt is vveake, and our saviours vvords do no vvayes iustisie it, nor yet Tertullian, nor any vvise ma [...] ether. For to exemplifie in the like: If I make this argu­ment: Such a one (A. B.) is a Minister, and preacheth here­sie: ergo vvithout al doubt he is an heretike. This argu­ment is good, taken from 2. qualities of a right heretike to be a Minister, and to preach heresie. But yet if M. B. vvil turne it to the negative, and say, such a one is no minister nether preacheth heresie▪ ergo he is no heretike: this ar­gument [Page 353] is false, and M. B. him self vvil disprove it: for that I am sure he vvil confesse, many lay men and vvo­men are heretikes, vvho yet are no Ministers, nor haveCap. of the ministers. their lawful vocation by the congregation (as in the Scottish communion booke) to preach heresie.

4 ¶ His second mayne principle, by vvhich he doth re­fute Christs presence in the sacrament, is▪ for that it re­pug [...]es directly against the articles of our beleef. How so?Pag. [...]. For in our beleef vve professe that Christ ascended out of this earth into heauen, where he fits at the right hand of the father, whence he shal come in the last day to iudge the world. This in deed is our beloef. But how repug [...]es this directly to the presence of Christ in the sacrament? For that here pag. [...]. we see, that Christ hath [...]eeted his dwelling which he had among vs here in the [...]. He is ascended in to the heavens, where he [...]ts at the right hand of god, and shal remayne there according to the testimonie of S. Peter, which I cited out of the Acts, vnto the last day. Let this stand for good, as we deny it not, that Christ is ascended, that he sits in glorie, that there he shal remayne, and thence he shal come to iudge: vvhat is the argument taken from any of these parcels, vvhich is able so directly to overthrow an otherMa [...]. [...]. Ma [...] [...]. L [...]. [...]. I [...]. [...]. [...]. C [...]. [...]. article of Christian faith (the true presence of Christ in the sacrament) though not specially expressed in the Creed▪ yet in the new Testament expressed more special­ly, then some principal articles of the Creed. The argu­ment is this: If he sit at the fathers right hand, and be to re­mayne M. B. argu­ment▪ in heaven til the last day, as S. Peter sa is that he is cō ­teyned in the heavens vnto the last day, then is he not corpo­rally in the bread. And therefore this opinion of real presence [...]ghts directly against the articles of our beleef, and the mani­fest place of scripture. And is this al? Then those articles of the Creed make not any other new argument, but in effect and substance are the self same vvith the vvords of the Acts: and therefore M. B. might have spared this, but that he loveth to multiplie vvords, and make a shew of some new thing▪ of a second [...]ort of argumēt, vvhen thePag. [...]. thing is stale, and differeth nothing at al from his first [Page 354] sort of argument▪ and both first and second is founded ne­therAnsvvered vpon any place of scripture, as hath bene declared, no [...] article of beleef, as shal now appeare, nor any authoritie of the church, or general Councel, yea or consent of the Protestants▪ but only vpon a fantasie of Zuinglius and Carolostadius and their sectaries framed to them selves, that Christs body being in heauen, can not possibly be in the sacrament, because forsooth a body of man such as is Ihon Caluin, or Theodore Beza, can not be in two places at once. As for this article of our beleef of Christs ascension, and sitting at the right hand of god his father, it is so far from disprouing the real presence in the sacramēt,By Luther. that it much more establisheth it to any Christian, yeaLuther. Tom. 7. Defensio Verb [...]ru [...] [...]a [...]a &c. [...]ol. [...]94. to many Protestants. And Luther writeth very flatly, though vpon a wrong groūd, that we are bound to beleeve Christs real presence in the sacramēt: cum scripturae & articali fidei constantissime id asseuerent: for that both the scripture & articles of our faith (speaking of the self same vvhich here M. B. doth) assure vs thereof most constantly. And th [...] M. B. and those of his sect thinke otherwise, it procedeth only hence (as writeth Luther answering this argument in Zuinglius and Occolampadius) for that they [...]a [...]e a fo­lish Luther▪ [...]bid. [...]ol. [...]. and childish imagination of Christ sitting at his fathers right hand: as though hard by God his fathers throne, Chr [...] sat in a golden chayre with a goodly crowne on his [...]ead &c. For (saith Luther) vnles they thought thus ignorantly and childishly of Gods right hand, they would neuer herevpon d [...]y the body of Christ to be present in the supper. Fo [...] let vs takeCalv. against M. B. the meaning and explication of this article from Calvin him self, and see vvhat argument can be deduced thence to M. B. purpose. That Christ sitteth at the right hand of [...]i [...] father (saith Calvin) thereby we must vnderstand, that he is Calv. Ins [...]. l [...]. [...]. [...]. 16. num. [...]. made Lord of heauen and earth, and that by his ascension [...] tooke solemne possession thereof, which he shal keep and con­tinue vntil the last day. For so the Apostle declareth it▪ wh [...] as he saith, that the father hath placed him at his right hand Eph [...]s. [...]. 2 [...]. Philip. [...]. [...]. above al principalitie▪ and power, and vertue, and domination, and al thing not only in this world, but also in the [...]ther: and [Page 355] that God the father hath subiected al things vnder his [...]eet. VVe Ephes. 4. [...] see then what is the meaning of these words▪ to wit, that al creatures both celestial & terrestrial ho [...]o [...] his diuine maiestie, are gouerned by his hand, obey his wil, & are subiect to his Act. [...]. [...] ▪ & [...]. [...]. H [...]br. [...]. [...]. power▪ And the Apostles have no other meaning, when they make so common mention hereof▪ then that al things are at his commaundement. This now being the true sense of this article, let vs draw thence M. B. his conclusion, vvhichM. B. argu­ment. must stand thus.

Christ sitteth at the right hand of his father, that is to say, he is made lord of heaven and earth: ‘God hath placed him in supreme gouernemēt over al▪ and al things in heaven and earth he hath subiected vnder him, so that there is no creature, but is obedient to his commaunde­ment: that is in one vvord: He is omnipotent.’

Ergo he can not make his body present at once in two places, in heauen and in the sacrament.

This is M. B. his argument: and this is that article of our beleef, vvhich so directly destroyeth Christs real pre­sence vvith vs. But vvil the reader see, how M. B. vvhile he laboureth to multiplie his arguments, and disgrace the Catholike faith, as contrary both to scripture, and the ar­ticles of our beleef; disgraceth him self, diminisheth and quit marreth his owne arguments, and nothing impay­ [...]th the Catholike faith, but rather establisheth and con­firmeth it? Let the reader take once againe a revew of that former text▪ Act. 3. 21. vvhich (as he saith) proveth Before pag. [...]47. most evidently Christ to be locally so bound to one place in heaven▪ that he can not be present in the sacra­ment. For if vve shal geve credit to Calvin (vvho in thisAnsvvered by Calvin. [...]ase deserveth more credit then M. B. both for the rare qualities and singular excellencie of the man, as also for that he iustifieth his exposition by many places of scrip­ture, al truly alleaged, against M. B. his one corrupted & falsified peece of a sentence, expounded by no authoritie besides his owne) those words of S. Peter, vvhich M. B. so [...]oast [...]th of, have no other meaning and sense, then hath Christs sitting at his fathers right hād. VVhich being al [Page 356] one, then must that dreadful argument, vvhich he so magnified (as most evidently binding Christ to a certaine place, so that he could not be in an other) be framed as the former, thus:

S. Peter Act. 3. 21. saith, Christ is omnipotent, andM. B. argu­ment. hath al power in heauen and earth geven vnto him. Therefore being in heauen, he can not be present in the sacrament.

5 ¶ The vanitie and peevishnes of vvhich ignorant so­phistrie, more fit for some rude cobler or taylour then such a minister as is M. B. Calvin knowing right wel▪ inCalv. Instit [...]. lib. 4. ca. 17. num. 26. & in Admoni­tio. vltima ad VVestphalum. his later writings, ether not at al, or seeldom and sleightly vrged that article, vvhen he disputed against his felow. Protestants of this matter: but rested cheeflly vpon such texts of scripture (vvhich in deed vvere a litle more to the purpose) as declare Christs absence from the world and leauing it, as in S. Iohn, once or twise. But Christ in theIoan. 16. [...]8. Other argu­ments ansvvered. Ioan. 14. [...]6. Ioan. 17. 11. same places and cls vvhere maketh his meaning plain inough, vvhen he declareth, that by the world he mea­neth the state, condition, qualitie and conuersation vsual in this vvorld: in vvhich sort he denyed him self to be of the vvorld, vvhen yet he remayned in the vvorld: and af­ter his resurrection vvhen yet he talked vvith his disci­ples, signified he vvas not then in the vvorld: for that heLuc. 24. 44. vvas not vvith his disciples in such vvorldly maner as he vvas before his passion: and so nether such places albeit they carie some more face and probabilitie then this ar­ticle of Christs sitting at his fathers right hand, any wh [...] impayre the Catholike faith touching this sacrament. And thus VVestphalus answereth Calvin rightly. It is to VV [...]stphalus vbi supra. pa. 27 [...]. 27 [...] Matth. 2 [...]. Ioan. 14. Hovv Christ is not in the vvorld. be marked (saith he) that Christ telleth his disciples, he wil leaue the world, not that he wil leave his church. For how could he leaue the church, who promised to be present with the faithful for ever? Therefore the meaning of these and such like places is, that Christ is not so in the world, as for [...] sake he was in the world 33. yeres, poore, afflicted, mortal. In this sense we truly vnderstand Christs words: Me your shal not Mat. 26. 11. haue alwaies with yow. For we haue not Christ as in the time [Page 357] of his dispensation be liued with his disciples, and as they de­sired to have Christ always present in the external conuersatiō of this life Visibly as then he conuerseth not with vs, he eateth not, he drinketh not, he sleepeth not, he needeth not to be enter­teyned in our howse or table, or to be anoynted, as Simon and Mat. 26. Luc. 7. Ioan. 1 [...]. Lazarus enterteyned him, & a certaine woman anoynted him. The Apostles desired to haue in Christ carnal comforts and earthly benefites. So Christ was not to remayne with them in the world. So it was conuenient for them, that he should de­part, should forsake the world, and not be in the world. In this sense the Apostle Paule saith that he knoweth no2. Cor. [...]. [...]6. man, no not Christ, according to the flesh. But these places and al other of like effect, conclude no more then we graunt, that Christ is not in the Eucharist after a wordly ma­ner, VVestphalus vbi supr. pag. 274. according to philosophical and earthly properties of a body, as is to be circumscribed and shut vp in a place, and such like qualities of this mortal and worldly life. But yet truly he is with vs in his power and maiestie; and most specially in the boly supper, and that in his flesh and blud according to his owne worde.

Other arguments against the real presence ansvvered.
[Page 358]CHAP. 19.

The Argument.

1 Five other arguments made against the real presence, are answered. It is not necessarie, that al such things be present in the sacrament, or administration of the sacrament, as are signified by bread and wine the material parts thereof.

2 How it is horrible wickednes to eate Christs flesh: & how therefore such speech is vnderstood mystically & spiritually, yet without hindering the real presence, but rather confir­ming it.

1 THE arguments proposed in the last chapter, are M. B. his principal argu­mēts, which as very principal have bene heretofore pressed againe and againe by the greater Rabbines of the sacramē ­tarie synagoge: and because they seeme consonant to humane reason, and are beautified vvith the name of one auncient father of greatest estimation, may seeme to cary some credit; though being indifferent­ly wayed they are very light and prove nothing. The rest that folow, are for the most part (as I ghesse) his owne. For so the povertie and miserablenes of them ma­keth me to thinke. One or other of them vvas at the beginning vsed by Zuinglius and Occolampadius; but are al of one fashion and grace; some Iudaical, some he­retical, some founded vpon manifest lyes, some plaire derogatorie to Christs glorie: al sond and contemptible, vvithout any pith; vvhich therefore I vvil the more brief­ly runne ouer. The first is. The effect of the sacramēt is spiri­tual. [...]. Argumēt. pa. 153. But of a corporal presence no spiritual effect can euer [...]. So this corporal presence must ay tend to a corporal end, which is directly cōtrarie to the end why the sacramēt was instituted. This argument is more meet for a Iew then a Christian.Ansvvere. It is as good against Christs real incarnation, death and passion, as against the sacrament. For if a corporal pre­sence of Christ can vvorke no spiritual effect, then nether did his incarnation any good, nor death, nor passion. The next. If the bread [...]e chaunged in to the body of Christ, th [...] [...]. Argumēt. this sacrament wanteth a signe which is to nurrish vscorporal­ly, as the body of Christ doth spiritually. But the accidents cannot nurrish vscorporally. This argument is false in even [...] Ansvveres many. part and parcel, and flat repugnant to the last. For [...] Christs corporal presence can not worke any spiritual effect, vvhat need vve to have bread to signifie that? And ifBefore, pag. 264. 165. [...]6 [...], &c. Christs body being present can not nurrish spiritually, much lesse can it absent, as by M. B. his divers reasons [Page 359] and similitudes vve haue bene before instructed. Secon­darily, [...] the signe in the sacrament vvhich he and his fe­lowes most vrge, vvhich is to moue the external senses, more properly is found in the external accidents thenSubstance of bread not ne­cessarie to the sacrament. the internal substance, vvhich no man can see, and there­fore can not be moued vvith the sight thereof by his eye to informe his mind of Christ the spiritual bread. VVherefore as to a sacrament is required only, that there be an external signe representing the internal gift, so this is fully don by the external figure alone: as the brasenNum. 21. 9. Ioan. 3. 14. serpent in the old testamēt vvas a sacramēt of Christ, & very fully and sufficiently represented him, albeit in that vvere no true substance and nature of a serpent, but only the external shape. Thirdly I demaund, vvhere findeth3 M. B. in al the Euangelists, in S. Paule, in Christs words, that this sacrament vvas appointed to signifie spiritual nurriture? vvhich vvas in deed appointed to nurrish spi­ritually to life eternal. Again, it is false that the accidents4 in the sacrament do not nurrish▪ and true it is, that even in ordinarie food, meat and drinke doth nurrish by rea­son and meane of the accidents. Furthermore, as the fa­thers5 teach vs, that to the sacrament is required bread for this signification of spiritual nurriture, so the same fathers tel vs, and so doth S. Paule him self, though not so plain­ly,1. Cor. 10. 17. that the sacramental bread signifieth our mystical vni­on and coniunction one vvith an other. Our Lord (saithAugust. in Ioā. tract. 26 S. Austin) commended to vs his body in those things which of many are made one. Of many vvheate cornes is made the bread, of many grapes is made the vvine: vvhich is alsoCypr. lib. 1. epist. 6. the similitude of S. Cyprian, and very largely prosecuted in the English and Scottish communion, vvhere thus the brothers and sisters singe.

And that vve should not yet forget.
VVhat good he to vs wrought
[Page 360]A signe Christ left our eyes to tel
that he our bodies bought:
in bread and vvine here visible &c.

VVhich signification is there artificially and Rhetorical­ly thus dilated,

As once the corne did live and grow,
and vvas cut downe vvith sith;
And thresshed out vvith many stripes,
out from his huske to driue:
[...] [...].
And as the mil vvith violence
did teare it out so smale &c.
And as the ouen vvith fier hote
did close it vp in heate &c.
So vvas the Lord in his ripe age
cut downe by cruel death.

Again.

And as the grapes in pleasant tyme
are pressed very sore: (a pitiful case)
And plucked downe, vvhen they be ripe,
And let to grow no more:
So Christ his blud out pressed was &c.

Thus much for ech part in seueral: now for conclusic [...] vvhat both these parts ioyntly signifie:

And as the cornes by vnitie
in to one loaf is knit;
So is the Lord and his whole Church
Though he in heauen sit.
As many grapes make but one wine,
So should vve be but one
In faith and loue &c.

These significations and more be in the sacramental bread and vvine of the English and Scottish Commu­nion. And yet as I suppose nether the English not the Scottish ministers thinke it necessarie, that vvhen they minister the communion, there be present in the con­gregation, [Page 361] reaping, and thresshing, & grinding, and ba­king, and so forth: nether yet that in their cup being made of vvine or ale, there be many ale cornes or many grapes; or in the bread, many wheat cornes, to signifie the vnitie of the lord with the congregation, as also the vnitie of the bretherne and sisterne one vvith an other in faith and love: but it is counted sufficient, that to the matter of the sacrament these things vvere requisite, before it could be made bread or vvine. If he thus thinke and answere (as he must of necessitie) then he answereth him self, that it suffiseth this sacrament in the Catholike church to be made of bread and vvine, vvhich signifie spiritual nurri­ture, though after consecration the substance of nether remayne, vvhich yet nurrish even then sufficiently, to performe that vvhich his argument requireth.

Finally, this argument is condemned by Iohn Calvin6 him self, and the vvhole consistorie of Geneva. ForM B [...]rg [...] ­mēt ansvve­red by the cō ­sistorie of Ge­neva. vvhereas this man argueth, that vve haue no sacrament, because we want a signe, if the substance of the bread be chaunged, although that notwithstanding vve reteyne al properties, qualities, effects and operations of bread: Cal­vin vvith his consistory (as before is noted) holdeth theBefore▪ pag. [...]9. 60. sacrament to be perfite and absolute, though there be no bread at al, though there vvant both substance and qua­lities of bread; al shape, forme and nature of bread andGeneva com­munions vvithout bread [...] vvine. vvine both internal and external. And vvhereas against that opinion or licentious dispensation, there vvas ob­iected (belike by some minister of M. B. his conceite) this argument vvhich here he opposeth: the Con­sistorie answereth very gravely, This analogie or signi­fication Beza in epist. Theolog. [...]. of bread made of many graynes, and wine of many grapes to declare our mutual coniunction, although it be not to be contemned, yet nether is it so precisely to be vrged, but that it may suffise vs to testifie that coniun­ction and faith by like signes in general, by other meate and drinke. If then the Geneva bretherne may have a very perfit sacrament vvithout any kind of bread and vvine, [...]ther in substance or accident; M. B. his reason procee­deth [Page 362] of smal vvit in denying vs a sacrament, vvho re­teyne the formet & al necessarie properties of bread, su [...]ficiēt fully to signifie: although according to Christs expresse vvord, vve beleeve the substance of bread to be changed in to the substance of a more celestial and [...]. [...]. divine bread vvhich came from heauen.

Thirdly (saith M. B.) if there were such a wonderful 3. Argumēt. pag. 154. thing as they speake of, in this sacrament, there would haue bene plaine mention made of it in the scripture. VVhat play­ner mention can yow require, then This is my body, theSee before, ca. 1. [...] ca. [...]. num. [...]. self same which shal be deliuered for yow? This is my blud of the new testament, the same which shal be shed for the remis­sion of sinnes, for the redemption of the world. Can M. B. vvith al his study devise vvords more plaine, more effec­tual, more significant?

Fourthly, he much troubleth him self to find the ve­ritie4 pag. 155. of this proposition, This bread is my body, vvhether it be true before the words spoken, or after &c. I answere, first let him set downe a truth, and not a falsitie, and after propose his difficultie; and then ether it shal be satisfied, or vve wil acknowlege his deep and vnanswerable sub­tilitie. But for ought appeareth in our testaments, English Latin, or Greeke, Christ never vsed any such speech; Christ never said, This bread is my body, but (asBefore▪ pag. 40. [...]. [...]34. hath bene declared before) Christ so vttered his vvords, as possibly they can not yeld that proposition. Let M. B. marke vvel the words in the Euangelists, and conferte them vvith his grammer rules ether in Greeke or Latin: and if he can make Hoc to agree vvith panis, or Hic vvith vinum, then he may chaunce to trouble vs. Otherwise, except he & his vvil take vpon them to make vs a new Grammar, a new Latin and Greeke language (vvhich they may better do and vvith more reason then make vs a new faith, new sacraments, new Theologie as they have done) he shal not find in al the testament▪ that [...] Christ said, This bread is my body: This wine is my blud.

[Page 363] 2 ¶ Fiftly, Austin saith lib. 3. de doctrina Christiana, cap. 16. To eate Christs flesh and drinke his blud▪ seemeth to commaund a wickednes or mischief. Therefore it is a figuratiue speach, 3 whereby we are commaunded to communicate with Christs suf­ferings, and with gladnes to locke vp in perpetual memorie, that the flesh of our Lord was crucified and wounded for vs. For otherwise (as the same Austin makes mention) it were more Lib. [...]. contra aduersd [...]g [...]. & prop [...]. horrible to eate the flesh of Christ really, then to murther him; to drinke his blud then to shed his blud. S. Austins vvords answere them selues, and so doth S. Austin in other pla­ces: and even here the second place answereth the first, because it notifieth, how far forth this speach is figurati­ve. Only this may be added to the first, that vvhen S. Austin saith, that to eate Christs flesh is to cōmunicate with Christs sufferings and to locke vp in perpetual memorie, that Christs flesh was crucisied and wounded for vs, he meaneth no other thing then S. Paule doth, and the church also,1. Cor. 11. vvhen they vvil al Christians, vvhich ether offer the my­stical sacrifice, or receive it, to do it in remembrance ofMemorie of Christs death si [...]th vvil vvit [...] his r [...]al presence. Christs bitter passion, vvherein his flesh vvas truly woun­ded and crucified for vs, as here it is not. And that S. Austin thus meant, and never meant by locking vp Christs death in perpetual memorie, to shut out this real sacrifice and sacra­ment, vvhich most directly and perfitly continueth that death and bluddy sacrifice in perpetual memorie, let S. Austin him self be iudge in a number af other places, vvhereof some heretofore have bene, other hereafter shal be cited. For this present this one may serue: The Iewes Aug. contra Faus [...] Ma­nich. lib. 20 ca. 1 [...]. (saith he) in their sacrifices of beasts, which they offered af­ter diuers sorts and fashions, as was connenient for so great a matter; practised a fore signification or representation of that sacrifice which Christ offered on the crosse. VVherefore now the Christians also celebrate and keepe the memorie of the same sacrifice past. How? by vvords only or cogitations? or eating bread and drinking vvine, as in the Scottish, andReal sacri­fice of the church. Geneua, & English supper? No: but by a holy oblation and communication or receiving of the same body and blud of Christ; Peracti eiusdem sacrificij memoriam celebrant sacro­sanct [...] [Page 364] oblatione & participatione corporis & sanguinis &c. This S. Austin thought the best vvay to locke vp Christs sacrifice and death in perpetual memorie. And this perpe­tual memorie of that bluddy sacrifice standeth wel, and is best preserved by the churches mystical sacrifice and real presence of Christ therein according to S. Austins teaching, and the Christian faith of S. Austins tyme. Now concerning the horriblenes of eating Christs fleshHovv it is [...]ible to [...]ate Christs flesh. vvhich S. Austin mentioneth in the other place; True it is, the vulgar and vsual vnderstanding of eating Christs flesh & drinking his blud, is horrible. For it is in deed th [...] vvhich the Caph [...] nai [...]es vvere scandalized at: that is to [...]ate it cut out in sundry portiōs, & after sod or rosted, [...]li [...] vel assa▪ et secta mēbratim, as saith S. Cypriā. They vnderstood Cyp [...] ▪ d [...] cana. August. tra­ctat. [...]7. in [...]an. in psal. 9 [...]. & de ver bis Apostols. S [...]rmo. 2. Christs words (saith S. Austin) of his flesh cut in to peeces & ioyntes, sicut in cadavere dilaniatur, aut in macello vendi [...], as in the butcherie a quarter of beef or mutton is cut out from the vvhole sheep or ox, and so sold to be dressed & eaten. & so far forth Christs vvords are mystical & figu­rative, and not to be taken as they lye. For so according to vulgar speech and the proper vse of eating and drin­king, to [...]ate Christs divine flesh and drinke his blud, vvere horrible impietie. But to [...]ate Christs flesh, as the Catholike church hath ever taught and practised it, is no more horrible for true Christians, then for M. B. and his felow ministers to [...]ate their bread and drinke their vvine. And if he had vvith him but a litle consideration, he might remember, that at this present in the Catho­like church over al Christendom, & so likewise for these thowsand yeres at lest, (al vvhich tyme he wil graun [...] [...] suppose that the real presence hath bene beleeved) there have bene in Christian realmes, men and vvomen of as tender stomakes as is him self or his vvise ether, vvho yet had never any horror in eating sacramentally the true body of our saviour, for that (as vvriteth S. Cyril theCy [...]il. mysta­g [...]g. oratio. 4. auncient bi [...]hop of Ierusalem) it is not eaten in his owne sorme: but Christ most mercifully in specie panis dat nobis corpus, in specie vini d [...]t nobis sanguinem: in the forme of [Page 365] bread geveth vs his body, in the forme of wine geveth vs his Real pres [...] blud: and that to this very end, as vvrite the same S. Cyril, S. Ambrose, Theophilact and others, because vve should not account it horrible; because I say it should be no hor­ror to vs, in such di vine, sweete and mystical sort to eate the body of our Lord and god. S. Cyrils words are:Cy [...]. apud S. Them. [...] L [...]. [...]. That we should not abhorre the flesh and blud set on the holy altar; God yelding to our infirmitie, converteth the bread and wine in to the veritie of his owne body and blud, vvhich yet reteyne stil the forme of bread and vvine. Thus it is done by Christs merciful dispensation saith S. Ambrose,Ambros. d [...] sacr [...]m. lib. 4. ca. 4. T [...]eophila. in Ma [...]. 14 & in Matt. 26. ne horror cruoris sit. Christ condescending to our infirmitie (saith Theophilact) turneth the bread and wine, in to his owne body and blud: but yet reteyneth the forme of bread and wine stil. And thus much doth S. Austin him self signifie in the place corruptly cited by M. B. For thus stand S.August. [...]. 2. ca. 9. contra aduersa [...]. legis & prophet. Fid [...]li corde [...] [...]re. Austins vvords. The mediator of God and man Christ Iesus geveth vs his flesh to eate, and his blud to drinke, which we receive with faithful hart and mouth: albeit it may seeme (to prophane men, in vvhich number M. B. putteth him self by this very obiection) a more lothsome or horrible thing to [...]ate mans flesh then to kil a man, and drinke mans blud then to spil it. In vvhich vvords S. Austin no vvayes improveth the real communicating of CHRISTS flesh, but in plaine termes avoweth it, confessing that we receive it both vvith hart and mouth, both spiritually & corporally. And albeit this seeme absurd to grosse fleshly ministers, and brutish Capharnaites, vvho vvhen they heare vs speake of eating Christs flesh, conceive streight vvay that vve eate it as the Anthropophagi and Canibals [...]ate mans flesh: yet because Christ hath a divine, secret, hid, and spiritual vvay to cōmunicate it, other then such earthly gospellers & flesh-wormes can imagin, vvhereby truly and really, yet not bluddily and butcherly Christ imparteth that his flesh: vve confesse frankly saith S.Christ [...] ­ved corpor [...] Austin, that vve receive that flesh, even with our mouth & corporally, albeit to men that vnderstand it not, it may seeme a more lothsom and horrible thing to eate a man [Page 366] then to kil a man. VVhere, vvithal M. B. may remember him sel [...] answered even by S. Austin (whom he so busely allegeth against the Catholike faith) for one false assertiō vvhich he so confidently avouched, vz, that the body of Christ was never promised to be received corporally, or as he expresseth it, vvas never promised to our mouth. ForBefore pag. [...]2. Fideli corde & [...]re. Aug. [...]p [...]st. [...]. [...]. 6. by this very place vvhich him self so much esteemeth, it is plain, that Christians then beleeved, that they received Christs body not only by faith in their hart, but also et­ternally by their mouth. As also in other places he saith that it was ordeined by the holy ghost, that the body of our lord should be received in the mouth of a Christian man before any other meates: Vt corpus dominicū intraret in os Christiani &c. that Christiā mē should receiue with their mouth that blud with which they were redeemed, the same which issued [...]orth of Christs [...]ide: and therefore doubtles Christ so promised, o [...] Aug. contra [...] austum, lib. [...]3. [...]. [...]. & [...]. els they could never have so received, nether would the holy Ghost ever so have ordeyned.

Ansvvere to places of scripture al­leaged for proofe that Christs vvords spoken at his last sup­per must be vnderstood tropi­cally.
CHAP. 20.

The Argument.

1 Five places of scripture cited by M. B. by comparison of which with Christs words vsed at his last supper, he would prove these to be figurative. The difference betwene Christs words, and those other.

2 Those places are examined in particular, especially that of [...]. Paule, The rocke was Christ: and withal is shewed how fals­ly or vnfitly they are compared with Christs words.

[Page 367] 3 If it were graunted, that these 5. were al figurative, yet from them to inferre the like of Christs words, is most absurd and ridiculous.

4 The principal of these places, suggested to Zuinglius by a sprite in the night, is answered effectually by Luther: in whose words is implied also an answere to al the rest.

1 AFter this, M. B. from disputing falleth a litle to rayling, thus: Al this notwithstāding pag. 156▪ they hold on stil & say, the words of the sup­per ought to be tane properly. So that it appea­res that of very malice to the end only they may gainstād the truth, they wil not acknowlege this (hoc est corpus meū) to be a sacramētal speech. VVhat vvorthy reasons yow have brought, for vvhich yow so triumph, let the reader iudge by that vvhich hath bene alleaged. Verily, except peevish assertions of your owne authoritie, bare vvords vvithout any matter, manifest falsities vvithout al face or shew of truth, even against your owne principal doctors and maisters, must stand for Theological arguments and demonstrations; vve have yet heard litle stuff able to vvithdraw a meane Ca­tholike from his faith to Zuinglianisme or Caluinisme. And here to the vntruths afore told ye adde one other, that vve acknowlege not this speach of Christ (hoc est corpus meum) to be a sacramental speech. For so vve ac­knowlege it now, and so did in the church, before yowA sacra­mētal speech. or any of your sectmaisters vvere borne, as by vvhich vvords the sacrament vvas first made & instituted, & by which it is at this present made & conseciated: and there is no Catholike vvriter, scholemā or other▪ but he cōses­sethD. Thom. part. [...]. quest. 60. artic. 7. these vvords to be properly sacramental, as vvhich import the nature of this sacramēt most essentially. If by the vvoid sacramental, yow meane tropical, figurative▪ sig­nificative, as appeareth by that vvhich after ensueth, then as I vvish the reader stil to remember your double dea­ling & iugling, vvho as ashamed of your owne doctrine [Page 368] stil hide and cover your self vvith this ambiguo [...]sBefore▪ pag. pag. 120. M. B. il ar­gument to prove Christs vvords tropi­cal. Pag. 1 [...]6. [...]57. phrase, vvhich in the beginning, and after, yow con­demne as inuented by the foly of man against the wisd [...] of God: so vve vtterly deny that these vvords of Christ are to be taken tropically or figuratively, & require yow once to geve vs a Theological proofe thereof. And th [...] yow vndertake here, and performe it in this sort.

For they are compelled (say yow) wil they nil they, in ot [...] speeches of like sort to acknowledge a figure, as a Genes. 17. 10. Circumcision is called the covenant, that is▪ a figure of the covenant: and c Exod. 12. 11. the lamb is called the passeo [...]er▪ and l Matth. 20. 28. the cup is called his blud: and m Luc. 11. 20. the cup is called the new testament: and n 1. Cor. 10. 4. the rock is called Christ. Al these speeches are sacramental (that is figurative and tropical) & receiues a kind of interpretation▪ yet they malitiously deny it in these words Hoc est corpus meā, which they are compelled to graunt in the rest: especially where S. Paule cals Christ the rock. This argument is to the pur­pose. For if yow can prove these words of Christ to be taken tropically, then yow directly refel that vvhich the Catholikes beleeve, both in general touching the sacra­ment, and in special touching these vvords: vvhich as we beleeve to be sacramental, as hath bene said, so vve vtter­ly deny to be figurative ortropical, and affirme them to be taken literally, as the vvords signifie; and therefore this your argument to the contrarie is to be examined a litle more diligently. And first of al I must tel yow, that vvhere yow say these speeches vvhich here yow recite, are of like sort vvith that of Christ, this is one grosse falsitie to begin vvithal. Then vvhere yow say, we are compelled to acknowledge a figure in them, as one vvay it is true, so in the sense vvhich yow meane, it is false. That al these are not of one sort vvith Christs vvordes, nor any one ofDifference betvvene Christ. vvords and those other. them (as yow take them) it is euident to the eye. For vvhen vve say; circumcision is the covenant: a lamb is the passeover: the cup, that is (as yow meane it) the material c [...]p, vvhich Christ held in his hand, is Christs blud: the same cup is the new testamēt: the rock, that is a hard stone is Christ: [Page 369] in al these propositions, one divers and cleane different nature is attributed to an other, vvhich if vve take literal­ly, as the vvordes lye, includeth a contradiction, and the later distroyeth the former: as much as if a man vvould say, black is vvhite. for in so saying, he saith black is not blacke. For in like maner, the material rocke can not be Christ, because a creature can not be the creator: the cup, of earth, [...]in, silver, or gold, can not be the blud of God or man, for so could it not be a material cup, vvhose na­ture, substance & essence is so cleane different▪ that vvho so saith, this is blud, he denieth it to be gold or silver, and vvho affirmeth it to be siluer, of nece [...]si [...]ie in that affir­mation includeth the contrary negation, that it is not blud. And therefore al such parabolical speaches, vvhere­of the scripture is ful (and M. B. might have found many more as good as these) by the very force of the vvords, and meaning of the first speaker, and consent of al hea­rers, conteyne a figure, and require so to be expounded: a number vvhereof, Zuinglius and Oecolampadius hea­ped together in the beginning of this heresie, to prove that vvhich M. B. entendeth. If Christ had said of ma­terial bread or vvine. This wine is my blud: This bread is my body, then I confesse the speaches of Christ, and thosepa. 40. 1 [...]. 124. alleged by M. B. had bene of like sort. But Christ spake far otherwise, as is manifest by that vvhich hath bene declared before. And the plaine sense of Christs speech cā not be better conceiued, then if vve confer them to his doing at the mariage-feast in Cana of Galilee, if vvhenIoan [...]. he had caused the vvater pots to be filled and presented to the steward he had said, h [...]c est vinum, this is wine.

VVhich example I alleage the rather, for that S. CyrilCyril. Ca [...]t [...], 4. mys [...]ag [...]g. de Eu [...]harist. the auncient bisshop of Ierusalem, applieth it to like purpose: In Can [...] of Galilee (saith he, Christ turned water in to wine. And ha [...] not we thinke him worthy of credite that he [...]u [...]geth wine in to his blud, cum ipse t [...]m asseuer [...]r di­uerit, Real pros [...] when as he so [...]r [...]cisely and peremptorily hath said, that it is his blu [...] ▪ As likewise when he hath pronounced of that bread (being consecrate) This is my body, who can ever doubt [Page 370] of it? So that these speaches be of like sort, This vvate [...] turned and altered, is vvine: This bread consecrated is my body: This vvine consecrated is my blud. Or els of the first, This is wine: of the second, This is my body: of the third, This is my blud, vvhich are Christs owne vvords, though the sense of that [...]i [...]st and this second be al one.

2 ¶ Now if from this general vve shal descend to particulars, and examine every one of these examples a part, vve shal much more discouer the povertie of thisExamination of M. B. exā ­ples in par­ticular. a minister, and note the infinite inequalitie betwene most of these speaches, and that of Christs. That circumcision was a figure of the couenāt, vve interprete so, both for the reason now geuen, and also because the scripture expres­ly so teacheth. But the scripture nether [...]aith, bread orGen. 17. 11. vvine is Christs body and blud, nor yet that bread is the signe of the one, or vvine a signe of the other. That the lamb is called the passeouer, is a text of Zuinglius wicked making, and M. B. his foolish imitating. For in the place quoted, there is no such matter, vvhereof I shal more conueniently speake by and by. Nether find I that in S. Matth. 20. 28. the cup is called Christs blud. Al that I findMat. 20. 27. [...]. [...]. in that place, is this: He that wil be first among yow, shal be your seruant: even as the sonne of man is not come to be ministred vnto, but to minister, and to geve his life a redemp­tion for many. In the same chapiter Christ vttereth his death and suffering by a parabolical phrase of drinking Matth. 20. [...] 2 [...]. his cup (vvhich is the only cup mentioned there) but this is nothing to the purpose. In S. Matthew, cap. 26. v. 2 [...]. (vvhich I thinke M. B. meaneth) as Beza translateth the text, the cup is called Christs blud. But that text is a wic­kedChrists vvords cor­rupted by the Caluinists. text of Bezaes making, and not of S. Matthews putting: and Beza as gilty in conscience, vvarneth the reader before hand, that men vvil cry out vpon his sacrile­gious boldnes for so corrupting the text. VVhich althoughBeza in Matth. ca. [...]. v. [...]. he go about to excuse, but straungely & Protestantlike, by heaping one s [...]crilege vpon an other, yet (to omit that for brevities sake) both Beza playeth the part of a horri­ble corrupter in so translating, and M. B. of ether a bold [Page 371] and vvicked heretike, or (at lest) of an ignorant heretike in folowing Beza, and in telling vs, that S. Matthew cal­leth the cup Christs blud, though in a good sense that is true, in Bezaes sense it is starke false: but how soever it be, it vvas never in one sense or other so vttered by S. Matthew. For S. Matthews vvords, [...], Hic est sanguis meus, This is my blud, in the second place, can no more import the material cup to be called blud, then [...], Hoc est corpus me [...], This is my body in the first place, import, that Christ called the material table his body. That S. Luke calleth the cup the new Te­stament,m is a figure I graunt, but litle to M. B. his help, or iustifying his figure. For in vvhat sense can he make the cup to signifie the new testamēt▪VVhat resemblance or representation is there betwene the one & the other? Therefore questionles by the cup S. Luke meaneth notChrists blud in the [...]. the material cup, but the thing conteyned in the cup. And herein I graunt is a figure; but a figure so vulgar, vsual and common to al tongues and nations, vulgata & trita omnibus linguis consuetudire loquendi, as Beza alsoBeza ibid. confesseth, that it litle differeth from a very proper and literal speech. VVhich thing conteyned in the cup vvhereas S. Luke determineth and restreyneth by vvords mostLuc. [...]. [...] v [...]p. Hic est calix qui pro v [...]bi [...] e [...]n­ditur. pregnant, and effectual, and irre [...]utable, to Christs owne blud, then this is the proposition, vvhich M. B. vvil haue to stand for one of his figures: This cōteyned in the chalice, that is, This blud of Christ is the new testament. And now vvhat figure findeth he here to serue his turne? That the cup is placed for the thing conteyned in the cup? This is nothing to his purpose. Nether hath it any resemblāce vvith the rest of his examples, & his vvords in this place intend it not. That the cup, vz, Christs blud conteyned in the cup, is the new testament, is this his figurative and tro­pical speech? VVil he thus expound it, that the blud of Christ figureth, signifieth▪ or representeth the new testamēt?Christ [...] blud the nevv [...]. This in deed he must say. But in so sayng he speaketh vvickedly, heretically, and damnably: and quit disanul­leth, maketh voyd, and disgraceth the blud of Christ, the [Page 372] blud of the new testament. And the blud of an ox, of a goate, of a calf in the old law, may serve M. B. for his figurative & tropical speech. For so that vvas tropically in deed the new testament, vvhich it signified and figu­red. But the blud of Christ is more truly and properly, & after a more divine sort called the new testament, ether for that it is the special and principal legacie and gift bestowed on vs by Christ in his new testament: or be­cause it is the very founteyne of grace, vvhich is like­wise geuen properly in the new Testament, and vvhereby vve have right to glorie and life eternal, which is the consequent of grace and effect thereof in the new testament. For this and such like cause, is Christs blud (as in the chalice) called the new testament: the confirmatiō of vvhich testament consisted in the death of Christ, & effusion of the same blud on the crosse. As for figuring, and signifying, that is no cause of this appellation. And therefore to say, This is the new testament, that is, This signi­fieth or figureth the new testament, is to make the blud of Christ no better then the blud of a beast: vvhich is a proposition fitter for a beast or a minister (vvho in so speaking litle dissereth from a beast) then for a Christiā man. If against this M. B. vvil stil cavil to find out here a figure; let him take this for a final answere, that this speech of S. Luke most effectual and significant, though not so proper or common, is properly expressed by S. Matthew and S. Marke, This is my blud of the new testa­ment; vvhich is a sufficient commentarie to expound S.Matth. 26. Marc. 14. Luke, and quite excludeth al his tropes and figures: ex­cept he alleage as plaine & sufficient authoritie to make those vvords of Christ (This is my body) tropical, vvherevnto he reserreth al these his examples. The last example of S. Paule calling Christ a rocke, is a figure liken to this former. A figure there is one vvay, but not as M. B. meaneth. That the vvorde rocke is applied to Christ, isHovv the rock vvas Christ. a metaphore and figure: as vvhen he is called a lyon, a lamb▪ a doore, a vine, &c. But vvhere he saith, that vve are specially compelled here to graunt his sacramental, that is, [Page 373] his tropical and significative speech more then in the rest, surely herein he is very specially deceiued. For vvhen S. Paule saith, the rock was Christ, vve are not compelled to expound him thus: the rock signified Christ, but the true sense may be the literal, that the rock vvas Christ. S.1. Cor. 10. 4. Paules vvordes are: They drunke of the spiritual rock, which folowed them: and the rock was Christ. That rocke which folowed the Hebrewes in the desert, vvhich guided, directed and susteined them, can not probably be expounded of a material rocke (although some of the Hebrew Rabbines have such an imagination) but of the spiritual rocke, vvhich spiritual rocke did not signifie Christ, but vvas Christ. And thus S. Chrysostom, S. Ambrose, Theo­doretus and others expound it: and the rocke in S. Paule referred to the vvord spiritual, vvhich goeth next before, iustifieth this plaine and literal interpretation. And so nether this special place, vvhich M. B. maketh such ac­compt of, compelleth vs to his trope and figure.

And yet I must tel him besides for an overplus, thatThe Calui­nists knovv not vvhat i [...] m [...]ant by the rock literally. he is to rash so specially and peremptorily to charge vs vvith this place, as though the case vvere plain & cleere, and vve must needs confesse, that here the rocke signi­fieth Christ spiritually: vvhereas them selves are not yet agreed, vvhat the rock here is literally, nor vvhat it mea­neth or signifieth historically. VVhich literal and histori­cal sense must first be resolved vpon, before he can so spe­cially presse and beare vs downe vvith his spiritual sense and figuring. The common exposition, namely of Zuin­glius, Oecolampadius, Peter Martyr &c. is, that the word rocke here signifieth the material stony rocke: and so Calvin in his Institutions and Commentarie of thisCalv Institu­ [...]. 4. ca. 17. num. [...]1. 2 [...]. Calv. in 1. Corinth. ca. 10 v. 4. Bez: in [...] ­de [...] lecum. place affirmeth. Howbeit in the same place vvithin ten lines after, considering better the Apostles vvorde that this rocke f [...]lowed them thorough the desert (vvhich can not be expounded of a material stone) he goeth an other vvay to vvorke (and so doth Beza after him) and t [...]keth it for a thing euident and notorious; that by the vvord ro [...]ke is vnderstood the course of the water, which never [Page 374] forsooke that people so long as they vvere in the vvilderne [...] ▪ vvhich is a notorius lye, and refuted by the storie in the chapter immediatly folowing. For there again the peo­pleNum. ca. [...]1. v. 5. 16. 17. vvant vvater, and for supplie thereof, haue by Gods ordinance not a rocke, but a wel provided for them. And therefore VVestphalus iustly nameth Calvin a most vain Insulsissimus blatero. Martyr Cō ­ment in 1. Cor. ca. 10. VVestphalus in Apologia &c. pa. 55. pratler, for that in his last booke against him, he vseth this so false an exposition, vvhich also P. Martyr though a Caluinist and a great frind of Calvin, disproueth and condemneth. Insulsissimus blatero (saith VVestphalus) blaterat Paulum vocare petram, non duriciem saxi, sed pro­fluentem inde potum. VVhereof so much the more appea­reth the vanitie of M. B. vvho so specially and hastely re­quireth vs to yeld to his spiritual & tropical sense; when his masters as yet can not agree vpon the ground and foundation: vvhich must be first layd, before they can frame any necessary argument thence to compel or move others.

¶ Now for a litle more manifestation of the truth, & to discover the vveakenes of this mā, let vs resolve back­vvards and vndoe al this, and graunt as much as M. B. requireth, that in these 5. examples there is a figurative speech; and that the verb est, is, must be expounded tropi­cally for significat, doth signifie: Circumcision signifieth M. B. fond argument. the old testament, or is a figure of the old testament: the rocke is a figure of Christ: the cup is a figure of the new testament, and so in the rest. VVhat vvil M. B. conclude hereof? Ergo in Christs vvords vve must vse like figura­tive and tropical exposition? and they do malitiously vvho deny it? Is this his argument? Hath he thus learned to assault his aduersaries? Then let him geve vs leave to make the like argument thus▪ The name of ministers The name of Ministers. in the scripture signifieth ministers of the deuil, or such ministers as put their helping hand to the cruci­fying of Christ. For so the vvord minister signifieth in S. Paule, 2. Corinth. 11. 15. in S. Iohn, ca. 18. v. 12. 18. 22. ca. 19. 6. in S. Mark. 14. 54. 65. and S. Matth. 26. 58. Ergo vvhen M. B. speaketh of the minister, vvho [Page 375] breaking bread and dividing vvine in the Scottish con­gregation; the vvord minister must be taken for a minister of the devil, one vvho ioyneth vvith Pilate, Caiphas, and the adversaries of Christ to crucifie him: & it is of verie Before. pag. 367. malice, & for mere contradictiō, to the end only that they may gainstand the truth, if M. B. & his felow-ministers deny this consequent: especially vvhereas they are compelled to graūt this to be the significatiō of the vvord minister, not in one only place of S. Paule, 2. Cor. 11. (vvhereas vvith one only place of his 5. M. B. can necessarily by his owne iudgement charge vs) but in every one of 5. places & more to quoted here. For nether he nor his are able to deny, but the terme minister hath this only & precise signification in every one of these places. By this argu­ment vvhich is of the same mould and forme vvith his (and much better for the matter, because he can take ex­ceptiō against no one of my examples, as I haue against most of his) let him ghesse vvhat pith is in his owne argument. For albeit I make no doubt, but that he and his felow▪ ministers are in deed the very ministers of Satan, and professed enemies of Christ for their only schisme (to omit their sundry detestable heresies) as S.Aug. epist. 153. [...] 16 [...] Contra epist. Parmenian. lib. 1. ca. 4. &lib. 2. ca. 11. lib. 3. ca▪ 1. 2. &c. Austin in vvhole chapters & treatises sheweth: yet vpon this argument so to cōclude, vvere foolish & ridiculous, because an other by the like argument might conclude them to be honest men: for that in divers other places, the terme minister (though never in such sense as the vvord is vsed in the Scottish and English cōgregations, that is, for an Ecclesiastical office and degree above aNote. Deacon) signifieth an honest ministerie both in the men and in the office.

4 ¶ One place of his, that the lamb is called the passeouer c Exod. 12. 11. I haue hetherto differred, because the lieth much in it, and it deserveth both special examination & special remembrance: and the ground of that obiection cometh not from M. B but from a more profound do­ctor: and therefore I vvil also borow my answere from a doctor his equal. Zuinglius vvriteth of him self, that [Page 376] vvhen he laboured to plant his Zuinglian heresie (that vvhich M. B. defendeth) in Zurich▪ and to that end dispu­ted [...]in [...]l. Tom. [...]. in subsidi [...] de [...] ar [...]st. so. [...]49. as M. B. doth, that est, is, in Christs vvords This is my body, must needs stād for significat, doth signifie, vvhich he vvent about to prove by M. B. his argument, for that in sundry places of scripture, as The sild is the world Matth. ij.Matth. [...]. The seed is the word of God: Tie envious man is the devil &c. the verbe est, is must thus be expounded; and reply vvas made by the common [...]otarie (for the disputation vvas in the Senate [...]wse) that the case vvas nothing like, for [...] Sena [...] [...]tor [...]ns. that in parables, vvordes are not taken properly: but it is otherwise in sacrements: this answere to [...]bled Zuinglius, that (as he vvriteth of him self) t [...]h [...]e much beat his brayne herevpon, yet he knew [...]o [...] Zuinglius in [...]i [...]st. d by a [...]igh [...]-sprite. to lose this I not: Multum capi voluere & cogitare, & ri [...]l simile poteram reperi [...]e saith he. Being thus vexed and pe [...] ­plexed, [...]e vvent to bed. At midnight, as he vvas last a sleep, there came to him a helper, a pion [...]pter (vvhetherMonitor. Albus an [...]er sucrit, nihal m [...]mi­ [...]. he vvere a Saint or a devil, black or white, vvhen he wrote the storie, he remembred not) vvho thus spake to him: quin ign [...]ue res [...]ondes qued est Exod. 12. 11. est enim ph [...]se, id est, transitus de [...]i [...]s: VVhy thow lazie lorrel answer [...]st [...]how not (by this text of M. B.) the lamb is the passe [...]er. Exod. 12. 11. It foloweth in Zuinglius. Protinus [...]perge [...], [...] lecto exili [...], lo [...]m circun [...]sticio &c. Forthwith I a [...] [...]d [...] of my sleep▪ I leapt out of my bed, I looked out the place, I [...]is­puted thereof according to my abilitie before al the multitude, and that sati [...]fied them al. Albeit the vani [...]ie of Zuinglius argum [...]t suggested by this sprite of darknes, drawe [...]mEphes. [...]. 1 [...]. this one place, may easely appeare by that vvhich hath bene said (for if siem the sense of a vvord so vsed in [...] or 6. places vve can not necessarily conclude the like sense in a seuenth place, much lesse can vve conclude so from the sense of a vvord in one only place) yet be­cause this special place suggested by such a night-doctor, vvas so ioyfully accepted by this patriarch of the Sacra­mentarie heresie: and by this place especially, the citie of Zurick (vvhich first of al, long before Geneva, openly re­ceived [Page 377] and professed this heresie) vvas confirmed therein: let vs learne of Martin Luther that reuerend father (as M.Fox Act. & monument. [...]0. 70. Fox termeth him) Zuinglius his coa [...]os [...]le (but of greater learning far, and for labour and vvriting to [...]et forth this gospel triple o [...] quad [...]ple more famous then Zuinglius) how deeply this argument is to be vvaiphed. LutherLuthers ansvvere to M. B. ar­gument. 1 Luther. Tō. 7. D s [...]nsio [...] [...]um [...]. so. 38 [...]. answereth it many vvays. 2. [...] 3. of vvhich I vvil briefly note, that if one serue not for this so doughly an ob [...]e­ction, vvhich M. B. so much accounteth of an other may. First, I may answere (saith Luther) that Zuinglius M. B.) pe [...]erteth the scripture. For M [...]ses saith not, Eate hastely: for it signifieth Phase, the Lords posseouer, but he saith thus, Eate hastely. for it is the Lords posseouer. If Zuinglius (M. B.) reply that this is the meaning: I bid him prove that. For it is not plaine, that Moyses so meaneth. And therefore now he must take a new labour to prove this interpretation of this place in Moyse, no lesse then before he was required to prove his like inter [...]retatiō of the words of the Supper. Children in scholes are taught to answere such Sophistical obiections▪ with Nego c [...] e­quentiam, quia est petitio principij. His second answere is toAn othe [...] ans [...]vere. 2 the same effect. vvich I gave before. But because it cō ­teyneth also a re [...]u [...]ation of M. B. his vvhole argument, and carieth vvith it more grauitie and authoritie, vvhen it cometh from the mouth or pen of that reverend father, [...] at man of God, that fist Evangelis [...], sent from God to illu­minate the whole world, as our English congregation pro­fes [...]eth, I vvil note it also. This it is. Let vs learne (saithIbi. so. [...]6. Luther) to frame the like argumēt. I much doubt I am not able. it is so [...]l of art & cunning. How be it for once I wil geve the venture. And I wil vndertake to prove that Sara or Lia the great mother of many children (mat [...]ia [...]cha) rema [...]ned stil a The pith of M. B. argu­ment. virgin after her child bearing. VVhich I prove thus. Luke wri­teth that Marie brought forth her sonne, and remayned a vir­gin. Then necessary it is, that Sara and Lia did so is. Take an other. I wil prove that Pilate was an Apostle of Christ, and thus I argue for it. Matthew tes [...]ifieth, that Peter was an Apo­stle of Christ. Then doubtles Pilate was an Apostle to. &c. If any [...]il answere me, that I must prove by plaine scripture the vir­ginitie [Page 378] of Sara, and Apostleship of Pilate, as I do the like of Marie and Peter: is not Zuinglius as wel bound to prove th [...] A third Ansvvere 3 Exod. 1 [...]. 11 in the wordes of the Supper, est, is as much as, significat? Final­ly, the sense of the place alleged he geveth thus: VVhen Moyses saith, Eate hastely, for it is Phase, the lords passeouer, Zuinglius (nor M. B.) can never prove that Moyses in that place meaneth the lamb to be the passeouer. For the phrase [...] like to our ordinarie speach, when we say; Eate flesh, for it is sunday: drinke water, for it is friday. Hereof no man can wring out that flesh signifieth sunday, or water friday. And euen so it is here: Eate hastely, for it is the Pascha, the paschal dry wherein God wrought those benefites for our delivery & pas­singThe Calvi­ [...] [...] [...]an ne­ [...]r prov [...] [...] [...] Christs vvords are [...]. out of Egipt. Thus Luther, and a great deale more in that place. In the end of vvhich discourse after he hath constantly assured vs, that the Sacramentaries can never iustifie their tropical exposition of Christs vvords by any [...]ound argument, and that they bring nothing for them selves in that point praeter frigida commenta, & monstros [...] somnia deliran [...]ium, but bald devises and monstruous dreames of doting men, he vvith indignation breaketh out and exclameth against the devil, vvho in the night time vvith so light a toy could seduce Zuinglius and his fo­lowers of Zurick, as he doth at this day M. B. and our Scottish and English Sacramentaries: Increpet te Deus O Luther. [...]b [...] sup [...]. Satan. Quim acerbe nobis illudis! The lord rebuke thee, and put thee to silence O Satan. How bitterly and scornefully doest thow ride vs, vvho vvith such patched and beg­gerly Sophisines can dravv innumerable sowles to damnation?

Of contradictions: and the Zuin­glians impietie in limiting gods omnipotencie.
CHAP. 21.

The Argument.

1 M. B. ignorance in talking of contradictions. He denieth that God can alter the order which he hath established in na­ture, or that he can make one body it be without place, or in two places: whereby he quit destroyeth al scripture old and new and razeth the very principles of Christianitie.

2 Other false examples of contradiction. Of Christs entring among his disciples, the doores being shut. VVhich one fact disproueth al the Sacramentaries false Theologie in binding Christs body to the necessitie of a place.

So doth the fiery fornace of Nabuchodonosor, which M. B. ignorantly alleageth for example of a contradiction.

M. B. shameful and true contradiction to him self about the article of Christs presence: That Christ can, and can not make his body really present in the Sacrament.

5 M. B. again vrgeth, that Christs body is to be iudged of and limited according to rules of Phisike. VVhich ethnical kind of argument and disputation is fully answered by Luther and VVestphalus.

6 Albeit glorification of our bodies maketh them not to l [...] in many places yet Christs body is so.

AFTER this, to shew a litle subtilitie. he falleth in to a dispute vvhich him self vnderstandeth not about contradictiōs: taking the ground from a grosse vn­truth of his owne, thus. Now when they [...] (Papists) are dung out of this [...]ortresse (that [Page 380] Christs vvords are to be taken properly, from vvhence M. B. thinketh he hath dung vs by such sweete and mightie argumēts as now vve have heard) they flie (saithpa. 157. he) to Gods omnipotencie, and say; God may make the body of Christ in heaven and in the bread both at one time. Ergo it is so. This is the first vntruth, and ground of his wickedVntruth. disputation vvhich ensueth, consisting altogether of fals­hod and ignorance. Catholikes make no such scald ar­guments: vvhich prove as vvel, every rakehel heretike to be as good as the best Catholike, every Turke as good as any Christian, black vvhite, durt gold, fish flesh, and vvhat not? For God can make of an heretike a Catho­like, of a Turke a Christian, of durt gold, and so forth. The Catholikes sometimes against the heretiks vvhich deny (as doth M. B.) Gods omnipetencie to extend thus far, prove that God can do it. VVhich is not to make ar­guments, that because he can do it, therefore he doth it but to refute such blasphemous speeches, vvhich detract from God, and deny the first article of their Creed, that God is omnipotent. In answering of this argument, vvhich he fathereth on vs, albeit he shew him self to ignorant, so that in deed he seemeth not to know vvhat a contradiction meaneth; yet he so behaveth him self, as that he may plainly learne it by his owne answere to this supposed argument. For vnto it he geveth 3. answe­res, two of vvhich are directly contradictorie one to the other: the third hangeth in the middest betwene both,Pag. 1 [...]7. and may take part of ether. If (saith he) I denyed their con­sequent (vvhich they never made) they would be wel fasshed to prove it. But the question standes no: here, whether God may do it or not, but whether God wil it, or may wil it. And we say reverently, that his maiesti [...] m [...] not wil it. This is his first answere, vvhich I account as a middle betwene two extremes, not directly denying, nor yet plainly graunting that God can do it but by a thoritie as it vvere of the Scottish [...] vvhich, commaundeth in matters Ec­clesiastical god is in manerly and reverent termes char­ged not to vvil it. For his maiestie may not wil it, saith M. B. [Page 381] But good Sir, that we may vnderstand your further resolution, let vs put the case, as the church ever hath, that God may wil it, for that Christ vvho is true God, did wil it, as not only al Catholikes that ever vvere, but also most Protestants, and those the first founders of this new gospel beleeved. Answere now directly and plainlyGods omni­potencie most vvickedly denied. yea or no, can he performe it? M. B. answereth no: and that so Turkishly & absurdely, as vvithal he overthrow­eth the vvhole body of scripture, from the beginning of Genesis to the end of the Reuclation. For (saith he) many things God may not wil (and then most assuredly he ne­ther may nor can do them) and they are reduced to two sortes. First, he may not wil things contrarie to his nature, as to Pag. 158. be changeable, to decay. Secondly, he may not wil some things by reason of a presupponed condition: as such things, whereof he hath concluded the contrarie before: of which sort this is. For seing God hath concluded, that al humane bodies, and there­fore the body of Christ, should consist of organical parts, and therefore be comprehended and circumscribed within one pro­per place, therefore God may not wil the contrarie now, and consequently can not make it vvithout quantitie, vvith­out place, vvithout circumscription; for this vvere to make it no body. And to wil these things which are plaine cōtradicēt in them selues god may not, no more then it is possi­ble for him to wil a lye. Here is the conclusion: that God can no more make Christs body remaining a body, to be in 2. places, then he can lye, then he can be chaunged, th [...]n he can decay & be corruptible. But to lye, to be chaunged, to decay, are simply and flatly vnpossible for God. Ergo it is sim­ply beyond Gods power and abilitie, to make the body of Christ in the sacrament. This is his conclusion, which if vve let to rest for a vvhile, and examine the ground thereof, a man shal quickly see, that it is the very founda­tion of al Atheisme and Barbarisme. For if God may not, nor can alter the conditions and qualities of his creatures, vvhich conditions he hath framed in them, and so by such prosupponed condition concluded the contrarie before; vvhereas he hath thus concluded the vvater to be [Page 382] liquid or fluent, the fier to be hote and burne, the S [...] to move perpetually and geve light, creatures vvhichThe vvhole body of scrip­ture defaced by M. B. vve eate or vse, in eating or vsing to consume and dimi­nish, vvaters not to flow out of thy and hard rocks and flints, but to have other original, beasts by nature dumb not to speake, and so forth in a number of like, incident every vvhere in the old and new Testament: vvhat foloweth hereof, but that by sentence of the Scottish cō ­fistory and Seignorie, God may not wil, and God can not vvil, nor do these things: and therefore the red sea stoodExod. 14. 22 Iosu [...] 3. 16. not stil and firme as a vval; nor yet the river Iordan, to yeld passage to the children of Israel: the fier in the for­nace of Nabuchodonosor, vvhich so furiously burnt the Chaldeans, could not be to Daniel and his 3. felowesDaniel. 3. 48. 50. 94. (according to the English translations) as a cold wyel blowing, so that one heare of their head vvas not burne the Sunne in the element at Iosuas commaundementIosu [...] 10. 13 [...]u [...]. 23. 45. did not stand stil, nor vvas cleane destitute of light a [...] Christs passion: the oyle of the vvidow of Sarephta vvas [...]. Reg. 17. [...]6. not every day eaten by Elias, the vvidow, and her sonne vvithout diminishing: as nether for 40. yeres together in the vvildernes could the Israelites vveare their apparelNum 20. 21. vvithout vvasting & consuming it: it could not possibly be, that a hard rocke in the vvildernes should yeld suchExod. 17. & 20. abundāce of vvater▪ as satisfied many hundred thousands, that Balaams asse spake &c. For these be such things, where­of Num. 22. [...]. God hath concluded the contrarie before in his general creation, determining and binding them to other cer­tain natural conditions and qualities as he hath the bo­dy of man to be visible, local, and circumscribed in one certain place. And therefore God may no more wil these things which are plain contradicent in them selues (one as much as the other) then it is possible for him to wil a lye: and then the scripture must lye downe right, vvhich tel­leth vs al these lyes (by M. B. his conclusion) for vn­doubted verities. VVhat shal I speake of the new Testa­ment, vvhere this appeareth infinitely more? VVhere every one of Christ & his Apostles miracles, are things [Page 383] done against the general order, condition and qualitie, vvhich God hath limited to his creatures. Let the Chri­stian reader carie away this only, that this Satanical rule, so vile and horrible, that a Turke vvould never have putThe [...], principles of Christiani­tie denyed by M. B. it downe, quit destroyeth the two very foūdations, heads and principal articles of the new Testament, the incar­nation of Christ, and general resurrection, vvhich Ma­homet in his Alcoran confesleth most constantly. For that every man consisting of body and sowle, should to his humane nature have ioyned a particular, a singularThe incarna­tion of Christ. or individual subsistence, vvhich Theologie calleth a per­sone or personalitie, is far more necessarie, more nigh, more intrinsecal, & by gods special ordinance & general creation more required to man, then any thing that this ignorāt Calvinist obiecteth; be it the conditiō of place, or localitie, or circumscriptiō, or any other qualitie mentio­ned hetherto. And yet our christian faith teacheth vs, that Christ assumed the true nature of man, a true sowle and body, vvithout the persō of mā. And if M. B. know ought he knowes it to be Nestorianisme, that is, a denyal of Christs incarnation, & of the redemption vvrought by Christ God and man in one person, to say that vvith the nature of man, he assumed & tooke the person of man.The generall resurrection. Againe, that one & the self same man, vvho died & vvas resolved in to ashes 100. or 1000. yeres since, shal in the end of the vvorld returne & receive his perfect body & the self same in nūber vvhich he had▪ is an other maner difficultie and impossibilitie, if vve go by reason, by phi­losophie, by natural & inseparable propertie, then is to be local or not local, visible or not visible. VVherefore M. B. with his cōministers in denying to gods omnipotē ­cie that vvhich is the lesser, that God can make a body without place & circumscription; questionles in his [...]are by very drift of reason and necessarie consequence must be iudged to deny these 2. vvhich are far higher & more beyond reason: that is to say, he must deny the grounds and principles of al Christianitie; yea of al shew of faith not only Christian, but also Mahometan.

[Page 384] 2 ¶ And vvhereas he go [...]th on in this matter of contra­dictions and vvil needs make argument; for vs, & after by answering them shew his owne [...]kil; he doth nothing but heape vntruth vpon vntruth▪ and [...]e wray his owne shame [...]ul ignorance. They say (saith this vvise man) th [...] Pag. 15 [...]. the lord may wil a contradiction▪ and make both parts to Ignorance. be true at one tyme. This is an vntruth to p [...]lp [...]ble. For of the two parts of a contradictiō of necessi [...]e one must be false: both can not be true. For then there is no cōtra­diction. And yet forsooth vve prove by 3. examples, as this man vvil beare vs in hand, that God may worke a contradiction. The first is God ma [...]e a virgin to beare [...] Pag. 159. sonne. T [...] beare a sonne say they is one par [...] of the contradiction: and to be a virgin▪ is the other part of the contradiction. That vve cal this a contradiction▪ is his dreame. How▪ beit it serveth the turne here as vvel as a contradiction, and God can not do it by his resolution, if God can not do anything against the natural condition and proper­tie vvhich he hath ioyned to his creatures: & it is a more contradiction to natural reason for a virgin to be a mo­ther, then: or a body to be vvithout a place. Their other Pag. 160. example is, Christs entring the doores being closed and shut, Of Christ [...] entrance the doores being shut. But (saith he) what appearance of contradiction hath it? I graunt it hath none: but sufficient argument it contey­neth to disprove al that yow have said hether to for bin­ding Christ necessarily to a certain place, vvithout which in your Theologie, his body is no body. And vvhereas yow demaunde, vvhether we can prove that Christ entered thorough the doores, vve tel yo [...], that vve can prove it, andIbid. that his body at that tyme could not be local in a cer­tain place, & vvas a true perfect body notwithstanding: and that therefore al your long phisical, or rather ph [...]hi­sical talke about the necessitie of a place, is vvicked, false and heretical. For albeit your grave Theologes being much vexed vvith this place, inue [...]t a number of pretie quiddities to [...]lude it, some, that Christ knocked first atC [...]lv. in Ioan. [...]. [...]0. v. 19. the doore as Peter did, and then one opening the doore to him he entred, as al men commonly do, others that vvithout [Page 385] knocking he opened the doore of him self by his divine Idem Institu­tio. lib. 4. ca. 17. num. 29. et in Harmo­nia. Luc. [...]4. v. 36. Martyr. in dialog. de loco corporis Chri­sti sol. 94. 95 [...] in narrations do ecclesia Belgi­ca dispersa. pa 185. 186. † Horne of [...]. power; others, that he came in by the window, or chimney tunnel, or top of the howse; others, that the vvords of the Evangelists signifie no miracle or miraculous entrance in Christ al al, but only the Apostles feare, that they for their owne safegard had bolted fast the dores; others, that the vvords note only the tyme of the day, vvhich vvas towards night, at vvhat time men vse commonly to shut their doores (vvhich exposition once my self heard geuē by a † great Superintendent in England) these and many mo such prety conceites, although your Sacramentarie com­paniōs to auoyd this place have invented; yet that Christ entred thorough the doores shut, vve prove both by the plaine vvordes of the Evangelists in 2. several places, by the circumstance of the storie, & by consent of al Anti­quitie. The Evangelists vvords are plaine, that he entred Ioan. [...]0. [...]9. [...]6. [...] and stoode among them the doores being shut: vvhich so asto­nished them, that they thought him rather a spirit then a man, rather a ghost then a body, because he entred not as a man, as a body, but as a spirite. And in that opinion of his miraculous entrance, Christ confirmeth themLuc. 24. [...]7. [...]8. vvhen he telleth them, not that he entred by the win­dow, or by opening the doore &c. but that howsoever they like men by their humane reason supposed him to be a spirite, for that perchaunce they might have some of these phisical and philosophical cogitations, that a body must needs have a place: and the doore being fast shut, Christs body could not come thorough it, and they both (the doore and Christs body) could not be in oneLuc. [...]4. 19. place, and so forth; yet (saith Christ) Let not such cogita­tions trouble yow. See my handes & feete, my flesh and bones, and know thereby, that not a spirite, but a true real organi­cal body it is, vvhich thus hath entred and here standeth, in the middest of yow. And this is the faith of the pri­mitive church, and interpretation of this place geven by al Antiquitie. S. Iustin the martyr proposing this questiō Iustin. questio 117. [...]d Christi [...]. of Christs entrance, answereth it thus. As he walked vpon the sea, not by changing his body in to a spirite, but by his [Page 386] divine power▪ so by the same divine power he rose one of the grave the grave remaining covered with a great stone and so he entred to his disciples the gates being shut. He addeth. Christ entred thus to his disciples, not by chaunging his body in to a spirit, but with his true organical body. And this he did by his divine power, which worketh al, and is above nature. S. Cyril writeth, that when the doores were shut, he entred Cyril in Ioan. lib. [...]. ca. 53 Ibid. ca. [...]9. † Mi [...]a [...]ulosu [...] per ianuas [...]au [...]as in­gressus. Aug. Ser. de Tempore [...]56. 15 [...]. 260. in [...]oā ▪ [...]ract. 121. De Agone Christia. cap [...]1. in epist [...]. ad Volus. & de cru [...]. Dei. lib. 22. ca. [...]. H [...]artus lib. [...]. de Trini­ [...]. suddenly, overruling the nature of things by his omnipotency. And to stop al curious questions how this might be done, he vvilleth his reader to consider, that thus it is writ­ten by the Euangelist: and that not of a simple man, as we are, but of the omnipotent sonne of God, who is not subiect to the nature of things. In the same booke he calleth it amira­culous entrance thorough the doores shut: and so doth S. Austin sundry tymes. S. Hilarie expounding this, as it vvere of purpose before hand refuteth M. B. and his felow▪ Sacramentaries. Al things (saith he) are whole and fast bolted: and yet Christ to whom al things are open, stande [...] in the middest. The doore, the stones, and wood leese nothing of their nature, nether doth the body of Christ chaunge from it self: and how then is he in the middest? Our sense and speech yeldeth, and the truth of this fact is aboue the reason of m [...]n: and so forth, very excellently disputing directly against the Sacramentaries of our tyme no lesse then the Arrians of that age. The self same exposition vvith Iustin the mar­tyr▪ S. Cyril, S. Austin, and S. Hilarie, vz. that Christ vvith his true▪ natural, organical body passed thorough the doores▪ as being not bound to the necessitie of a place, shal the reader find in S. Chrysostom and Thophilacte vvri­tingChrysost. in Ioan. hom [...]l. [...]5. Theophil. in Ioan. ca. 20. vpon this text: likewise in S. Ambrose in Lucam cap­vltimo: in Amphilochius apud Theodoretum dialog. 2. Epiphan▪ heres. 64. Gregor. Nazianzen. in Christo patiente. S. Hierom. ad Pamm [...]chium de erroribus Ioannis Hierosolymit ini, & contra Iovini [...]nū ca. 21. in S. Leo epist. 10. ad Fl [...]rianū, cap. 5. in S. Gregorie homil. 26. in Euangelia: in Hildefonsus Sermo▪ de partur. B. Marie. And albeit the fathers had great occasion otherwise to have shifted this place vvith som of these mens evasions, if they had bene of their irreligion, be­cause [Page 387] herevpon the Marcionites, Valentinians, and such other Protestants or heretikes argued that Christs body vvas fantastical, and no true real organical body: yet be­cause the Catholike & vniuersal faith vvas then as now, that Christ entred thorough the doores shut, they confes­sing that truth, defended vvithal, that notwithstanding such supernatural and miraculous entrance, Christs body became not a spirite, but stil remained a true body, though not bound to phisical limites and circumscrip­tions of place as other bodies are. Thus speake and vvrite they to the confusion of Calvin & his adherents, vvho vvith those old damnable heretikes Marcion and Valentinus, say that the Catholikes affirming (vvith theCalv. in [...] ca. [...]0. v. [...]. Euangelists and al the auncient fathers and primitive church) Christ to have entred thorough the doores shut, there by make his body like to a spirite, infinit, &c. vvhereof as the one is true & most sure, that Christ thus entring was not locally bounded & circumscribed: so the other is a maynelye. For vve hold the body of Christ to be not a spirite, but a true body this notwithstanding, as hath bene said.

3 ¶ M. B. his last example vvhich vve (as he saith) alleage to prove that God can vvorke a contradiction, is Na­buchodonosort Pag. 1 [...]0. ovē: vvhereto he answereth: If they cā prove Pag. 16 [...]. the fier was both hote and cold, then they say some thing to the purpose. In deed much to the purpose it is to prove your grosse and shameful ignorāce double and treble: but toIgnorance▪ prove a contradiction it is not much to the purpose, as sorth with shal be declared. Your ignorance it notably discovereth: first, because yow see not that vvhich is plainly set dovne in the storie, vz. that at one time this fier Daniel. 3. [...]. [...]. 50. 94. was ho [...]e, and cold. For the 3. children felt it as a cold blowing vvynd: the Chaldeans found it exceeding hote & burning, Nabugo. [...] [...]ornace. saith the text. Secondarily, because yow consider not that this exāple is altogether like to that which yow obiect of Christs body circūscribed, & not circūscribed. For as this [...]s an accidēt to the body, so was that to the fier: & as vvel may one body be compassed vvith a place, and not com­passed, as the self same fier may be hote and cold, that is [Page 388] hote and not hote. Thirdly, because yow forget your owne former resolution that God can not do any thing, vvhereof he hath by a presupponed condition concluded the Before pag. [...]. contrarie before in the first origin and creation: and god hath no more concluded, that al organical bodyes shal be bound to a certain place, then that al fier shal be ho [...]. And therefore this is a very sufficient example to dis­prove al your not natural philosophie, but natural soke, and heretical incredulitie vttered against Gods omnipo­tency, that God can not make his body to remayne a body, and yet be vvithout circumscriptiō of place, whichM. D. heresi [...] overthrovv­eth al Christi­anitie. is evidētly refuted by this miracle. VVhich blasphemous and damnable assertion taketh cleane away Christs in­carnation; is directly opposite to Christs pure nativitie of his mother, she remayning stil a virgin: is directly oppo­site to Christs resurrection, and his entrance to his dis­ciples. VVhich 3. miraculous acts, and 2. of them chief principles, and greatest keyes of Christianitie, require that vve beleeve the cleane contrarie; and that God no [...] only can, but also de facto hath brought Christ, body both out of his mothers vvomb, then in that very mo­ment a virgin, and also out of the sepulchre, being then a most true, most perfite, most absolute and organical body, vvhen yet it vvas not phisically circumscribed with the limites and bounds of a place.

4 ¶ Now vvhereas after al this long idle and heretical talke vttered by this man, it appeareth he is ignorar [...] vvhat a true contradiction is, vvhich the Protestant vvriters (lying after their maner) say vve maynteyne be teaching that Christs body is at one tyme in heaven and in every altar vvhere the priest offereth the sacrifice: vvhich (say they) because it implieth a contradiction is the nature of a body, God him self can not do: he mayVVhat is a contradiction. vnderstand, that a right contradiction such as here is spo­ken of, requireth the negation of the self same thing [...] one and the same precise respect, as to say that one m [...] is learned and vnlearned, false and not false but true, ric [...] and not rich but poore, in one particular respect, relatiō [Page 389] and consideration. For otherwise▪ a man may say of M. B. that he is learned and vnlearned, true and false, rich and poore, vvithout any contradiction or gainsaying of him self, for that both parts shal stil be true. For he is learned in respect of common ministers, vnlearned in respect of Iohn Calvin, Theodore Beza and such other Rabbines: false, because he vttereth many vntruths and corrupteth many places of the scripture and fathers; true, because he speaketh many truths and lyeth nothing so oft, nor corrupteth scriptures and fathers so notorious­ly as our M. Iew. of Salisbury in preaching and vvritingIevvel. vsed to do: rich, if he be compared vvith many inferior beggerly ministers; yet poore if he be compared vvith some Superintendents of England. Thus the fier in Na­buchodonosors oven though it vvere at the same time, and moment of tyme, hote and cold, yet that is no contradi­ction, because it vvas not so, in one and the same respect or relation, but hote and burning to the Chaldeans, cold and myld to the Hebrewes. And therefore to draw thisPag. 160. 161. to some conclusion, albeit Christs body be at one tyme vi­sible and not visible, local and not local, compast and not com­past, as yow say, as the fier vvas hote and not hote, cold and not cold at the self same tyme and place; yet except it be so in one and the self same respect and relation or consi­deration, it is a miracle of God, it is no contradiction. And though they be applied and referred to one and the self same singular body, yet do they nothing impaire, hinder, or destroy the nature or substance, because they are accidental conditions vvhich come after the nature, and vvithout vvhich the nature is perfect, ful, and ab­solute.

And now to exemplifie this vvhich I say of a con­tradictionA faire ex­ample of con­tradiction i [...] M. B. by a plain example, vvhich M. B perhaps vvil better conceive of and cary it away; I geve him the con­clusiō & summe of this his long discourse; vvhich is this and in these vvords: So my second [...]round holds fast God may Pag. 16 [...]. not wil that thing which implies a contradiction. But he real presence of Christs body in the sacrament implies a contradi­ction, [Page 390] making the body of Christ visible and invisible, local & not local at one tyme. Therefore God may not wil such a thing, & it is vnpossible to be true. Let this then stād for one partGod can not make of bread his body. of my example: that god can not wil, nor make Christs bo­dy really present in the sacramēt: it is a flat contradictiō, it is vnpossible to be true, and (as before he hath told vs) God can no more wil this, nor do this, then he can lye, be chan­ged, decay, and become corruptible. Next, to come to the other part of my example and contradiction; M. B. for­getting him self, that he had fathered this false argumētPag. 157. on vs before, here repeateth it as new in these vvords: Last of al, they are not yet content; but say, Christ can make the Pag. 170. bread his body: and therefore his body is really present. VV [...] be it graunted that thus vve say now last of al, vvhich yow made vs say a good vvhile sithence, and so geve aBefore, pag. [...]80. great signe that yow have a very vveake memory, vvho much need a better (for mendacem oportet esse memore [...], suppose v. e last of al say thus: vvhat is your answere? Is it as before, vvhen very reverently yow told his maiestie Before, pag. [...]80. that he could not wil it, and could not make it present, no more then he could wil and make a lye? No, but of a cleane contrarie guise, in these vvords. That Christ can make the Pag. 170. God can make of bread his body. bread his body, we graunt. For Christ being God, can do what so ever he wil. Only let them shew, that Christ of bread [...] make his real flesh, and then this controversie is brought is an end. And is it so? Is the controversie brought now to this end? Surely then have yow spent much tyme, paper and vvynd in vvast. For hetherto al your speech and prea­ching hath bene to proove, that God could not vvil, ne­ther could he do it. And how chaūceth it that so suddē ­ly yow geve over your inuincible argument, vvhich evē now yovv held so fast, & so much extolled, saing: So this Pag. 160. 161. second ground holds fast. The real presence implies a contradi­ction, and there fore it is vnpossible for God to worke it. But to omit this, here yow may learne, and so may the reader, a right contradiction, and thereby measure other: God A sensible contradiction. can no more make Christs body present in the sacrament, then he can lye, then he can be chaunged: it is vnpossible; it implies [Page 391] a contradiction. Again, for the other side: VVe graunt Christ can make of bread his body: & so he can make his body really present: and this is not vnpossible: and then assuredly it implies no contradiction. Here is a right & perfit contra­diction. For it is yea and nay, denying and affirming of one and the self same thing, in one and the self same respect: vvhich contradiction vvhen he findeth in vs, in the Catholike vvriters touching this sacrament, then let him hardly cry out, that they persist in their opinion of very malice, for mere cōtradiction, to the end only they may Pag. 116. gainstand the truth found out of late by these Apostataes, vvhereof no one agreeth vvith an other, and scarce any one vvith him self. But in the meane time it is far more apparant, that these vvords touch M. B. and his com­panions, vvho against the faith of al Christendom, against the first article of their Creed, against al divine &The perverst­ [...] of Calvi­niste. humane learning, malitiously gainstand the truth, deny that to Gods omnipotency, being enforced so to do by the very drift of their vvicked, spritish, and Satanical do­ctrine; vvhich them selves again graunt to Gods omni­potencie, being driven so to cōfesse (as may be thought) by the very instinct, vvorke and operation of nature and natural reason: vvhich in that it acknowlegeth a God, acknowlegeth him to be omnipotent, even in that vvhich these mens brutish and sensles, Theologie (if so I may cal it) taketh avvay and vvithdraweth from him. As for that he saith, the question is not here, whether Christ can make his body present, but whether he wil: & if vve can shew that he wil so, then this cōtroversie is brought to an end▪ Real presence. for probation hereof I vvil say no more then I have al­ready.Cap. 1. num. 1. 2. 3. For if Christs most evident and pregnant vvords set downe in the Euangelists and S. Paule, This is my body, the same which shal be offered and delivered for [...]. pag. 17. 18. 19. 20. 21. 22. [...]8 yow: This is my blud which shal be shed for remission of your sinnes: if the sense and meaning of these vvords testified by the practise of al Christian people that ever lived since Christs time in al places of the vvorld, in Eu­rope,255 256. 257 336. 337. 365. 366. Asie, and Africa: if the vniforme consent of al Fa­thers [Page 392] and general Councels from Christs tyme vnto our age: if in this miserable haruest of heretical corrup­tion, the authoritie of the most learned, the most earnest and principal Gospellers, vvho vpon the invincible clear­nesBefore pa. [...]. [...]44. See the next devision▪ num [...]. and force of Christs vvords vvere in a maner against their vvils compelled to mainteyne the real presence of Christ in the sacrament, may serue to prove vvhat Christs meaning vvas; then have vve shewed, and if vve be re­quired, vvil more amplie shew that this vvas Christs wil. And if this serve not, then I know not vvhat may serve. And I vvil not labour to fynd any demonstration more cleare, vntil I may learne vvhat clearer demonstra­tion M. B. desireth. And yet I thinke more cleare th [...] this him self can not devise.

5 ¶ And how so ever he promise faire, and say that if vve can proove, that such vvas Christs wil, he then is con­tent to yeld, & this controversie is at end; yet his discourse and preaching here sheweth the cleane contrarie. Fo [...] again he falleth in to his commō place, that Christs body must needs be bound to the rules of phisicke and nature. A man may iustly suppose, that he is scarce vvel aduised: he so commonly gainsayeth him self, and runneth vp & downe, backward and forward, and forgetteth in one leafe, vvhat he vvrote in the next before. Two points yet remayne in this Sermon, vvhich I vvil shortly dispatch, because I have bene somwhat long in the former, and these 2. depend altogether, or very much of that vvhichPag. 1 [...]. hath bene now said. VVhen (saith M. B.) they are dung [...] of this (that Christ by his omnipotencie can make his body present, from vvhence he hath dunged vs out by graunting and confessing it him self) they make their la [...] See before pa. [...]. Th [...]c [...]l [...] [...] not al­vvays in Theologie. Pag. [...]. refuge (and yet vve vvere at our last refuge before, vvhere our last refuge vvas Christs omnipotencie) to say that Christs body is exemed from phisical rules. His answere to this is much like the former, that is, yea and nay, graun­ting and denying. For first he graunteth that Theologie is not subiect to physicke: and yet Christs body the principal part of Theologie is subiect to phisicke. For by & by h [...] [Page 393] inferreth, that if ye exeme Christs body from the law of phi­sicke, [...]. [...] [...]. which is the law of nature, ye shal exeme it from the law of God and if we deny the one, the law of nature in Christs actions, vve must also deny the other, that is the law of God. This he vrgeth; this he maketh his conclusion and resolution, that if vve exeme Christ from the rules of phi­sick, we peruert both true Theologie and physick, both Gods law and the law of nature: vvhich how true it is, I re­ferre the reader to that vvhich hath bene said already of Christs divine person, incarnation, nativitie, resurrection, entrance to his disciples ianuis clausis, and the general re­surrection: in al vvhich, vve find the lavv and ordinance of God to be strong and inviolable, although the law of nature and phisick have no place. The other point he vttereth thus. But to make an end with yow, we shal answere Pag. 1 [...]. to your last subterfuge. So yet here is an other last subterfuge. And vvhat is this? That Christs body is glorified: & that this glorification geveth it supernatural preeminence &c. VVel, suppose that this be our last refuge or subterfuge, to rest vpon the glorification of Christs body: How do yow drive vs from this subterfuge? By ministring stil your phisicke. For (say yow) the very glorified bodies ofPag. 165. men are subiect to phisick. And therefore it cleerly folowes, that in respect the glory of Christs body hath wrought no chaunge in his nature and substance, and consequently in his natural dimensions, nor yet in any other essential propertie, therefore the glorification of Christs body exemes it not from the rules of Phisick. It should seeme, that this man ether hath great need of physicke, his vvits and arguments are [...]o vveake: or els he is a great friend of physick, vvho so tediously beateth vpon the rules of phisicke▪ in the su­preme points of Theologie, vvhere physicke had no more to do, thē hath surge [...]ie, law, or Geometrie. This ar­gument is of like qualitie vvith the last, & therefore may passe vvith like answere▪ and so it shal. Only I vvil ioyneThe Protes­tants iudgm [...] of M. B. phi­sical argumēt. vnto it the authoritie of a Protestant or two, vvhereby the reader shal vnderstand, that these are no new argu­ments, but old and rotten, and long sithence so answe­red: [Page 394] as it is needles paynes to shape them new answeres▪ Brentius for this kind of disputing, accounteth the Zuin­gliansBrentius. Before▪ pa. [...] litle better then Ethniks and Pagans. Luther for the same cause, at large, partly in [...]est, partly in earnest so revileth & refuteth Zuinglius and Occolampadius, as is vvonderful. In [...]ine he thus concludeth. If these be the Luth. Tom. 7. D [...]sio ver­ [...]rum Can [...]. [...]. 3 [...]. 39 [...] 39 [...]. [...]2. &c. [...] ibid. [...]7. grounds and reasons of these men to confirme vs in the tr [...] ▪ and quiet our consciences, truly then are we in pi [...]i [...]ul case. If some body bad shewed me such writings and arguments with­out the name of the author, I should have thought, that s [...] stage player, or Turkish loy [...]rer had made them in [...]est and i [...] derision of Christians. Surely I see not how these men [...] have pretence or excuse before God, as many other bere [...] have had. For it seemeth that of set malice and stubbor [...] they play and mocke with Gods word. And I thinke that such bald toyes can not move any man, if he be in his right wi [...] be Turk or [...]ew▪ much lesse a Christian. Thus Luther of these M. B. his phisical arguments in general. These two last [...]v. in Ad­ [...]. [...]t. in special vvhen Calvin obiected to VVestphalus, [...]e more directly and severally made answere thus. To the first taken from philosophie and phisicke, vvherein Cal­vin varied and stammered even as M. B. doth, sometimes denying that he vvould bynd Christ to philosophical or phisical rules: and yet by and by taking his argument thence, to shut Christ out of the sacrament, he answereth [...]. in Apolog cōtra C [...]l [...]a [...]. Pag. 194. in these vvords▪ Th [...] Geometrical argument borowed from E [...]clide, that Christs body [...] circumscribed, and therefore [...] be at once but in one place, and so not in the Eucharist, is the very piller and foundation of the sacramentary learning. Th [...] sus [...]yneth: he whole weight of their Syllogismes▪ whereby they corrupt a number of places of scripture. Most ap [...]ly of the sacra­mentaries [...] [...]o [...] [...] [...]. is verified that famous saying, Take from heret [...]kes that whi [...]h they [...]orow from the philosophers, and they can not defend them [...]elves▪ Take from the Zuinglians their philoso­phical reas [...]ns▪ quantulum remanebi [...] de magnis volumin [...]b [...] omnium Sacramentariorum? How smale a portion [...] remay [...]e of the huge volumes of al the Sacramentaries? VVhich is to say in few vvords: that this argument is [Page 395] Ethnical not Christian, it holdeth in Geometrie not in Theologie, and therefore may bind the scholers of Eu­clide, but not the disciples of Christ and his Apostles.Ibi. pa. 19 [...]. 192. Here is one answere: an other is this. VVhereas Calvin and his Sectaries so much brag of humane reason and phi­sical arguments taken from the phisical proprieties of humane bodies and preferre such reasoning before faith▪ and shufle phi­losophie Faith to be vrged aboue reason. with Theologie: and to establish their absence of Christs body from the sacrament, rather leane to the persuasible rea­sons of philosophie, then to arguments deduced from holy scrip­ture, let vs (saith this Protestant) on the contrarie side magnifie faith and attribute least of al to such phisical spe­culations. For the simplicitie of faith it is, which Christ commendeth vvhen he saith, To yow it is geven to know the Mat. 13. 11. Mat. 11. 25 mysteries of Gods kingdom. Thow O father hast hid these things from the wise, and revealed them to the litle ones. Thus Basil. Hexan [...] hom. 1. et 1 [...] S. Paule preacheth. Thus S. Basile preferreth faith before al the demonstrations of philosophers. And why are matters of Chri­stian profession called mysteries and matters of faith, but be­cause faith, and only faith comprehendeth them, which are far beyond and without the reach and capacitie of reason? Here is an other answere, grounded vpon right Christianitie and Theologie, and therefore one line of it able to over­peise and beare downe a thowsand of M. B. and IohnIbi. pa. 192. 193. Philosophica argumenta. Diabolica so­phismata. The Caluini­an faith fra­med by phy­sicke. Calvins phisical folies. And by the vvay, vvhereas Calvin faltring in his speech like one vncertaine vvhereon to rest, said he did notaso much vrge his philosophical argu­ments, as he didc places of scripture: vve must expect Christ from heaven to come in iudgement: he is ascen­ded: he sitteth at his fathers right hand: To the one VVest­phalusa answereth, that he might do vvel to geve them over altogether, and to acknowlege them as they are, to be not philosophical argumēts, but diabolical sophismes. And if he would so do, and not examine this matter of faith by rea­son, he should find Christs word, This is my body, to have more weight and strength in it, then any demonstration, ether phi­sical,c philosophical, or Geometrical. To the other: thatIbid. pa. 195 196.albeit these propositions be in deed scripture, and there [Page 396] are found, yet the consequent and conclusion is not dr [...] from S Paule or any scripture; but from the rules of ph [...]d [...] and philosophie, which telleth them that Christ can not [...] i [...] heaven and earth at one tyme. And therefore if Caluin and the Caluinists would have their argument graunted; they c [...]g [...] [...] bring scripture to prove that Christ can not be at one tyme i [...] heauen and with his church in earth. VVhich if he co [...] Mat. 2 [...]. 20. Mat. [...]6. [...]6. not, he would never so have promised. So long as they bring sorth no such scripture, to prove this sequele or conse­quent: their impertinent allegation of peeces of the holy scripture proving the antecedent, nothing excuseth them, but that they ground their faith altogether vpon Aristotles philosophie and Galenes phisicke, saith thisIb [...]. pa. 195. Protestant. The Arians, the Donatists, the Pelagians ci [...]l many sentences of scripture: yet can any man deny but they drew their arguments from the dregs of philosophie? The Ana­baptists in like [...]o [...]t against Christs incarnation of his mo­ther a virgin [...]uddle vp many places of scripture: yet shal [...] graunt that they fetch their doting opinion from the oracles of holy scripture and not from the ayde of prophane philosophi [...] And thus much for M. B his phisicke or philosophie.

6 ¶ The other argument taken from the qualities of a glorified body, 1. Cor. 15. 42. M. B. prosecuteth in manypa. 163. 164. 165. 166. 167. Calv. Instit. lib. 4. ca. 17. num. 29 [...]t in Ad [...]nitio. vltima. pages: That to be in many places at once, is not by S. Paule as­signed as any qualitie of a glorified body, and therefore [...]t may not chalenge it to Christi, albeit glorified. This argumēt Calvin in many places vrgeth, and much better: espe­cially for that he concludeth by conference of S. Paule in an other place, that Christs body can not have such prerogative more then the glorified bodies of otherObiection. Philip [...]. [...]. Saints, for that (as the Apostle vvriteth) Christ shal make our bodies like to his owne: and therfore if ours can not be in many places, nether can Christs. To this obiectionAnsvvere. although many answeres may be made, and al true; as that God if it so plealed him, might make any glorified body in many places at once; That Catholikes put not the glorification of Christs body to be the only cause, vvhy Christs body is in the sacrament (for so the blessed [Page 397] virgin his mothers body should be there also, vvhich we beleeve to be in heaven most glorious & glorified: & Christ before he vvas glorified, gave the disciples his true body yet not immortal nor glorified, though he gave it after an immortal and impassible maner:) only Catho­liks shew by the supernatural excellences of a glorified body that Christs body is not subiect to the base rules of this corruptible life, of humane reason, and phisical prescription &c. yet for brevities sake, I vvil content myselfVVestphalus vbi supra pag. 197. vvith that one plain answere vvhich is made to Cal­vin obiecting the same argument, vvhich is this. This ar­gument taken from the qualities of a glorified body in Christ and vs, proveth nothing lesse then that Christs body can not be geuen in many places. Only it proveth that our bodies shal be Difference betvvene the glorified body of Christ and other Saints. conformed or made like to the body of Christ in glorie, but not in equal glorie. That likenes or conformitie is not the cause, why our bodies must after the resurrection be in divers places, because Christs body is dispensed in diuers places at the mini­stration of the holy Supper. Christ hath prima [...]ie in al things: Coloss. 1. 1 [...]. Heb. 1. 9. Ioan. 6. he hath more excellent glorie beyond his felowes. His flesh hath this glorie which we want, that it is meate geving life (eternal). Likewise this prerogative of glorie agreeth to his flesh that whereas it is geven for foode of life to the members of his church which are dispersed over the whole world he is present in many places, which glorie our flesh lacketh. Christs body sitteth advaunced and exalted at Gods right hand. The conformitie of our bodies with Christ reacheth not so far, that our bodies also shou'd obteyne such place at the right hand of God. VVherefore the true answere to his argument is, that we shal be like to Christ in conformitie of [...]l [...]r [...], but not in equa­litie. VVhich answere a meane Christian might learne of him self, vvere he endued vvith a litle faith; vvhich tea­cheth that the body of Christ is the body of God and man a body assumpted in to vnitie of person vvith God: vvhich albeit it take nothing from the nature of a true body, yet putteth it an infinite difference betwene the excellencie of such a body, and the body of any other creature, be it never so much glorified.

A brief confutation of the last tvvo Sermons concerning pre­paration to receive the sacra­ment.
CHAP. 22.

The Argument.

1 M. B. straunge, vncoherent, and contradictorie doctrine (espe­cially concerning faith and workes) in his last two sermons: which is manifested by a number of particular examples. Of Christ despayring. Faith is not geven only to the elect. Once had it may be lost. Scripture abused to prove con­trarie assertions.

2 His more general contradictorie preaching concerning prepa­ration for receiving the sacrament. There is no compari­son betwene the sacrament and the vvord in this respect of preparation for receiuing ether. Vnder pretence of prepa­ring his auditors to worthy receiving by holy life, he fra­meth them to most vnworthy receiuing: and with manifest and direct opposition to the Apostle S. Paule, setteth them headlong to all filthines, iniquitie, and securitie in finne, geuing t [...]m assurance and warrant before hand, that they shal never be damned, but be saued i [...]allibly, whatsoeuer their life be.

1 ANd thus much concerning the veritie and substance of the sacrament, vvhich is the principal subiect of the first [...]. sermons. There remayne yet the later 2. apperteyning to preparation requisite in those vvho are to receive the sacra­ment: on vvhich I vvil make no long stay, as for other [Page 399] reasons, so partly because the argument is different, and for some part such as a Christian man may vvel approve. Only thus much I thinke good to vvarne the reader of, that vvhether it be the vveaknes of the man, as perhaps, or course and sway of his doctrine, vvhich is probable [...]nough, he here as in other parts of these sermōs, pulleth downe with one hād, as fast as he buildeth vp vvith the other. He gainsaieth him self as fully and directly, as possibly any his adversarie can; & vvhile he pretendeth to f [...]ame in his auditory vpright cōscience & sincere life, that they may vvorthely receyue the sacramēt, he setteth them in the broad vvay to al iniquitie, al losenes of life, & presumptuous cōtinuance therein. For, to prosecute these points a litle, how can these instructions stand together:pa. 205. 20 [...] Thy affection and action must be examined and tried by the square of Gods law, yow must see how far they agree with his law, or how they dissent from it. This is the rule to knowPag. 256. 210. Fsai. 59. 2. Sapient. 1. v. 4. 5. 2. Cor. 6. 14▪ sinne, which severs thee from God. The God of heaven, he can have no societie, nor can keepe companie with the sowle, which is alwayes vncleane. This is true Catholike doctrine, de­livered every vvhere in the scripture. And hereof it foloweth, that good men in vvhom God dwelleth, areSome man vvithout grosse sinnes. voyd of grosse and mortal sinnes, vvhich sever from God, and vvith vvhich so long as a man remayneth desiled, so long remayneth he deprived of gods holy spirite: which thing M. B. by many propositions proveth hereafter. But how matcheth this vvith that vvhich immediatly en­sueth:Pag. 211. Pag. 207. No man vvithout grosse sinnes. In this life there is wonderful iniquities, grosse sinnes, and great faults, wherewith even the righteous are defiled. And when we study to do best; and the iust man, that is the [...]aist hal [...]man, falles seven tymes in the day, yea rather se­venty tymes seuen tymes. If the righteous and iust manCalv. Instit [...]. lib. [...]. c. [...]. [...]. num. 5 [...]. 59. & lib. [...]. cap. 4. num. 28. See before [...]a, [...]. vvhen he studieth to do best, sinneth, and that grossely: if every [...]owre of the day he commit so many grosse and mortal sinnes as these vvords import (for in these mens divinitie al sinnes are mortal, none venial) & every mor­tal sinne sever a man from God, as M. B. teacheth agre­ably to the scriptures; vvhat foloweth of these two par­cels, [Page 400] but that the God of heauen dwelleth in no man be he never so iust▪ for that in every his action he sinneth, and offendeth God grossely, and mortally? And how cal­leth he such a man holy, iust, and righteous, vvho thus of­fending, and that continually, so many hundred tymes in the day, is doubtles wicked, vniust, and vnrighteous: for that so perpetually he transgresseth the law of God, the true and infallible square of iustice and iniustice, as M. B. hath truly declared!

VVith like constancie he commendeth saith to his audience in these vvords: faith is the moyen and hand; [...]. [...]. whereby we apprehend our saluation and applie it vnto v [...]. And as it avayles not a sicke man to see a dr [...]ge in the Apothe­caries booth, except a way be found, how it may be applied to his sicke body; so faith is the moyen and hand whereby we take hold on Christ▪ and applie his redemption to cur sowles. This is good, if he meant of the right faith, and stayd here, and proceeded no farther to exclude al other gra­ces of God and his holy spirite. But he addeth: There is [...]. not a way, nor an instrument in the scriptures of God, whereby Only [...]aith. any man or woman may applie Christ to their sowles, but only the instrument of faith. Hereof it foloweth, that faith is not only, the first, and principal, but also the sole and on­ly meane of our iustification and saluation, as by vvhich only instrument according to the scriptures, the redemption wrought by Christ is applied vnto our sowles And thus the Protestants teach commonly, and M. B. hath often­tymes told vs before. Yet vvithin a few pages after, he falleth [...] only [...]aith. in to a cleane cōtrarie discourse, removing faith frō this office, and attributing it altogether to love and cha­ritie. For thus he preacheth. In corporal foode we have two sorts of apprehensions, one by the eye: the other by the taist. [...] ▪ 233. [...]4. Your eye takes a vew of the meate & makes a choise of it. This is the first apprehension. ‘If your eye like it, yet if thy taist like it not also, & so it enter not in to thy stomake, it can never be converted in to thy nurriture. For it is only the second apprehension of the meate, that is cause of nurrishing our body.’ Even so in spiritual things: the first [Page 401] apprehension of Christ Iesus is by the eye of the mynd, that is pag. [...] by our knowlege and vnderstanding, that is to say, by our faith. The next apprehension is, when we cast our harts on him, we have good wil of him. For al our affection proceedes from our wil. And if we love Christ; we take hold on him, we eate him and digest him, that is, we apply him to our sawles. Then is not faith the only instrument to applie Christ, but also love & charitie: and this much more then faith; so much more, as a mans body is more nurrished by his tast, then by his eye; by that foode vvhich he eateth: then that meate vvhich he seeth standing on the table, but never toucheth. For so your self applie, vrge, and reiterate this comparison. Looke in what place the eye serves pa. [...]. to the body, in that same rome serves knowlege and vnder­standing to thy sowle. And looke in what place thy hand and thy mouth, the taist and the stomake serves to thy body, in the same rome serves thy hart and affection to thy sowle. So that as our bodies can not be nurrished, except our hand take, and our mouth eate the meate, where thorough the second ap­prehension may folow: likewise our sowles can not feed on Christ, except we grip him and imbrace him hartely by our Erg [...] [...] faith [...] eth [...]. will and affection, and not by only faith. This is true do­ctrine, and this directly ouerthroweth the former, that faith is the only instrument of applying Christ to vs, that only faith iustifieth vs, and cleanseth the sowle. For here vve learne, that by charitie vve applie Christ to our sowles, as vvel as by faith: yea much better as our bodies are better nurrished vvith the 2. apprehension of meate made by our taist, then by the first made by our eye.Before▪ pag 302. 30 [...]

Folowing the opinion of Iohn Calvin and the Lu­therans before noted touching Christian faith, that it is a sure and infallible persuasion of Gods beneuolence towards vs, he exhorteth his auditors to hold fast such persuasiō,pa. 204. in these vvords: Art thow persuaded of mercy? Assure thy self, thy conscience is at a good point, thow hast health in thy sawle. For by keeping of (this) faith, thy conscience is preserved. Keep this persuasion, bald it [...]ail & sound, hurt it not, Presumption bring not thy sawle in doubting so far as thow may, nor hinder [Page 402] not thy persuasion. For if thow doubt, or in any wise diminish thy persuasiō thow dost diminish the health of thy sowle, thow leesest thy faith, & becomest an infidel, as Calvin (whom in this M. B. foloweth) avoweth. For he is not a faithful mā (saith Calvin) who assureth not him self of Gods fa [...]ur: and Cal. Institut. lib. 3. cap. 2. num. 16. who resting vpō the securitie of his owne salvation, cat not say with the Apostle Paule, I am sure that nothing can separate me from Christ: vvhich vvords also M. B. very luslely applieth to him selfe, saying expressely: Our faith & assurāce growes pag. 262. so great▪ & our persuasiō so strong, that we dare come out with the Apostle, and say as he said. Hereof vve may gather, that after this doctrine, the best Christian and most faithful is he, vvhich hath the greatest confidence in gods fauour and mercy, and feareth lest his iudgements. VVherevnto tendeth also a great part of his last sermō: vvhich besides that it preseneth a number of desperat ruffians, execrableSee before. pa. 304. 305. Esai. 66. 2. 5 miscreants and heretikes before meeke harted and hum­ble spirited saintes, vpon vvhom the holy ghost specially rest [...]h can hardly stād vvith that him self after preacheth, that the dearest seruants of God are cast in to terrible doubtings & wōderful pits of desperatiō. The best seruāts of God are exer­cised pag. 275. with terrible doubtings in their sowles, with wonderful Desperation. stammerings: and they wil be brought sometimes, as appeares in their owne iudgement, to the very brinke of desperation. For this is as much to say, as that the most faithful seruants of God are most faithles, the best are vvorst, his dearest are to him most odious and hateful as they vvho vvant a right faith and confidence in him, vvhereon in­tierly dependeth the health of their sowle, their quietnes of pag. 211 conscience and peace with God. True it is, that the best and faithfullest seruants of god, have iust occasion to feare Gods iudgement, as vvhom they must attend for notRom. 2. 6. [...]. Pet [...] 1. 17 & 4, 1 [...]. Melach. 1. Psal. 118. v. 120. Matth. 10. [...]. [...]. 1 [...]. only a mercyful father▪ but also a iust iudge, one that iud­geth every man not according to this solifidian persuasion and presumption, but according to his worke: & that so severely, that the iust man shal scarce be saved: and there­fore the prophetes, Apostles, S. Paule, S. Peter, and Christ him self ever taught their scholers, as to hope wel, so to [Page 403] feare, & in feare & trembling to vvorke their owne salva­tiō.Rom. 11. 2 [...] Hebra. 4. 1▪ Apoc. 15. 4. Philip. 2. 1 [...]. But great, or rather infinite is the difference betwene feare, dread, reverence and trembling, vvhich the scrip­ture commendeth, & these terrible doubtings, wonderful stammerings, and wonderful pits of desteration, in to vvhich these men thrust the best seruants of God. And yet this preaching vvere more tolerable, if he spared our Saviour him self, and set not him farther out of Gods fauour (as these men measure it according to this their presump­tuous confidence) then the vvorst servant of God that ever vvas. For vvhereas of such servants M. B. saith, that the Lord never sussereth them to despaire: though they be brought to the very brinke of desperation, yet are they notpag. 276. swallowed vp of it; Christ our blessed Sauiour he thru­steth farther in to the very bottomles pit of desperation. For saith he; To what end doth the lord cast his servants so Ibidem. low: He answereth: To the end, they may fe [...]le in their harts Christ in des­peration. and consciences, what Christ suffered for them in the yard and on the crosse, in sowle and body: that we feele in our sowles in some measure, the hel which he susteined in ful measure. VVhere attributing to Christ the ful measure of that, vvhereof he alloweth to his seruants but a portion, vvhom yet he draweth to the very brinke of desteration, he manifestly teacheth, that Christ despayred fully and absolutely: according to the doctrine of that monstrous caytive Calvin (vvho vvriteth expressely, that Christ not only internally in mind despayred, but also externallyCaluin. [...]ar­men. in Ma [...] ­ca. 26. v. 46. brast out in to a speech of desperation: vne voix de desespoir luy est eschappee, in his french Harmonic vpon the Gos­pel) and the gehennical church of Geneva, in vvhose Catechisme Christ is subiected to the same torment of conscience and paynes of hel, as are the damned and re­probate,S [...]tr [...]sh ca [...] ­chisme, the 10 Sunday. the impenitent sinners, whom God doth punish in his terrible wrath: saue that Christ susteyned that for a tyme, only a day or two, in the yard & on the crosse [saith M. B.] vvhich they must endure continually. VVhich doctrine in­vented or published by Calvin and Beza, taught in the Geneva Catechisme, and here briefly vttered by M. B. be­sides [Page 404] that it taketh away one article of our faith (Christs descent in to hel) in effect marreth and destroyeth al ar­ticlesChrists redēp­tion denied by the Caluinists of our Christian Creed, so far as they apperteyne to the redemption vvrought by Christ. For if the perfection of Christian iustice be measured by firme persuasion of Gods mercy and favour, and as M. B. vvriteth, hepa. [...]1 [...]. that hath no measure of this faith, hath no measure of peace vvith God: & Christ of al gods seruants that ever vvere, vvas farthest from this measure, as being plunged in des­peration in ful measure; then vvas Christ farthest of all other from being at peace vvith god: and therefore was most vnfit to be a peace-maker for others, & to reconcile Coloss. 1. 20. Ephes. 2. 14. man to God, pacifying things in heaven and earth, vvhereas him self vvas not at peace vvith God, nether had that peace of conscience, vvhich every Protestant hath.

A forme of pietie (the vertue vvhereof he denieth) his [...] Timoth. 3. 5. vvords cary vvhen as he preacheth, that this faith and persuasion, vvhich he so magnifieth, and baptizeth by the name of their iustifying faith, dependes vpon the quiet state pa. 230. pa. 164. pa. 204. of a good conscience. This quiet state is troubled by nothing in the world but by sinne. Herevpon, he falles in to a commō place, vvhich conteynes much good moral talke, that we pag. 212. 213. 214. must glorifie god by doing good works: there mā be an agreemēt betwene the hart & the hand: thy conuersatiō man of necessitie be changed with thy hart, and be holy, honest & godly as thy pag. 215. 247. 24 [...]. hart is. VVe must love our neighbour, els we can not love God. Faith is tried by his fruits: and except thow glorifie God by thy deeds, and make thy life holy to testifie thy holy faith, al is but vayne, al is but mere hipocrisie &c. If thy conversation be good, it is a sure token, that thow (hast a true faith and) art one with God. But if thy conuersation be not good, let men say what they wil, thy hart is defiled: true and lively faith is not Faith lost by evil life. in thee. Al vvhich and much more of like effect, in fine he plainly referreth to this conclusiō. So this ground holds fast. A doubting conscience makes a weake faith. The more pag. 265. 266. doubting is the cōscience, the weaker is the faith. A good con­science makes a strong faith. Hurt your cōscience, & yow hurt Item pa. 278 your faith. For how can I be persuaded of gods mercy, whose [Page 405] anger I feele kindled against me, and against whom my con­science shewes me to be gilty of many offences? Once again.Ibid. Every of yow take tent to your conscience. For keep a good cō ­science, and thow shalt keep faith. The better thy conscience is, the starker thy faith is. Loosing it (a good cōscience) ye loose Faith lost by evil life. faith: and loosing faith ye loose saluation. The hail exhortation that we gather on this point, depends vpon this. To omit his false ground, that strong persuasion and confidence of Gods mercy can not stand vvith sinful life or evil con­science, vvhereas presumptiō (vvhich is a degree beyond confidence) may so be coupled, and oft tymes is: & sure reason, certain experience, and manifest scripture telleth vs, that to to many there are, vvho in the depth of theirEcclesiasti [...]. 5. 6. iniquitie say, The mercy of the lord is great, he wil be merci­ful to my sinnes be they never so many: to omit this, and marke only the il coherence of these mens fantastical gospel, here faith of neces [...]itie requireth good conscience; good conscience dependeth of holy life. So vvhere holy life is abandoned and sinne raigneth, good conscience is lost, and that being perished, faith also perisheth. Vpon vvhich gradatiō he inveigheth against certain great men, whose oppressions of the poore, whose deadly feids with their pa. 267. owne companions would not burst out in so high a measure, if they had advised wel with their consciences. But the Lord seing Faith lost. them take so litle tent to their consciences, he spoiles them of faith and of the hope of mercy. Out of al vvhich vve may & must conclude (and so M. B. him self teacheth vs) thatpa. 27 [...]. faith in these men may be easely lost, vvhich being alto­gether fastned and tyed to good conscience, and this to good life▪ by necessarie sequele faith decaieth vvith good life and conscience. But how matcheth this vvith his former preaching, that the best and most sincere Christians fal every day seuen tymes, yea seuenty times seuē tymes, and that in to grosse sinnes? Is not this as much as if he said▪ that the best Christians every howre of the day become infidels, & can not haue faith in the mercy of god, to vvhom their cōscience vvitnesseth, that daily & hovvrely Gods wrath is kindled against them, for that their conscience [Page 406] shewes then to be giltie of many offences against God; and al those offences, grosse, deadly, and damnable, after the Calvinists Theologie? Much more this doctrine repug­nethBe [...]ore▪ pag. [...]69. to that vvhich Calvin, Beza, the vvhole church of Geneva, and M. B. him self preacheth aftervvards in this self same sermon in these vvords. It is sure & certain, that pag. [...]79. faith is never wholy extinguished in the children of God. Be it never so weake, yet shal it never vtterly decay and perish Faith cā neuer be lost. out of the hart▪ where once it makes residence. A weake faith, is a faith and where that faith is, there man ever be mercy. Again. Faith once geven by God, can not be revoked again. Faith when it is geven by God, is constantly geven, neuer to be cha [...]nged nor vtterly tane from them. Again. This pag. 27 [...]. gift of faith where ever it be and in what hart so ever it be, it is never idle but perpetually working; and working wel by love & charitie: VVhere ever it be, it is not dead but lively. How oppo [...]ite and most evidently repugnant is this toFaith ev [...] vvorketh vvel the former preaching? If saith vvhere ever it be, be never idle but perpetually working wel by love and charitie, how saith he that they haue faith vvhich oppresse the poore, keep Faith some­time vvor­keth [...]. deadly feid, and so forth, vvhich are no vvorkes of Chri­stian charitie, how soever they be esteemed among the Calvinists, as vvorkes perhaps of their sole iustifying faith and hote love. If vvhen [...]aith is once geven, it can never be lost, never revoked by God, never vtterly tane from them vvho are once possessed of it; how saith he, that it is lost by evil life, and that God spoiles them of faith & hope of mercy vvhich commit such mortal sinnes? But a most vvicked, barbarous, & sensibly false paradox it is, to say that faith once had can not be lost, the contraryFaith may be lost. vvhereof vve see by lamentable experience of thow­sands, vvho depart daily not only from Catholike faith to heretike, & in heresie from one to an other, from Lu­theran to Zuinglian or Calvinian, from Caluinian to Anabaptistical, from that to Triuitarian, Antitrinitarian, &c. but also from the general name and pretence of Christian faith to plain Apostasie, to Iudaisine, to Maho­ [...]ctisine, to Atheisme, VVith professors of vvhich gospel, [Page 407] as by vvitnesse of my L [...] of Canterburie, the EnglishVVhi [...] c [...] C. Tract. [...]. [...] 6 pag. 7 [...]. church is vvel replenished: so M. B. him self signifieth the like of his Scottish congregation, of vvhich he vvri­teth thus. Alas, we are come to sic a loath, disdain, & of­ [...]asting pa. [...]3 [...]. 24 [...] of this heavenly food (he meaneth Gods vvord) in this country, that where men in the beginning would have gane. some, 20. myles, some, 40. myles to the hearing of this word: they wil searcely now come fra their howse to the kirk and remayne one howre to heare the word, but b [...]des at home. ‘This being true, if (as he in this same place teacheth) faith formed in our harts by the holy spirit, vvil decay except it be nurrished: and if to the n [...]ris [...]ing of this faith it be requisite that’ we heare the word of God preached, and prea­ched not by every man, but preached by a lawful pastor, by pa. [...]. [...] him that is sent, vvhich point he doth inculcate diligently, & without which preaching it is not possible (saith he) that a man continue in the [...]aith: how can it be avoyded, but vvhere this vvord is not thus preached, as it is not in aBe [...]ore▪ pag. 224. 225. number of places of England, nor perhaps of Scotland, there the faith among the brethe [...]e, not only may, but also must of necessitie decay, vvhich vvithout this kind of preaching can not possibly continue? And if there be no such preaching preaching I meane by pastors law­fullyNo lavvful vocation of pastors in En­gland, nor sent (as in truth there is no [...]e nether in England nor yet in Scotland amongest al the ministers, as of the English ministerie is best proved by the Puritanes, by Ca [...]twight, by Calvin▪ by Beza, by Knox by the Scottish communion booke and election of ministers appointedScotland. there: and for the Scottish ministerie, to let passe my L. of Canterbury and the English Pontifical, it is very clear­ly proved by Buchan [...] in his storie, and the first origi­nalBuchan. hi [...]. Scotic. lib. 16 mexim [...] pag. 5 [...]. 556. 558. 559. 561. 56 [...] and foundation of this new Scottish kirk in our age, layd by that seditions and infamous man Iohn Knox & his comparteners in despite and against the vvil of both magistrates, as vvel temporal as spiritual, that I mention not Catholike vvriters, vvho have made demonstration of this, against both Scottish and English in sundry wri­tings) how can there be remayning any faith among [Page 408] them, vvhere is no orderly preaching of the vvord by [...]aith may be [...]ost. any such lawful pastor orderly sent, vvho is so necesiarie to preserve this faith? And how plentifully is this most barbarous fansie refelled in the holy scripture by a nūber of examples, facts, and sentences? vvhere vve find that Simon Magus beleeved Christs gospel as other Chri­stiansAct. 8. 13. did, vvho yet after became an Arch-heretike or Apostata, as likewise did Hymeneꝰ & Alexander: vvhere [...]. Timoth. 1. 19. 20. Ibid. ca. 4. 1. the Apostle forewarneth, that in the later dayes, many Christians shal depart from the faith, vvhereof vve see daily experience: vvhere he reproveth the Galathians, for that they receiving the spirite, and for a vvhile continuing Galat. 3. 2. 3 in the spirite, afterwards gave over the spirite, and ended in the flesh; vvhere is declared that some vvho vvere sanctified by the blud of the new testament, afterwards despised & trode Hebr. 10. v. 29. vnder their feete the sonne of God, & the same blud by which they had bene sanctified: being washed from their sinne, [...]. Pet. 2. 20 21. 22. afterwards as vncleane swine, returned and wallowed in their former filth: vvhere the Evangelist vvriteth plainly, and our Saviour him self teacheth vs, that some there areLuc. 8. 13. vvho gladly receiue the word of God and beleeue for a tyme, but vvhen trial and persecution cometh, then they depart and geve ouer their faith. And to vvhat purpose is it, that the Apostles exhort Christians to stand fast in their faith, Act. 14. 22 1. Co 16. 13 Coloss 1. 23. 1. Timoth. 2. 15. Rom. 11. [...]1. that S. Paule threatningly vvarneth some Christians to become humble and thinke lowly of them selves: and to feare lest God who spared not the natural branches (the Iewes) spare not them, but cut them of also, & reiect thē as he reiected the Iewes. If it vvere then an article of faith, that faith once had can never be lost, that God vvil never take faith from them, on vvhom he hath once bestowed it, vvhat vvit or vvisdom vvere there in these ether exhor­tations or threats? As much as if M. B. should exhort his ministers to continue men, & not become vvemen: or threaten them that except they stood fast in their new gospel, they should never be able to passe from Scotland to Denmark ether on foote or horseback, or vvalke in one day from Edinburgh to Hierusalē. This is to foolish [Page 409] & impious: & yet this is the very forme & tenor of the scriptures, by M. B. & Calvins doctrine. And as foolish and impious is Calvins answere to these and the likeCal [...]. Instit [...] lib 3 cap. [...]. num. 9. 10. 11. 1 [...]. 13. places, that the Apostles, Evangelists, Christ, and al scrip­ture speake vnproperly: & therefore their speaches are now to be corrected by this vvorshipful squire and E­vangelist of Gebenna, or rather Gehenna. And vvhat can be devised more pregnant and forcible against this, then that vvhich the Apostle Paule vvriteth to the Hebrews? that some vvho vvere endued vvith faith, and that in the most high and excellent degree, vvho vvere once illumi­nated Hebr. 6. 4. 5. & after their illumination had tasted the heavenly gift, were made partakers of the holy ghost, had moreouer tasted the good word of God, and powers of the world to come, vvhich is to yeld them al the prerogatiues and tastings of Gods grace, vvhich M. B. somtime talketh of and chalengeth to his elect: yet these men so amply illuminated, after al this, fel from the faith; yea fel in so desperate sort, that as much as in them lay, they crucified again the sonne of God, Ibidem v. 6. & made a mocke of him. If true faith once had can never be lost, vvhat commentarie vvil M. B. make of these vvords? I omit to produce fathers of the primitive Church, of vvhom no one from the first to the last ever dreamed of this Caluiniā frensie. Yet if M. B. have mind to see this in them refelled generally by scripture, let himAugust. de corr [...]p. et gra­ [...]a. 13 [...]m de bono perseuerāt. [...]a. 8. 13. De Ciuit lib. 1. ca. 12. lu psalm. 50. [...]1. reade S. Austin (vvho most of al other vvas by reason of the heresies of his tyme concerning grace, exercised in this kind of argumēt) & he shal find inough to satis [...]e a reasonable man. Certainly, to geve men in this vvorld securitie & assurance, assurance (I say) not of hope but of faith, that they shal not, nor can perish eternally, is to turne vpside downe and cleane invert the nature of hu­manitie and divinitie, of heaven and earth, of man and Angels: it is to geve the crowne to one, vvho yet is figh­ting,1. Cor. 9. [...]4. Philip. 3. 14 Psal. 9 [...]. and hath not obteyned the victorie; to geve him the garland vvho yet is running his race, and vncertain how to hold his course: to put him in the sure port, who yet is rowing on the sea, and tossed vvith the vvaues [Page 410] thereof: to geve mortal man in this life that; reward for vvhich in this life vve labour, and is proper to the next, and by gods ordinance appointed for the blessed sowlesProsper de vi [...]a [...]mplat. lib. 1. ca. 3. & De vocati [...]. g [...]nt [...]n [...]n, lib. [...]. cap. 2 [...]. and angels confirmed in grace: that is in one vvord, to make men beleeve they are already sure of heaven and salvation, vvho by this very presumptiō are in the broad and most certain vvay to hel and eternal damnation. But because if I should proceed in this sort vvith the rest of these two last sermons, I perceive I should fal in to that tedious prolivitie, vvhich I most covet to avoid, I vvil therefore only vvrite downe shortly M. B. his straūge assertions concerning faith and vvorks; adding for con­futation no other authoritie then his owne: vvhich I wil likewise put downe so nigh as may be in his owne vvords, but alwayes in his owne sense. And let this stand for the first.

The first.

Faith lost vvith good [...]e.Faith depends on good life and conscience: and so vvith the losse thereof, faith and saluation is lost.

Contra

Faith once had can never be lost, vvhatsoever a man [...] pag. 279. Faith not lost vvith good lose. See before pa. [...]06. Before pag. 400. Only faith. life is. For God never reuokes or takes away the gift of faith, which once he hath geven. Faith shal never vtterly decay & perish out of the hart, wherein it makes once residence.

II.

Faith is the onl [...] moven and instrument, whereby we applie Christ vnto our sowles. And there is in the scripture no other instrument of applying Christ to vs but this.

Contra.

Ibid. pag. 400. 401. Not only faith.Love of Christ, is an instrument, vvhereby vve appre­hend and grip Christ better then by faith, even as the meate vvhich vve eate & tast better nurrisheth our body then that vve only feed our eye vvithal.

III.

VVhere the conversation is not holy, let men speake pa. 213. 214 No true faith vvithout good life. what they wil: there the h [...]r [...] is defiled, there this true and liuely faith hes no place.

Contra.

Be our conuersation never so vvicked, howsoeuer [...] pa. 281. 282 [Page 411] bodies be losed to al dissolution, faith ever remaineth, the True faith vvithout good life. fier of true faith is never put out, suppose it be covered.

IIII.

The gift of faith where ever it be, & in what hart soeuer, Pag. 271. Faith ever vvorking vvel is never idle, but perpetually working: & working wel by love and charitie. VVhere ever it be, it is not dead but lively: that is, Al men vvhich have faith, are perpetually vvorking vvel by love and charitie.

Contra.

In some of our great men, their oppressions of the poore, pag. 267. Faith some times vvor­king il. their deadly feids with their owne companions burst out in sick an high measure as shew that they advise not wel with their consciences, wherein depends faith. And therefore the Lord seing them take so litle tent to their consciences, spoiles them of faith. Then, some men vvhich have faith, vvorke not perpetually vvel by love & charitie.

V.

Sinne severeth a man from God, & God can not dwel in a Before. pag. 399. Sinne seue­reth God frō man. man, that alway committeth sinnes.

Contra.

The best men every day and howre commit grosse sin­nes. Yet the faithful in their greatest dissolutions, fal they toNote: pag. 282. Sinne severeth not God from man.murther and adulterie as Dauid did, they never leese the spi­rite of God. So then God dwelleth in them, notwithstan­ding their continual sinnes.

VI.

A Christian man living dissolutely in sinne, can not pag. 268. A brother sinning can not have confi­dence in Gods mercy. pag. 265. have faith and confidence in the mercy of God. For how may be have faith in the mercy of God, whose conscience witnesseth to him daily, that for his manifold sinnes Gods wrath is kind­led against him? A hurt conscience man ever doubt: and the more we doubt, the lesse is our persuasion. Na question so long as the sense of gods anger and feeling of my offenses bides, I can not have a starke persuasion that he wil be merciful to me: and so yow can not have a right faith, vvhich vvith yow is a starke and strong persuasion of gods mercy.

Contra.

A Christian man living never so dissolutely, can ne­verpa. [...]. [...] 278. leese faith. The spoonks whereof worke in him continual [Page 412] morse, and makes him cal to God for mercy every day. And [...] prayer is a certain argument of the right faith and be­leefe pag 272. [...]sin [...] 2 [...]4. [...] pag. 300. in God For I can not speake to him, nor pray to him, in whom I trust not. Ergo a brother sinning never so much, not only may haue, but also actually hath faith & cofidece in the mercy of God. For els he could not pray vnto him. Again. In despite of the devil, and the corruption which is in vs (and M. B. vvho teacheth the contrarie) this faith shal never perish: and then necessarily such a man hath a stark and strong persuasion of gods mercy. For els he hath not faith, that being by M. B. & Calvin defined, a stark and strong Before. pag. [...]0 [...]. persuasion in Gods mercy.

VII.

It is true and certain that the spoonkes of faith, which are pa. [...]79. 2 [...]0. To spoonk [...] some­times smored. kindled in the har [...] by the spirit of God, certain it is they may be smored for a long tyme: they may be couered with the ashes of our owne corruption, our evil deeds and wickednes in which we fal. The effects of a lively faith wil be so interrupted, thy lusts and affection, wil so preuail for a long time that in the a long tym [...]. mynd and hart and conscience of him, who hath so oppressed & smored his faith, it wil come to passe that in his owne pag 2 [...]0. [...]1. iudgement he wil think him self an outcast and reprobate.

Contra.

The spirit of God in mās hart can not be idle, but the spoonkes pag. 282. 283. in the meane tyme that the body is cast lose to dissolutions, these spoonkes are accusing thy dissolutions: these spoonkes The spoonkes o [...]mored, not suffer thee not to take pleasure of thy body without great bit­ternesse and continual remorse And these spoonks where they are wil make: he sawle to vtter these words ains in 24. how­res: Alas I offend God &c. Then a man that feeles these [...] short tyme. motions ever once in 24. howres (vvhich is no very long tyme) yea seeles them vvorking a continual remorse (vvhich is a great deale shorter) and is a right Protestant endued vvith the faith here declared (proper to the elect) how vile soever his life be, can never thinke him self a reprobate, [...]eeling in his hart once in 24. howres, yea fee­ling continually these spoonkes of faith, and motions of the holy spirit, vvhich assure him the contrarie.

VIII.

The children of God (such as right Caluinists are know assuredly by faith, that they are the elect of God And this is the difference betwene the Catholike or Pa­pist, and them, that the Papist dare not apply the promise of pag. 26 [...]. 222. Every Calui­nist sure of [...] saluation. mercy to his owne sowle; he countes it presumption to say, I am an elect, I am saved and iustified. The miserable men con­tents them with a general faith, that leanes only on the truth of God (vvhereas the Calvinists have a special faith, whichSee before pa. 303. 307. leanes vpon the lying fansie of man whereby I know that the promises of God are true. But the Papist dare not come & say, they are true in me. VVhy? because he hes not felt it and pa. 261. the hart of him is not opened. But our iustifying faith woorks 262. in vs particularly a marvelous assurance and persuasion that God loves me. It workes a certain assurance and persuasion that he wil save me. And this particular application is the specifike difference, the chief marke and proper note, whereby our faith is discerned from al the pretended faiths of al the sects of the world. So then this is a special article of the Scottish Calvinists special faith, that they and they only know by faith, vvhich is most certain, assured, & voyd of al doubt (for vvhat Christian doubtes of any article, any part or parcel of his faith: and if he beleeve vvith doub­ting, then plain it is he hath not faith but opiniō that they are elect and shal assuredly be saved. And this is the spe­cifike difference betwene them and al other, not only Catholiks but even Protestants, Lutherans, Zuinglians, Anabaptists, Trinitarians, Parlament Protestāts or Prin­cifidia [...]s of England &c. that al and singular Calvinists (after the Scottish order) and vvith them perhaps out English Puritans, know most certainly even by faith, that they be elect, and so infallibly shal al be saued.

Contra.

The elect and dearest servants of God are cost in to terri­ble pag 275. 278. doubtings, and wonderful [...]its of desperation: The best ser­uants of God are exercised with wonderful stāmerings in their The best Cal­uinists doubt of their salua­tion. sowle. Every sin which they commit, hurts the conscience: that impaires the persuasion, and so comes in doubting. There is [...] [Page 414] a sinne which we cōmit, but it banishes light, and casts a slough ouer the eye of our faith, whereby we doubt and stammer in our sight &c. It comes to passe that in our owne iudgement we pag. [...]1. thinke our selves of casts and reprobats. For so offending we can not have a starke persuasion that God wil be merciful to vs. Ergo the elect know not by faith, that they are of the number of Gods chosen. For so should they never vvant a starke and strong persuāsion and maruelous assurance: they could never doubt of that, vvhich to thē is as sure as an article of faith. VVhich doubting, yea wonderful and mar­velous doubting, so far forth that in their iudgement they thinke the contrarie, they thinke them selves reprobates, seing it oft tymes chaunceth to the best▪ Protestants, yea those of the Scottish and Genevian persection: hereof this specifike differēce betwene them & al others, is made a very general cōmuniō to them vvith al other sectaries,Other Sectes surer of their saluatiō then the Caluinists and they left no surer of their saluation, then are other their good bretherne of vvhat sect or heresie soever.

Nay farther, vvhereas the Scottish Protestants have such terrible doubtings of their election and saluation as here M. B. confesseth, vvhich the Lutherans and Anabaptists have not, as before hath bene declared, vvho vvithoutBefore pag. [...]01. [...]02. [...]05. al such doubt are most assured of their election and sal­vation: hereof it foloweth that this specifike difference ra­ther apperteyneth to them then to these; and that it discerneth the faith of those Lutherans and Anabaptists from the faith of al sects in the world, be they Calvinists Scottish, Genevian, Puritan or other, rather then of M. B. and the Scottish Calvinists, vvho of their election and saluation doubt so terribly, as in deed they have iust cause.

IX.

To make the later contradiction more plain, let it be remēbred, that before in his third sermō, he inveigheth against the Catholikes, for that they cal this Protestant faith, an imagination or fansie: and he refuteth them asBefore, pag. [...]1 [...]. [...]1 [...]. plat contrarie to the Apostle touching the nature of faith, for that the Apostle (if vve beleeve M. B. expositiō, or if it be credible that S. Paule ever dreamed of this Lu­theran [Page 415] devise) cals it a substantial ground, an euidence and pag. 111. demonstration: whereas they (Papists) cal it an vncertain opi­nion fleeting in the brayne and fansie of man. So there it isFaith never doubteth. Papistical and against the Apostle, to cal this faith vva­vering, vncertaine, and doubting, vvhose nature is to be a substantial ground, to conteyne euidence, assurance, firme persuasion and demonstration, as also Calvin, and CalvinsSee before pa. [...]03. maister Bucer strongly confirmeth.

Contra.

Yet here M. B. maketh a long discourse to the contra­rie. For (saith he) doubtings, as I have oft spoken, may ludge pag. 277. in a saul with faith. For doubting and faith are not extremely Faith ev [...] doubteth. opponed, but only faith and despaire. Doubting man ludge, it wil ludge, and hes ludged in the saules of the best seruants of God. If then your faith man be, and wil be stil doubting, stammering, vvauering, and vncertain; then is not your faith, such a faith as the Apostle describes: it is no sub­stantial ground, no evidence or demonstration: and it vvas no offence of the Catholikes, to cal it an vncertain opiniō fleeting in the brayne, vvhich now your self confesse to be the very nature of your Genevian faith, saying that ever it hes be, it wil be, and man be doubting.

X.

Faith is the gift of the holy spirit. And this gift is not geuē pag. [...]71. None haue faith but the elect. to al men and women. Al hes not faith This gift is not geven vnto al: but it is only geven to the elect; that is, to so many as the Lord hes appointed to life everlasting.

Contra.

VVho soever hath a desire to pray, to crave mercy for his pag. 272. Many ha [...]e faith besides the elect. 1 At that pray. sinnes, suppose the greatest part of thy hart repine and would draw thee frō prayer, yet assuredly that desire which thow hast in any measure to pray, is the true effect of the right faith. Prayer is a certain argument of a iustifying faith. Ergo al that pray to God, have faith.

Item. If thow be content to forgave thy neighbour as freely as pa. 273. 274 2 Al that for­gaue. God forgave thee, assuredly that is the effect of the right spi­rite. Item.

A third effect of faith is compassion. Thow man bow thy [Page 416] hart, and extend thy pitie vpon the pure members of Christ. Ibidem. 3 Al that haue compassion. Note. For except ye have compassion, ye have no faith. Examine your selves by these 3. effects, prayer, forgeving wrongs, and compas­sion: and if ye find them in any measure, be it never so smal; yow have the right faith in your hart, yow have the true and lively faith, and assuredly god wil be merciful vnto yow Ergo al that pray though neuer so litle, or forgeve iniuries and vvrongs done to them freely, though never so seldom, or be pitifully affected towards a Christian in miserie, and geve an almes though never so smale, one denier al his life time, assuredly al these men have the right faith.

Fourthly, if thy conuersation be good, it is a sure token, that pag. 213. 248. 249. 4 Al that liue honestly. thow art at one with god. No doubt that hart that breakes forth in to good fruites of doing wel and speaking wel, is coupled with god. And consequently it is sure, and there is no doubt, but in such a person is faith. For no man is coupled with god, but by the band of faith. Item.pa. [...]14.

VVhen thy conuersation, thy hart and mouth sais al one Ibidem. 5 Al that sp [...]ke as they thinke. thing: then no question thow hast the worke of faith wrought by the holy spirit in thy hart. Ergo al that live honestly, that do vvel and speake vvel, doubtles have faith: as likewise al that are not dissemblers, but speake as they meane, and meane as they speake, without question have faith vvrought in them by the holy spirit.

Sixtly▪ ye men also try whether ye be in love & charitie pag. 214. 215. 6 Al that loue their neigh­bours. with your neighbour. Loue is the only marke whereby the chil­dren of Christ and members of his body are knowen from the rest of the world. And the more we grow in love, the more god by his spirit dwels in vs. Alwaies this love flowes from the roote of faith. Ergo al men that live quietly in love and peace vvith their neighbours, have faith.

Seventhly and last, to talke and cōsider this faith more7 Al that be­leeue in Christi death. pag. 211. 212. properly and specially in it self; by her more intrinsecal effect and operation; by faith we have peace with god. To try whether ye have faith or not, ye must try whether ye beleeve in the blud of Christ or not: whether ye beleeve to get mercy by his merites, & sanctification by his blud. For if ye have no measure of this faith, ye haue no measure of [Page 417] peace with God. This is the faith which purgeth the hart and purisieth the sowle. Ergo al kind of Christians, al I sayCalv▪ Insti [...]. lib. 3. ca. 15. num. 2. [...]t lib. 2. cap. 17. num. 6. & ad Philippen. cap. 2. v 9. vvithout exception (save only perhaps Calvin & some Calvinists, vvho deny the merite of Christs passion, and can not abide to heare of any merite in Christians or Christ him selfe) vvhich beleeve that Christ by his passiō merited our redemption, sanctification, and salvation, have faith. VVherefore to conclude this vvith his ownepag. 249. vvords: The whole weight (saith he) of our trial stands chiefly vpon this point, to see whether we be in faith or n [...]t, to exa­mine whether Christ dwels in vs by faith or not. For without faith, there can be no coupling nor conioyning betwixt vs and Christ: without faith our hart can not be sanctified: without faith we can not worke by charitie. So al depends on this only. For vvhich trial and examination he geveth vs so many sure, certain, & doubtles markes, markes vvhereby without question vve may know vvhere this faith is found: and these ma [...]kes are, praier at some time, though but coldly, forgevenes of iniuries, and compassion of the poore, though once in ten yeare, honest conversation, plain dealing, love of our neighbour (to vvhich by like right and reason he may adde al other civil & moral vertues) beleef in Christs death and passion. VVhere these markes be found, he putteth it for sure and certaine, vvithout doubt and question, that al such men have the right, true, & iustifying faith. VVhereof I conclude, that according to this his doctrine, not only al Christians good & bad (ex­cepting the Calvinists) have faith, but also many Turkes and Ethnikes, vvho in number of the foresaid vertues far surpasse many kind of Protestants. For as S. AustinAugust. d [...] spiritu & lit. ca. [...]. ▪Pro [...]er in libro sentent. num. 46. and S. Prosper vvrite, and vve find it true by al learning, plain reason, and certain experience, sine quibusdam operi­bus bonis, difficillime vita cuiuslibet pessimi hominis inu [...]ni­tur. The most wicked man vnder the Sunne (be he Iew or Gentile) hardly passeth the course of his life without some good workes. And therefore ether al these are elect, vvhich is vnpossible; or al vvhich he putteth downe for such, are not sure and certain markes of faith, vvhich is true; or [Page 418] true it is not, that only the elect have faith; vvhich to affirme, is most false, absurd, and execrable; as vvhich everteth al Christianitie, and al sense and meaning of scriptures.

And these few so palpable contradictions found in so smale a compasse, may suffice to declare vvith vvhat sub­stance of diuinitie and constancie of doctrine these men feed their miserable auditors. I omit many other as fond and contrarie assertions (of vvhich these last two sermōs seeme in maner vvholy patched vp, as a beggers cloke of divers peeces and colours) especially if I should com­pare them also vvith his former sermons: as for example: in his third sermon; faith is the gift of God and only iewel Pag. 111. See before pa. 312. Pag. 272. of the sowle: in his fift sermō, prayer is a iewel of the sowle as vvel as faith, yea better then faith, as being the best iewel and gift that ever God gave man: in the fourth Ser­mon love is a iewel of the sowle to, and that better thenPag. 235. [...]36. See before pa. 400. 401. ether faith or prayer, as by which vve best of al grip Christ and applie him to our sowles, better then by faith &c. These and many more must be omitted, both for brevities sake, and also because in this and such like it may be answe­red in his behalf, that to require of him or any other of [...]costancie in [...]e protestant Gospel. his profession, to make their doctrine ech part agreable to other in places so far distant, is vnreasonable and against the tenor and qualitie of their gospel, vvhich euermore varieth and altereth. VVhich libertie also M. B. closely insinuateth and chalengeth to him self in these Sermons, vvilling his auditors in the second of them, to take this for the present, vntil he have more insight in thesePag. 102. matters: and it appeareth his insight vvas more in the 4. and 5. Se [...]mons, then it vvas in the third. I omit also,Scripture ap­plud to proue contrary assertions. vvhich yet is very markable, and diligently to be noted, that for al these blind contrarie assertions he stil alleageth scripture as vvel for one part as the other. That faith is lost by evil life, he proveth by scripture. That faith is ne­verPag. [...]. pa. [...] 9. 2 [...]0. [...]1. 252. pag. 111. lost by any meanes, he proveth at large and more abundantly by scripture. That faith is a substantial ground, an assurance and certaine p [...]rsuasion without al doubting, [Page 419] he proveth by S. Paul. That faith may stand vvith doub­ting, looke to the Apostle saith M. B. & the Apostle saith, we pag. [...]. always are in doubt, but we despaire not. For vvhich text (refeiring it to faith as he doth) that we always are in doubt of our faith or any part thereof, vve may looke for it in the Apostle til our eyes be out, and never find it. That the holy ghost can not abide and remayne in a sinful sowle, is proved by scripture. That the holy ghost never departeth from the elect, commit they sinnes never so fowle and filthy; for this also he alleageth scripture. andPag. [...]. so forth for the rest: that faith is ever vvorking wel by charitie, & sometimes not vvorking wel &c. scriptures, especially S. Paul is ever at hand to iustifie al.

2 ¶ But the most absurd and grosse contrarietie, is, thatMore general c [...]ntradiction. he maketh the very frame & body of his discourse plaine repuguant to his beginning & ending: he setteth as it vvere the head & feet of a horse to the body of a man, as though he vvould protest him self to be of the num­ber of those of vvhō the Apostle speaketh: They covet to1. Ti [...]. 1. [...] be taken for doctors of the law, and preachers of the gos­pel, vvhereas they vnderstand nether what things they speake, nor whereof they affirme. For what is his discourse [...]or prepara­tion to recceiu [...] in these 2. Sermons touching preparation? ‘Forsooth that to the vvorthy receiving of the Lords supper, is re­quired preparation, vvhich conteynes many parts, that the communicant have true faith in Christ, love God, love his neighbour, pray, be merciful, bring forth good fruits, glorisie God in vvord and deed, be sorie for sinne cōmitted [...]heretofore, & diligently eschew it for the tyme to come, hate sinne and also have sorow for it. For it is not Pag. [...]5 inough to hate it, if thow lament not the committing of it, and with a godly sorow deplore it: (vvherein he speaketh like a Papist or Catholike not like a Gospelling Protestant, this being flat against the common vvriting of his maisters, Luther, Calvin, Musculus, Melanchton, Beza &c. yea against his owne Scottish communion booke. For it was one of Luthers capital articles condemned by the Romane See, and after stubbornely mainteined by him [Page 420] and his sectaries as an article most true, Christian, and god­ly, Art. 6. Luth. t [...]m. [...]. vvittemb. [...]o. [...]9. Fox Act. & Monum. v [...]t. adi [...]. p. 1459 1460. In the supper of the lord. plane & manifeste Christianissimus, that such contrition and lamenting for sinne, as here M. B. commendeth, ma­keth one an hipocrite, yea a greater and more grevous sinner before God facit hypocritam, imo magis peccatorem: and the Scottish communion booke speaking of this verie point, saith that the Lord requireth no other worthines on our part, lut that we vrfaynedly ackowlege our naughtines and im­perfection) briefly and in summe, the person that vvould vvorthely receive the supper, must trie his conscience inpag. [...]47. these 2. points; first to know whether it beat peace with God: secondly, whether it be in love, charitie, and amitie with his neighbour. This preparation vvhich thus in these last Ser­mons he most prosequuteth, may seeme both to incite his auditors to great holynes, and to make others suppose that he hath a verie divine and high opinion of their supper, to the receiving vvhereof such great preparation is required But vvilt thow see good reader al this over­throwenAgainst pre­paration to recesue. in one sentence? Marke his first proposition, in the first page of these last Sermons, wherein he avoweth preparation to be always at al times as wel necessarie for hea­ring pag. 185. the siwple word, as for receiving the visible sacrament: and like preparatiō requisite for the one as for the other. For so he foloweth on vvith his discourse: The Apostle in pag. [...]6. the words that we have read, 1. Cor. 11. v. 28. gives his com­maund, that we should not come to the table of the Lord, we should not come to the hearing of the word rashly, but with re­verence: we should prepare and sanctifie our selves in some measure. VVith the same conclusion he shutteth vp both these sermons, thus speaking in the last leaf: Thus ye see, in what points every of y [...]w ought to be prepared. Ye man be in­d [...]ed pag. 2 [...]5. Not [...] with loue, & [...]aith: & if ye haue these in any smal mea­sure, go baldly to the hearing of the word, and receiving of the sacrament. VVhy Si [...]is this the vvay to make your audi­tors to amend them selves, their life and maners, or to engender i [...] them reverence towards the supper, to tel them that like preparation is required for hearing the simple vvord, as for receiving the sacrament? To le [...] rest [Page 421] for a vvhile the grosse absurditie and vile consequence vvhich dependeth hereon, l [...] vs first learne vvhere yowS. Paul sovv­ly misreported find this kind of Theologie? Yow answere: The Apostle in the words which yow have read to your auditors. 1. Cor. 11. ver. 28. interpones his counsel and geves advise, and not only that, but also geves his admonition and commaund, that we should not come to the table of the lord, we should not come to the hearing of the word rashly▪ but with reverence &c. Let vs consider the text in the Apostle. The place by yow quoted is this according to the translation of Cal­vin1. Cor. [...]1. v. [...]. and Beza: Let every one try him self, and so eate of that bread and drinke of that cup. For who so eateth and drinketh vnworthely, eateth and drinketh to himself damnation, for that he discerneth not the lords body. VVhere find yow here, that a man must come vvith such reverence, as yow tel vs of, to heare the word? Yea vvhere find yow the vvord mentioned at al, ether in that verse, or in the vvhole chapter? VVhat grosse impietie & corruption is this, to publish so vvicked, vnreasonable & pestilent doctrine: & then to father it on the blessed Apostle, and namely in this place vvhere it is most repugnant to the vvhole drift of the Apostles atgumēt? VVhat one, I vvil not say of the Apostles, or primitive fathers and auncient Doctors, but vvhat man indued vvith any meane learning, meane wit, or sense of Christianitie, ever wrote or affirmed, that Gods vvord could not be heard fruitfully but of such men as vvere first indued with the love of god, and then vvith the love of their neighbour, in and for god, and hadOther preparation required to receiue the Sacrament, such other vertuous dispositions, as here yow require in your communicants? Doth not the vvhole course and scope of the new testament shew infinit dissimilitude betwene the vvord of God, and this sacrament of God in this respect? & vvithal resel this your to grosse folie? VVhereas the sacrament in the verie place by yow read to your auditors (if ye read truly) is peculiarly appointed1. Cor. 11. 28 for the good and holy, those that have tried and exami­nedThen to re­ceiue the vvord. vvel them selves: contrariwise is not the vvord of God by Gods like ordinance, indifferent as vvel to the [Page 422] vnholy as holy, to the bad as to the good, as vvel to cor­rect the one, as to preserve the other; to illuminate the faithles, as to continue the light kindled in the faith­ful? Do not the vvritings and preachings of Christ and [...] Evang. et Act [...] Apo­st [...]l [...] [...] pass [...]. his Apostles confirme this [...] Preached they not alike to Iew & Gentil, to Idolaters, to Pagans, to sacrilegious persons of al sorts, blind for their faith, and abominable for their life, vvhereof many knew not God, much lesse loved him, and so could not love their neighbour for him? And yet this preaching doubtles vvas vvithout al sinne, ether in the Apostles vvho thus preached indiffe­rently to al, or in the disciples vvere they Iewes or Gen­tils vvho heard them. In the first primitiue church, vvhich vvas immediatly planted by the Apostles, prea­ching [...] Cor. 14. [...]. of the vvord vvas stil publike & vniversal to Hea­then no lesse them Christi [...] ▪ & after, for the space of 400. yeres the same maner of preaching the vvord continued, vvith expresse order taken by the church, by hundredsC [...]cil. Carthag. 4. ca. [...]4. of bis [...]hops in very general Synodes, that nether Pagan nor Iew, nor heretike, should be excluded from the presence and communication thereof, from hearing the word of god; vvhen as by precise order both of the Apostles and their successors, pastors, and rulers of the church, al not only heathen, Iewes & heretikes, but also novices in the Chri­stian faith, so long as they vvere vnbaptized, vvere di­ligently excluded from being present at, or seing the ad­ministrationSee before pa. [...]6 [...]. [...]63. [...]64. of the holy sacrament. So that most salse it is, like preparation to be required for receiuing the vvord and the sacrament; and so to say, cleane dasheth and destroyeth both these last sermons, & induceth the plain opposite of that this mā vvould seeme to persuade. For if no other preparation be necessarie for the sacramēt then for the simple vvorde; it being most cleare and certain, that Christ, his Apostles, al auncient Bisshops, vvithout any sinne or offence of any part ether of the preacher or of the heater, preached the vvord to Ievves, Gentils, ido­laters, vsurers▪ adulterers, publicans, men and vvomen li­ving in al sinne of body and sowle▪ hereof the deduction [Page 423] is manifest, that by like reason the sacrament vvithout sinne of ether part, may be delivered and received of Iewes, of Gentils, of Idolaters, of adulterers, of vsurers, of slannderers, of men never so sinful and vvicked. VVith vvhich qualities albeit perhaps the elect bretherne of Cal­vins institution be commonly indued, vvho vsually as M. B. vvitnesseth, fal in to such grosse sinnes not only seven times but even seventie times seven times, that is al­most five hundred times every day; yet thus to instruct and teach them, and namely at such tyme and place, was a very vnfit vvay of preparation to vvorthy receiving of the sacrament; for vvhich, by this doctrine any prepara­tion suffiseth: to vvhich they can never come vnworthe­ly, nor receive it to their condemnation, no more thenLuc. 7. f. & cap. 11. Matth. 9. a. b. Ma [...]. [...]. b. Lu [...]. 6. c. & cap. [...]. a. b. [...]an. 6. d. [...]. f. g. Marie Magdalen, the sinful vvoman, or other publicans, vsurers and sinners received the vvord of Christ or his Apostles to their condemnation. And this may stand for an evidēt exāple of a more general repugnāce, vvherein pretending honour to the sacrament, he most dishono­reth it, and vvhile at large he persuadeth great care of preparation, he shortly but pithily dissuadeth the same, & causeth his auditors to neglect & castavvay al such care.General prea­ching against preparation.

Now to end this matter, let vs consider one other like general example, vvherein he vniversally both gainsaieth him self, marreth al his deuout preaching, and setteth his auditors in the high vvay to al audacitie, li­cence, libertie, and fleshly securitie. Towards the end of his secōd sermō, thus he armeth them against al tentatiōs and teacheth them how they shal find repose in theirpag. [...]6. conscience, be their sinnes never so great, their contempt of God and despising of his commaundements never so notorious and horrible, and their owne conscience ne­ver so vehemently accusing them thereof. VVhen (saithpag. [...]7. he) the devil, thy owne life and conscience accuseth thee, and beareth witnes against thee: go backe ouer again to thy bygane experience, cast over thy memorie, and remember if god at any time, in any sort hath loved thee: if ever thow felt the love and favour of god in thy hart &c. Remember on this, [Page 424] and repose thy assurance on this, that as he loved thee ains, he wil love the ay, and wil assuredly restore thee to that love or thow dye. The hart that felt ains the loue of god shal feele it again. And looke what gift or grace, or what taist of the power of the world to come, that euer the lord gave to his creatures in this life, to that same degree of mercy he shal restore his crea­ture, or ever it depart this life. This lesson he vvilleth his au­diencepag. [...]. to locke vp in their harts & remember on it faith­fully, as a most vvorthy comfort and me [...]icament for their conscience. I vvil not spend time in re [...]uting this strau [...]ge doctrine, nether how it contrarieth the scripture of the Apostles and Euangelists in a number of places. And yet I may no: let passe briefly to vvarne the [...]eader, that not only in the thing and substance of the matter, but also in the very forme of vvords and maner of phrase, most vvickedly, yea like a flat Apostata & enemy of the Apo­stles & al Apostolical doctrine, he directly opposeth him self to the Apostle. For vvhereas S. Paule saith, that such Christians▪ as have once bene made partakers of gods graces Hebr. 6. 4. and gifts▪ and have taisted the word of god and power of the world [...] come, vvhen such men become Apostataes, and fal from God, it is impossible for them to recover their former estate and grace: M. B. running ful but againstM. B. fully opposi [...]e to S. Paule. the Apostle, saith in the same vvords & phrase, that such as have once receiued the grace & gift of the holy ghost, or taisted the power of the world to come, fal they never so desperatly, in to vvhat dissolution of body and sowle soeuer, most certain and sure it is, that before their death they shal recover & be restored to the same grace & degree of mercy againe. Yea vvhich is far more vvonderful, and far more opposite to S. Paule, he assureth vs that such bad Christians can never fal to such Apostasie as S. Paule speaketh of, they can never vtterly leese faith, never leese the spirite: and then it is no matter of impossibilitie as S. Paule thought, but rather a matter of great facilitie, for a man to recover or keepe fast that vvhich he never lost. And this being spoken by the vvay, returne vve vnto our former lesson, vvhich he vvilled vs to lock vp in our harts [Page 425] as a most worthy comfort, and let vs consider vvhether it be not such a rule of desperate losenes and al iniquitie, as Epicu [...]e him self if he vvere living, or Luther, or Lucian could never have deuised a more pernicious. ‘If thow at any one time in thy life (saith M. B.) have loved God, or God loved thee, in vvhat soever dissolution of life thow fal after, assure thy selfe, before thow dye god vvil▪restore thee to that former grace.’ This is to say, if a man once in al his life have [...]ad a good thought, a good motion inA Gospel of Epicure & Venus. his hart to serve god & love him; live he how he please, commit he vvhat sinne and iniquitie he list, he is sure never to be damned: he is sure eternally to be saved. For let vs ioyne together the parts of his doctrine, here byBefore▪ pag. 415. 416. 1 him dispersed in 2. or 3. places. ‘First, VVho soever hath faith or ever had faith▪ is surely elect, and certain of his salvation. For faith is the gift of God; and it is geven on­ly to the elect. Item, vvhosoever at any tyme hath had2 a desire to pray, that desire vvas vvrought by the holy spirite, and is a sure argument of faith. So is it if a man haue bene true of his vvord: if he be, or some times vvas no hipocrite, but spake as he meant: if in hart he be, or have bene pitifully affected towards the afflicted: if he love his neighbour: if his conversation be honest: if he can be content to forgeue iniuries, or at any time have bene thus qualified &c. al and every of these be sure and certain arguments of a right faith, and consequently of3 pag. 279. Before, pag. 306. one that is elect, and sure of salvation.’ I [...]ay to this one more lesson of this preacher, that faith on [...]e had is never lost. The gifts and callings of god (saith he) ar [...] without repen­tance. Therefore faith on [...]e geven can not be reuoked again. The Lord wil not repent him of his gift, but the sawle which he hath loved ains, he wil love perpetually. This is able to send thowsands of Protestants to the devil, such Prote­stants I meane, as think to be iustified by only faith. For vvith faith this man geveth them sure vvarrant, that they shal reteyne it eternally, if ever they had it, or by any of these markes perceived it in any measure though neverBefore▪ pag. 415. 416. so smale, to have lodged in their harts. Now for other [Page 426] Protestants, such as dare not venture so far vpon on [...]y faith, but thinke charitie necessarie also, such as are the civil Lutherans, Adiaphorists, Melancthonists, & many cold Catholiks, that come perhaps to M. B. his sermons: to set them to helward after the rest, he geveth like assu­rance, that if since they vvere borne, they euer felt in their harts any grace of God, any love, any charitie, any such ope­ration of his holy spirite: to those also god shal restore the same assuredly before their dying day, and hold them in it. For as he loued them ains, so wil he loue them ay. For the gifts pag. [...]7 [...]. of the lord are without repentance, and the sawle which he lo­ved ains, he wil love perpetually. VVhich good & vvhole­some evangelical doctrine, because vve are vvilled to lock vp in our harts and remember it faithfully, I vvil for mypag. [...]. Maior. The summe of M. B. S [...]r [...]s of preparation better memorie bring it to a sillogisme, of vvhich let this stand for the first or maior proposition:

VVhat soeuer man God ever loued and indued vvith faith at any time in al his life, that man is elect: him god wil love perpetually, ‘and so he is sure of heaven, and out of al danger of hel, vvhat soever his life be.’ This proposition is plainly, evidently, and at large avowed and iustified by M. B. VVherevnto let vs adde for the second proposition or minor, this:

‘But vvhosoeuer once in his life, ether loved God orMinor his neighbour, or trusted in Christs passion, or liued ho­nestly, or spake as he thought, or [...]orgaue an iniury done to him, or vvas mercifully affected to the poore &c. or by like reason had any other such vertuous inclination, was quiet and peaceable, or patient, mild, modest, continent, chast, or vvise and prudent, or valiant, or fearing God,Galat. 5. 22. Esa [...]. 11. 2. [...]. Cor. 3. 5. yea or had [...]t any time but one good thought (vvhich doubtles doth proceed from God, & is signe of his love in some degree as vvel as the premisses) this man vvas at such time beloued of God, and had faith: vvhereof these vvere s [...]re and certaine arguments.’ This proposition is also at large, and in very plaine termes avowed by M. B.Conclusion. Hereof it folovveth, that every man vvho once in 40. yeres hath felt any good motion in any of these graces [Page 427] or the like, how soever he bestow his life afterwards, he is sure of salvation, he is sure and certaine that he can ne­ver be damned. The like argument may be made for the hauing of charitie: and if it be perhaps lost (as by this mans doctrine it can not be, charitie being a gift of God no lesse then faith, and therefore once gevē is geuen irre­ [...]cably as vvel as faith, for that gods gifts are without repen­tance) for recouerie of it againe: and the partie vvho once had it, shal surely dye possessed of it, gods loue being towards his creature perpetual, as vvel in the one as in the other.

And vvhat Christian, or perhaps Turke or Tartar, byM. B. assur [...] heauen to Pa­gans no less [...] the [...]. Christiās this Theologie may not assure him selfe of heaven? For vvho liveth vnder the Sunne, but some times in his life hath some one or other of these good motions? Some ofSee before▪ pag. 417. vvhich, the very light of nature and natural conscience stirreth vp in al men at one time or other. For this also (to go no farther) is part of M. B. his preaching. Our con­science pag. 1 [...]. is borne with vs, is natural to vs, is left in the sowle of every man and woman. And as there are some spoonkes of light left in nature, so there is a conscience left in it. And if there were no more: that same light that is left in thy nature, shal be an [...]ugh to condemne thee: because this very light of nature teacheth vs, that God is to be loved, & our neigh­bour: that vve should not play the hipocrites, but speake as vve meane▪ vve should live honestly, succour the affli­cted, &c. For neglect vvhereof, our conscience condem­neth vs before the iudgement seate of God, vvhetherRom. 1. [...] pa. 189. 19 [...] we be Christians or not Christians, as M. B. truly confesseth. And many of the forenamed duties are not only knowen▪ but also practised and done of many men by the very light of nature and natural con­science, though out of grace (& therefore not availeableRom. 2. v. 14 Plato in A­polog. Sociat▪ Cicero delegi­bus. Plutarch. in mora [...]b. vbi [...] to glory) as the Apostle, and true Theologie assureth. And therefore vvhereas M. B. against al reason, against [...]l Theologie, against the Apostle, and al Apostles and Euangelists of Christ that ever vvere, telleth his audi­tors, and biddeth them locke vp this as a sure conclusion▪ that if they once had any of these vertues, they before [Page 428] they dye shal have them againe; if ever they had any one of them, then had they faith, vvhereof that vvas a suie & certain argumēt, vvhich faith is proper to the elect, & therefore they are Gods elect perpetually, & then they can not possibly perish: vvhereas he maketh thus far such linking together & cōnexiō of his Theological or rather diabological propositions; vvhat one of his auditors or disciples is so simple, but he can deduce one farther con­clusionThe cōclusion of M. B prea­ching. out of these premisses, that he may live how he vvil, he may do vvhat he please: he may freely folow the lusts of his flesh in al catnalitie and sensualitie, having as­surance before hand from this preacher, that he shal ne­ver be damned for it: that if ever he vvere inclined to any good since his infancie, he shal be surely as good again before he die: and if once he felt any grace of God any good effect of his grace al his life time, he shal find God gracious & merciful to him for ever; for that his gifts & favour are irrevocable, & vvhom he once loved, him vvil he love eternally. This is the cōclusion & conse­quence of that former preaching: & this is not to preach God, but Epicure, not Christ, but Antichrist, not civil and moral honestie as becometh an honest civil man, much lesse as becometh an Euangelist and preacher of Chri­stian pietie and religion. but rather this is to set open the schole of Sardanapalus, of Lucian and Diagoras, to make a mocke of religion; to extinguish and eradicare honest life and al vertue other ciuil or Christian: and briefly in [...]eed of making preparation to the vvorthy receiuing of their lords supper (except Satan be their lord) this is to prepare men to celebrate the Supper and feasts of Bacchus and Venus, of Lupercalia and Baccha­nalia, to set a man headlong in to al filthines & villanie, al dissolution both bodily and ghostly.

The conclusion, conteyning certaine general reasons vvhy the Calvinian Gospel novv preached in Scotland can not be accounted the Gospel of Christ.
The Conclusion.

The Argument.

1 The conclusion drawen out of the precedent discourse & prea­ching of M. B. sheweth that whereas al religion, especially Christian cōsisteth principally of two partes, 1. faith towards God, 2. honest, & charitable behavicur towards men: both these the Calvinists vtterly destroy by their preaching of only and special faith: and therefore their gospel hath no shew or face of any religion. These 2. partes are proued severally; first touching good life: next, touching necessarie points of Christiā saith. For which cause, euer since the begin­ning, this Calvinian gospel hath bene abherred and condem­ned not only by al Catholikes, but also by very many Pro­testants, and those of most same and learning.

2 The Caluinian gospel is nothing so coloured with probable shew of Christianitie, as were many old heresies. The prea­chers of it are much more variable, mutable, & contrarie to them selues: and therefore the shame, miserie, and con­demnation of men is greater, who have departed from the Catholike and Apostolike faith of al ages, vnto it.

3 The nature of the Caluinian and Sacramentarie Gospel is ne­ver to be constant, but to be always chaunging: the solowers whereof are neuer setled in any one certain faith. For which reason, and also for that in many chief articles it dissenteth from the Gospel of Christ and his Apostles; as most Scottish [Page 430] and English detest it: so al Christians haue iust cause [...] hate it, and returne from it to Christs Catholike church and Gospel.

1 AND now to leave M. B. and turne my talke to thee my deare countryman (vvhose benefit I most entend, & whose eternal good I vvish and daily pray for) as thow regardest thy owne saluation, and hopest to have part vvith Christ thy Saviour in heaven, and to avoid eternal torment vvth Luciser and the damned in hel, consider vvith thy self advisedly, as the vveight of the case requireth, vvhether in cōmon sense and probabilitie, in reason humane or divine, the vvay to attayne the one and avoid the other be this vvhich these late ragged and scattered Apostataes (divided against them selves & al Christendome be­sides) Luther and Zvinglius, Caluin & Beza, vvhom M. B. more exactly foloweth, have of late inveted; or rather that vvhich al thy forefathers for these 13. or 14. hundred yeres, in vnitie vvith them selves and al other Christian provinces and countries ouer the vvhole vvorld, have taught by vvord and vvorke: and in such an vniuer­sal & Catholike faith have happely offered their blessed sowles to God. Cōsider vvith thy self, omitting al other inferior and secondarie controuersies (vvith vvhich the Christian vvorld is now by these new Evangelists so pestered) that the nature of every religion in general (much more the Christian, vvhich only in truth and byMatth. [...]. ga [...]t. 5. Hebr. 11. Ioc. 1, 2. pillers of al religion▪ vvay of excellency is called religion) is built vpon 2. vni­versal pillers, faith and charitie, to beleeve vvel, and to live wel, as Christ and his Apostles every vvhere teach. And leauing to thy private remembrance & knowlege, if thow be of age; if not, to thy information by bookes or other better learned, how our Catholike religion [...], [...] hath evermore framed her childrē to both these, to right [Page 431] faith and godly charitable life, vvhereof the daily disci­plinegood [...]. and practise of the church is the best proofe: and the very face of our realmes Scotland and England adorned vvith such a number of goodly hospitals, of colleges, of monasteries, built first to the honor of God, next to the benefit of the realme, of the poore, of impo­tent, of orphans, of al sorts of men in the realme, ech in their degree and order, ruinated now by these caterpillers and false ministers, yeldeth abundant confirmation: to leaue this, and to behold a litle the other part, the reli­gion brought in by these ministers, which they intitle by the name of their Gospel; consider, vvhich thow maist do vvithout any great learning, as being a thing evident to the eye, vvhether it plucke not vp even by the rootes as it vvere, al faith and good life. For demonstrationCaluins gospel enemy to both vvhereof, I vvil not trouble thee vvith any new discourse, but only [...] vpon that vvhich touching ether of these hath bene said already in the last chapter, or at the far­thest, in this present treatise.

And concerning good life: vvhen men are taught,1 To good vvor­kes. Before, pag. 399. that vvhat so ever they do, is sinne, and that mortal, de­seruing damnation: that thus they sinne when they studie to do best, vvho vvil labour, vvho vvil studie to auoid sinne; vvhich he beleeveth to be a thing vnpossible? VVhen men are taught, that if ever they had a goodBefore, pag. 415. 416. motion to god ward, if ever they did any good, then had they faith: and then are they surely elect, they are sure to be saved: vvhat man vvil take needles toyle to procure by painful and vnprofitable vvorks that vvhereof he is sure already? VVhere it is preached for right Euangeli­cal,Before, pag. 406. 41 [...]. that a man once endued vvith faith, is afterwards by no sinne, by no filthines of life, never vtterly forsaken of Gods holy spirite (a most filthie and blasphemous doc­trine) is never out of Gods love & favour (for whom God Before, pag. 4 [...]4. 4 [...]5. [...]ins loued, he loueth perpetually) wil scholers thus instructed stand in feare and horrour of sinne, vvith vvhich they may satisfie their carnal delites, & yet hold fast stil Gods favour to, and remayne indued vvith his holy spirite? [Page 432] VVhere only faith is commended as sufficient to insti­fication,Only faith. vvere it not madnes to suppose, that the vulgar multitude vvil do vvorks of supererogation? vvil by superfluous and vnnecessarie vvorks do shame to the blud Before▪ pag. [...]. of Christ? vvil do that, vvhich no v [...]ayes profi [...]eth them [...] vvithout vvhich they are assured of heav [...], & of which if they did as many as did S. Peter and S. Paule, yet they are persuaded, that such works though never so many & never so excellent, are nothing regarded before God▪ but rather in them they offend his divine maiestie, against whom they sinne, even when they study to do best? Briefly▪ Before, pag. [...]99. where men are persuaded in that one point, that having once had faith, or any signe thereof, that is to say, any good motiō in their harts, they are surely electe, & surely possessed of the holy ghost, and so, that they shal never be altogether forsaken of him: sal they to murther, to adulterie, range they in any kind of sinne never so long▪ they shal finally die the seruants of God, and without fail inherite eternal ioy; who is so blunt and blind as not to see that infinit presumption to commit sinne, in­finite securitie to wallow and tumble in sinne, perpetual neglect to leave sinne or satisfie for sinne, must necessa­rily ensue of such meret [...]icious doctrine, more fit for a common bordel then for an honest howse: though this man bring at forth as a special ievvel & perle of his Euā ­gelical doctrine to honor his new kirk & congregation withal.

If we proceed from works to faith (which among [...] Christians is first to be waighed, as being the ground [...]uin [...] gospel [...]my to faith. and foundation of al good works) this faith is so wasted by these mens new gospellizing, that scarce any peece of it remayneth [...]ound in his integritie. For let vs put for true that one article, which being by Luther and Calvin, by Lutherans and Calvinists advaunced as the hart and life of thei [...] Gospel; M. B. also magnifieth as the specifike Before, pag. 413. differēce betwene his Scottish Gospellers, and al Papists, yea al [...]ects of the world, vz. that he with his bretherne by meanes of their firme & fast pe [...]suasion (which is their [Page 433] definition of faith) have their sinnes certainly remitted [...]o [...] [...]em Before▪ pag. 303. [...]. 41 [...]. Special faith destroyeth [...] Christi [...] faith. [...] Remission of sinnes in the church. Before▪ pag. 316. 317. they are in the number of Gods elect, and stil endued vvith his spirite. This one opinion, vvhat a garboile, what a spoile and vvast maketh it in Christian religion? For first, to many heretikes and schismatikes out of the church, not only Catholike, but also Calvinian; to Luthe­rans, Zuinglians, Anabaptists, Trinitarians, Suenkfeldiās, Memnonists &c. al and singular endued vvith this per­suasion or presumption, no lesse then are the Caluinists; to these and a number of like, it geueth remission of sinnes & eternal life: vvhich is against the articles of our C [...]eed, and general principles of Christianitie. Secondly2 it abolisheth the vse of the keyes, vvhich Christ so ex­pressely gave to his church, to S. Peter and the Apostles:Keye [...] of the [...]ch. Ma [...]. [...]. [...] [...]oan. [...]. [...]3. Ma [...]th. [...]. [...]. VVhose sinnes yow remit, they are remitted: & to S. Peter: VVhat thow losest in earth, shal be losed in hearen. Against vvhich, these good fellowes by that specisike difference of their only faith iustifying them, can and do remit their owne sinnes, though never so grosse and damnable vvhich they howrely commit, vvithout help of the Apostles; & open heaven gates to them selves vvhether S. Peter vvil or no. Of seuen sacraments, vvhich hetherto3 Sacra [...] [...]s of the church. the church hath enioyed, five being already by this new gospel abolished both in name and vse, and two only remayning in name, baptisme and the Eucharist, to vvhat purpose serve they? Are they not in like sort made altogether voyde and frustrate by this solifidian persua­sion? For, doth baptisme remit sinnes, vvhich is his office▪ Nothing lesse. But sinnes are remitted by this persuasion, as the Caluinists teach vs, not by the sacrament of bap­tisme.Before, pa. [...] 105. 106 The Eucharist doth it give vnto Christians the communion of Christs body and blud? No. VVe eate that only by this appprehension, by this solifidian con­ceitBefore, [...]. [...] and persuasiō: besides vvhich, the sacram [...]nt yeldeth nothing but the communion of a bit of bread, and a sip of vvine or ale: twentie of vvhich communions al­together as good & spiritual a mā may buy in the market4 [...]rayer to god for 2, or 3. half pence. But the scripture every vvhere tea­cheth [Page 434] men to pray to God continually night and day▪ Psal. 50. 4. [...] 4. [...]4 [...]on [...] [...]. [...]. 9. Io [...]. [...]. [...]3. 14. Act. [...]. 22. [...]. [...]. [...]. [...] to geve almes, to vvatch, to fast, to do al good vvorkes that they may purchase more grace of God, and obteyne from him fuller remission of their sinnes, and confirme their election to life eternal: and this pi [...]ie perhaps is much amplified by this vvonderful faith? Nay, it is vt­terly destroyed vvith the rest. For before any such prayer may be made▪ there is presupposed faith in the bretherne; & faith infallibly includeth remission of sinnes: & there­fore to pray for that, of vvhich by faith they are assured already, is like as if vve should pray for the incarnation of Christ, vvhich is already past & accomplished. Besides that it is against the doctrine of their gospel, to thinke, that ether Gods▪ favour and grace dependeth on mans vvorks (vvhich are never good, but alvvaies sinful and impu [...]e) or that works cā any way better or make more perfit and absolute remission of sinnes, vvhich is alto­gether annexed and fastned only to a strong persua­sion and constant faith. And how can that person feare5 of God God, vvho is taught evermore to beleeve as an article of his faith, that God is loving, friendly, and most bene­volent to him? that vvhatsoever he doth, God never ha­teth him, never taketh his holy spirit frō him, but loveth him perpetually, and therefore before hand hath set him free and secure from al daunger of hel, hath geven him a sure placard and vvarrant of his saluation? For theseCol [...] Gos­p [...]l conde [...]ned by the best Protestants. and a number of like absurdities both against faith and good life, issuing out of this Lutheran and Caluinian doctrine, Melancthon that peerles and imcomparable ma [...] and most florishing in al kind of vertue and learning (as theBefore, pag [...]4 [...]. Protestants account him) a chief author of this new gos­pel; albeit in his youth he much holpe forward this spe­cial faith vvith the dependences thereof; yet in his age he wōderfully abhorred & detested it: & refuting it in sundry [...]. i [...] [...] [...]. [...]l [...] ­ [...] [...] [...]i [...]. Ho [...]ilis [...] [...] Sect [...] [...]baptistic [...]. his vvritings by a number of places and examples of scripture, calleth it an horrible error of the Anabaptistical sect [...] a S [...]oical and exe [...]rable disputation: Stoica est & execrand [...] disputatio: he nameth it furorem Antinomorum, [...] [...]rious [Page 435] opinion of the Antinomians (a sect of Protestants vvho re­iectedCap. de pea [...] ­ [...]is actualib. & cap. de p [...] ­ [...]. & cap. de [...] Anabaptist. & contemned the law) by vvhich the vvhole law of God is made frustrate. Finally he cōdēneth it as a most filthy heresie, & repugnāt to the whole body of scripture frō the very beginning (for beginning at Adam & Eva who had the spirit of God & lost it by sinne, he runneth thorough al the old & new testam [...]t, & by both, at large disproveth it) to the ending, as nothing can be more. Thus it sensibly may appeare, that this doctrine of M. B. of Calvin & the Calvinists, is the very bane & poison as before of good life, so here of true faith; namely & especially such articles of faith, vvhereon good life and holy conuersation is principally builded.

If leaving these 2. later sermōs of preparation, we shalCalvins Gos­pel destroyeth the Articles of our Creed. a litle looke back & revew 1, or 2. chapters of the former Se [...]mōs, namely such as more directly apperteyne to faith alone, & cōcerne the prīcipal heads of our beleef, Christs incarnatiō, his divinitie, his omnipotencie; it hath bene plainly declared, that this mās preaching (nether meane I as it is his properly & alone, but according as he draweth it frō Calvin & the Caluiniā schole) disanulleth his in car­nati [...], denyeth any▪ benefite to have come thereby, denieth the omnipotencie of god, most Antichristianly dispro­veth al miracles vvrought by God in the old or new Testamēt▪ & by in [...]vitable cōsequēce destroyeth the faith of Christs pure nativitie, & resurrectiō, destroyeth the vnitie of his divine person in two natures. Al which depēde vpō such verities, as these wicked, prophane & godles mē reiect and condemne, as being in their new TheologieBefore, pag. 381. 382 383. vnpossible, beyond gods reach and abilitie: vnpossible I say for him in al his maiestie and omnipotencie to effect & performe. And vvhat Christiā is there, be he not to far gone in the licētious course of this new Gospel, that is to say, be he not in maner a plaine Apostata, if he reteyne any sparkes or spoonkes of his old Christianitie; vvhen he considereth these issues and sequeles of the Calv [...]nian doctrine, vvhat Christian is there I say, but he may and ought iustly to stand in horror of such a Gospel and [Page 436] such Gospellers, vvho by so plaine and evident cōclusion pul from him al forme and shew of old Christianitie, & vnder a grosle and impudent pretext of a reformed Gos­pel, wrap him in a Iewish Talmud, or Turkish Alcoran, I meane such a gulf of Paganisme and infidelitie, as hath lesse resemblance and affinitie vvith the old auncient Catholike Christian and Apostolike faith, then hath an ape vvith a man, then copper vvith gold, or Ma­homets prophets Homar and Halis, vvith S. Peter and S. Paule the Apostles of our Saviour! Certainly as for that former Calvinian article of faith in the elect never lost, and the holy ghost never departing from them in al their sinnes, Melancthon vvith many Lutheran Gospellers cō ­demneth the Calvinian Gospel of extreme impietie, as hath bene said: so two or three of these other articles de­fended likewise by the Calvinists and M. B. seeme to other Protestant preachers and vvriters so grosse and in­excusable, that Lucas Osiander (sonne to Andreas Osian­der the first Protestant-Apostle of Prussia) in his answereLucas Osien­der in Anti­sturmio. pa. 22 an. 1579. to Sturmius the Caluinist, alleageth them for great reasons vvhy every Christian ought to abhorre the Zuinglian doctrine, as erring in principal matters of the Christian faith. For so are his vvords: Nos Zuinglianū dogma merito damnamus &c. VVe Protestants of the Germane faith &Calvins Gos­pel Anti­christian. profession iustly condemne the Zuinglian religion, for that it erreth in maximis rebus ad verae religionis conseruationē & aeternā Ecclesiae salutē pertinentibus; in most weightie matters, such as concerne the preservation of true religion and eternal saluation of the church. And forthwith, amonge mostArticles there of. vveightie errors of the Sacramētaries, he reckeneth these. 1. The Zuinglian or Caluinian doctrine gainsayeth the 1 words of Christs testament. For whereas Christ saith expresly, This is my body, This is my blud: the Zuinglians reprove Before, cap. [...]. 7. 8. Christ God and man of a lye, affirming the body of Christ to be as far distant from the Supper, as is the highest heaven from the earth. 2. The Zuinglian doctrine taketh from Christ his 2 Before, pag. [...]7. [...]. [...]. omnipotencie, and affirmeth that it is vnpossible for God to make a true body to be in many places. 3. The Zuinglian [Page 437] doctrine leaveth vs in the Supper nothing but bread and wine, [...] Before, cap. [...]. 4. & pa. 21 [...] 214. Horrendas blasphemi [...]s. bare tokens without the body and blud of Christ, and with those biddeth vs confirme our faith. For these vvicked assertions, or rather horrible blasphemies (for so he termeth them) this famous Gospeller together vvith a number of Protestant congregations and pastors ioyning vvith him, al enduedBefore, pag. 303. 304. vvith the right Protestant faith, and therefore elect as vvel as M. B. and so as sure of Gods favour and assistance of the holy spirit as he, do vvil & coüseil al men to detest the Calvinian sect, for that it maynteyneth so fowle he­resies, so opposite to Christianitie. And if thus they iudge and persuade in respect of 3. or 4. articles (maynteyned also in these Sermons by M. B.) how much more ought vve to detest the same Calvinian doctrine, being able to lay to these few, many other as wicked and execrable: so many, as that vve can make manifest demonstratiō, that a man embracing Caluinisme, renounceth in a maner the vvhole body of Christian faith, the intier symbole or Creed of the Apostles; for that beleeving the Calvinists, or this preacher, he can not possibly beleeve rightly ne­ther See before pag. 137. 381. 382. in God omnipotent: nor in Christ Iesus his pag. 383. 317. 318. 321. 322. 329. pag. 388. in­carnate sonne God & man in one person: nor his pure natiuitie of his mother a virgin: nor the p. 321. 322 403. 404. redemption vvrought by him in his flesh, nor his pag. 403. 404. descension in to hel nor pa. 49. 50 51. & alibi passim. the Catholike church, nor pag. 194. 195. 196. 197. remission of sinnes obteyned in the same, nor the pag. 323. 324. 325. 326. 383. resurrection of our bodies to life eternal: pag. 381. 382. nor generally any peece of scripture old or new, as hath heretofore bene noted in­cidently, and shal hereafter vpon more occasion be layd open and confirmed more abundantly. If Protestants vpon so good grounds abhorre Caluinisme, as a poison of Christian faith: can Catholikes be blamed if they folow the conseil of Protestants, and vpon the same, and other as substantial grounds, detest Caluinisme, from vvhich their owne bretherne so earnestly dissuade? If Luther that man of God and first father of this Gospel, canonized for a Confessor in the English and Scottish Kalenders, and sent by God to illuminate the whole world [Page 438] (as vvitnesseth the English congregation) professe & pro­test,Defence of the Apolog. ca. 4. par. 4. p. 39. Cent [...]s lania­ri vel [...]ign [...] cō burt ma [...]em. Confessio or­thodox ecclesiae Tigur. fol. [...]0. [...] Before, pag. 341. that he had rather be torne in pieces, or burnt to death a hundred seueral times, then to agree in that one article of the sacrament with Zuinglius, Oecolampadius, and others of that miserable and fanatical sect, (so he speaketh) if Philip Melancthon (*that peerles▪ man) be of the same iudge­ment and geve the same counseil: if Osiander do the like, and infinite others: how much more ought vve folowing herein not only Luther, not only Melancthon, not only Osiander, not only such a number of gospelling Doctors & congregatiōs; but vvhich is a thousand tymes more, folowing the true sense of the holy scripture, the Apostolike and Catholike Church, folowing the dire­ction of Gods holy spirite infallibly resident therein, and ever leading in to al truth, contemne life and preferre death, [...]ather then to cōmunicate vvith those Zuinglians & Caluinists; vvhereas besides that one heretical article obiected by Luther, vve can as truly charge them vvith a number of other, ech one as heretical, as execrable & Satanical, as that of Luthers is.

2 ¶ And this my deare countrymen is one thing, which doubtles as it vvil much encrease our eternal damnation before God, so presently it much sheweth forth our mi­serie, our infelicitie and turpitude to the vvorld, that the Zuinglian or Calvinian gospel vvhich vve folow, hath so smale shew of truth, of religion, of coherence in itself: of learning, vvisedome, or honestie in the first preachers & Apostles; that except men did vvillingly shut theyr eyes and stop their eares from seeing or hearing that vvhich is most sensible and evident, or God for plague of sinne be [...]est them of common intelligence, they could not but streight vvaies see the fowlenes and deformitie thereof. Our Saviour vvilleth vs to beware of wolves that come in Matth. 7. sheepes clothing, because they resemble sheepe: to beware of false prophetes, vvhich come adorned with the signesSheepes clo­thing vsed by old heretikes. & marks of Christiā religiō, of holynes, of pietie, because they nighly represent & counterfeit true Christians. And such vvere many of the old heretikes, as the Manichees, [Page 439] the Apostolikes, the Tatians or Encratitae, the Messalians or Euchitae, the Novatians, & some other: vvho for rare severitie, vvhich appeared in their living, for their long prayer, for their maruelous fasting, great abstinence, and chastitie, seemed to excell. Besides vvhich, as many of the Archheretikes erred not in many articles of their faith, so their preaching had much shew of holynes, of cōsent vvith religion in general, and Christs gospel in special, vvhich every vvhere commendeth such holy actions, as they (though vvith false meaning) exercised. So that needful it vvas men to be specially vvarned against such craftie deceivers. And much it vvas not to be vvondered if false Apostles covered vvith such sheepes clothing, adorned vvith such cōmendable vertues, good in them selves, and right fruits of Christian faith, only faulty in this, that they vvere not applied to a right end, and pra­ctised vvith a right intention and meaning; it vvas (I say) no marueil, if such false maisters vvere folowed and honored by many vnstable Christians, especially of the simpler sort, vvho are vsually moved vvith such rare vvorkes, and can not easely distinguish betwene pure colours and counterfeit, sincere pietie and dissembled hipocrisie, betwene puritie of faith in right religion, and that which hath the external shape, face, resemblance & countenance thereof, vvhereas it vvanteth the internal substance and vertue. But vvhat one such probable orNo such clo­thing vsed by the Caluinists affected marke, vvhat figure or imitation of such sheepes clothing findest thow in this Calvinisme? If thow looke in it for articles of faith, thow findest in effect, none. If thow looke for vvorkes of charitie and pietie; their solifidian iustification taketh away al colour thereof. If thow respect external monuments built in the honor of Christ, in memorie of his Apostles, of the first plan­te [...]s of Christian faith, and to the relief of Christians, vvherewith in the tyme of our graund-fathers, the Chri­stiā vvorld did abound: as partly thow maist see by vew and experience of our Iland at home, so more evidently [...]brode in those partes of Fraunce, of Savoy, of Flandres [Page 440] and Germanie, vvhere Calvinists have vsurped rule, and the Zuinglian Gospel hath for any tyme gotte footing: there hath bene made much more vvast and desolation of al such Christian monuments (I speake of certain knowlege) then in Hungarie, in Greece, in Iurie, in Con­stantinople it self, vvhere the great Turke vvith his Al­coran, vvith his Bassa [...]s and Ianissaires commaundeth. If thow consider the first Apostles of it, Carolostadius,Before, pag. 41. 4 [...]. 37 [...] Vide la v [...] d [...] Calvin, ca. 1. & 11. Zuinglius, Calvin: they vvere men notoriously knowen for so filthy and abominable livers, as the earth never sustayned vvorse, set a vvorke by the devil, instructed by the devil, very familiar vvith the devil in their life, and al­together possessed of him in life and death. If thow res­pect their maner of preaching, it is so vnioynted, so thwart and contradictorie to it self, that one thing they preach to thee for the gospel out of the pulpit, an other thing they vvrite for the gospel in their studies: not only that, but one thing they tel thee in their sermons of Sunday, the cleane contrarie they teach in the sermon vvhich they make the next munday: nor only that, but in the beginning of one and the self same sermon they vvil assure thee of this point to be right Euangelical, and in the same sermon before the middle, and againe before the end, they vvil as assuredly tel thee the contrarie. For demonstration vvhereof, I referre thee to that vvhichBefore, pag. 77. 78. 234 235. 236. [...]7. 389. 390. [...] [...] [...]ap. [...]. hath bene declared out of Calvin and M. B. in some places of this treatise. And can that man have any pre­tence of excuse before God or the vvorld, vvho depar­teth from the Catholike church of Christ, and vniforme consent of al fathers, tymes, and ages, to these scattered sects and Apostataes? And not content therewith, belee­veth them in such heretical impieties, as them selves dis­prove and condemne? If vve beleeve, that Luther vvas a man of God indued vvith his holy spirite, & sent to soIoan. 1. 9. great a vvorke, as to illuminate the whole world (vvhich is to make him an other not Elias or Iohn Baptist, as the Germanes cal him, but an other Christ, an other Messias) vvhy beleeve vve not the same Elias, vvhen he preacheth [Page 441] that it▪ vvere better for vs to susteyne any torment, manyProtest [...]t [...] cō dem [...] their [...]vvne Pro­test [...] Gospel. death [...], then to communicate vvith the Calvinists and Zuinglians, or to be of their opinion? If Calvin be such a prophet of God as Beza and the Calvinists vvil make vs suppose; vvhy beleeve vve not Calvin so many vvayes and so effectually persuading vs Christs real presence in the Sacrament? If M. B. be a true preacher of the vvord; if (as he telleth vs) he be an elect, have the right faith, and be sure of Gods holy spirite: vvhy credite vve notBefore, pag. 164. 165. 166. 167. 168. M. B. vvhen as folowing so precisely the steps of Calvin, he vvith so many good vvords & apt similitudes avovv­eth in like maner the real presence? vvhen against their solisidian iustice he teacheth that love & charitie applieth Christ to vs, that is to say, iustifieth vs as vvel, yea better In the la [...] chapter. then faith: that our saluation depends on good life and good conscience, and not on faith alone: that it is not sufficient for a man to leave sinne and leade a new life, but he must vvithal lament for that which he hath committed, and with a godly sorow deplore it, and so forth in a number of the like Ipecified before. VVhat vvisedome or probabili­tie of reason can move a Christian to beleeve such prea­chers in other their assertions, & discredite them in these? If reply be made, that because they be contradictorie, it is vnpossible to folow them in both, is not this very re­ply a most sufficient and abundant cause cleane to shake them of? to esteeme them for men vnsetled in any one faith, and therefore very vnfit to be guides and lights, ditectors and Apostles to others, vvho as yet have no stayd faith of their owne?

And vvhat miserie is it, vvhat grief of hart to a Chri­stian of any zeale, to see men vvhom God hath abun­dantly blessed vvith so rare gifts of nature both in body & mynd, as al straunge nations of Europe acknowlege to appeare eminently in the inhabitants of our Iland, such mē to be mislead by so rude, so savage, so barbarous an heresie: by so fond, brutish & vnreasonable ministers; vvho ether vvriting, vvith one pen; or preaching, in a maner vvith one breath, at one time and place, informe [Page 442] them vvith such contradictorie instructions▪ S. Greg [...] that glorious Saint & bishop of Rome, vvhen he saw in Rome certain of our countrymen (of Yorkeshire or theDeirenses bisshoprick of Du [...]hā) vewing their comely countenāce & good proportion of body, & vnderstanding that theBed [...] [...]is [...] E [...] ­cl [...]s [...]ast. lib. 2. [...]. 1. country vvhence they came, vvas then not▪ Christened, sighing from the bottō of his hart: Alas quoth he, what a pitiful case is it, that the autor of darknes should possesse so beautiful a people: & men of so fayre a face▪ should inwardly cary so fowle a sowle! But how much more pitiful & lamentable is the case now, that the same people indued by Gods proui­dence with those gifts as largely as euer heretofore, hauing by meanes of that blessed Pope or other Apos­tolical bisshops bene established & rooted in the Christiā faith 1400. yeres continually, as the Scottish, or almost a thousand as the English, should vpon I know not vvhat weake pretence, vpon friuolous & light persuasion, vpon the word of ministers most vnstable, ignorāt, & vngrounded, fal frō the Christian faith to an heresie so wicked & sowle as is the Caluinian or Zuinglian, cōdemned not only by al Christendō besides, but also by those very schis­matikes & Arch-heretikes them selues, who were the first authors of this schisme & heresie! Much better had it ben [...] 2. Pet. 2. [...]1. for vs neuer to have knowē the way of iustice & Christiā faith then vvhen once vve vvere put in possession thereof, so car [...]lesly to neglecte it, and so shamefully reiecte it,Matt. 12. 4 [...] August. de ciu [...]t. lib. [...]1. cap. 25. C [...]yso [...]. [...]p [...]re [...]. in Mat. h [...]m. 30 embrasing in steed thereof the vncertain sansies of 2. or [...]. [...]o [...]e [...]editious Apostataes: which is to put our selues in more damnable estate before God, then vve vvere in that our first infidolitie; as after Christ our Sauiour; S. Pe­ter the Apostle, & the auncient fathers teach.

3 ¶ And yet this vvhich I write, let not the reader so in­terprete, as though I supposed the learned, the sober, the vvise and discrete, or the general number of [...]ther nation so far seduced, as to beleeve this ragged Caluinian Gos­pel. For as in England, the publike practise of certain bluddy persecutors, the daily murthering, or imprisoning, & spoiling of constant Catholikes (the chief Theologi­cal [Page 443] argument, vvhich for many veres hath bene vsed there) for only religion, though they cal it treason, ma­keth thousands doubtles of civil & honest natured men for sauing of their lives, libertie, and goods, to them, their vviues & posteritie, to frequent the Protestant churches, vvhose harts yet can not possibly be induced by such bluddy and butcherly argument to beleeve that their pri­uate Parlament religion is the publike faith of Christ & his Apostles: so in Scotland not only reason persuadeth the like; the religion of Scotland though it come from Caluin and Beza, yet being as vveakely grounded, as the English, devised by as meane instruments in the nonage of K. Edward the sixt: but also M. B. maketh a plain andM. R. good opinion of the Sc [...]ttish No­bilitie and youth▪ p. 209 comfortable confession to the same purpose. For (saith he) I see our hail youth for the most part geuen to Papist [...]ie: as likewise our noble men for the greatest part, trauailes vtterly to banish the Gospel, of Luther, Iohn Caluin and Bezaes inuention. And vvhat ma [...]ueil is it if the youth and noble men be thus affected (n [...]ther of vvhich ever perhaps liked your gospel, the one because even by moral vvisedome and humaine discourse they see it to be nothing els but a vvild irreligious heresie: the other because being free from grosse sinne & iniquitie, gods merciful hand vvith­holdeth them from crediting such infidelitie, in to which blindnes he cōmonly permitteth men to fal for punish­ment of sinne and naughtie life) vvhereas the hote andThe Calviniā Gospel ever [...]ha [...]nging. zealous bretherne them selues, vvho vvere the first stick­le [...]s and earnest promote [...]s thereof▪ are now so far alte­red, that they also make as light account of it, as other the Nobilitie or the youth. I or euen so M. B. testifieth,pag. 219. 240. saying, that such also loath, disdaine, & ofcast the Gospel: & whereas in the beginning they would haue gone, some, 20. some 40. miles to the hearing of this word: they wil scarcely come now fra their howse to the [...]irk and remayne there one howre, but bides at home. This is the very forme and essential proprietie of this new gospel (Christian reader) to please the eye or tast for a vvhile, but in short space to lease both beautie and sweetenes, and dislike both eye and tast. It [Page 444] glittereth at the first like a painted puppet; but a very few yeres or moneths take from it the counterfeit shape, and leave it to be seene in his natural deformitie. VVhen Carolostadius first began it, and had made a treatise orBefore, pag. [...]9. 40. two in defense of his opinion, the bretherne vvere so feruent in setting it forward, that (as vvriteth Zuinglius)Zuing. [...]om, [...] Subsid. de Eu charisti [...]. sol. [...]44. they came flocking in great numbers to Basile, vvhere his bookes vvere printed, & carying them avvay on their shoulders, dispersed them, yea filled vvith them, ‘almost everie citie, towne, village and hamlet, non modo vrbes, oppida & pagos, verum etiam villas ferme omnes oppleusrūt; and vvere so earnest in setting vp that opinion,’ that (as Vrbanus Regius a principal new Euangelist complai­neth) they accompted him not a right Christian (though otherwise a right Protestant) that vvas not a Carolosta­dian: and refused to be present at a sermon, or heare the Gospel and vvord of the Lord preached by any that was not of that sect: A verbo per nos pr [...]dicato abhorrent vvri­tethRegius in [...]. pa [...]t. ope [...]. [...] [...]p [...]st. [...] [...]lli­can. sol. 3. Vib. Regius, hoc vno nomine, quod Carolostadianus non sum. Quasi vero Carolostadiani soli mysticū Christi corpus ab­soluant pro quo Christus sit mortuus. A few yeres after came Zuinglius on the stage, and played his part, though notBefore, pag. 4 [...]. 45. condemning Carolostadius, yet bringing a new kynd of faith in that behalf; & forthwith, al or the greatest num­ber (as Zuinglius him self vvriteth) euen of those qui ve­hementer Zuinglius [...]ol. 244. [...]i supra. [...]rant Carolostadiani, who of late were marvelous eager Carolostadians, forsooke Carolostadius, and ioyned them selves to Zuinglius. After, how Zuinglius vvas put out of countenance by Calvin, and at this present how Clauin is in Germanie disgraced by the Anabaptists, in England by the Puritanes, and Martinistes and bretherne of love, & other fresh [...]ects, vvhich bud vp every day, & con­trolDifferene [...]s be [...] [...] t [...] [...] Gospel of Chris [...]. Caluin, and draw multitudes after them, for that they bring a g [...]eene [...], and newer, and more fined gospel; this is so pu [...]ly knowen, that I need not to make [...]l [...], herein. and vvhat is the reason hereof, but becauseand this [...] of Cal­uin. this Gospel, be [...] of Carolosiadius, or Zuinglius, or Caluin, or Puritans, or Anabaptisis, or Familie of love, is a Gospel [Page 445] of mē, a Gospel devised by light braynes, vvhich go about Gal. [...]. [...] to pervert the true and Apostolike Gospel. It is not that Gospel of Christ, vvhich Christ by him self first, and after by his Apostles preached, to continue in al ages. It is not [...] 1. Pet. 1. [...] that word of God which remayneth one & the same for ever; but it is the vvord of a few light, lecherous, & infamousBefore. po. 4 [...] 4 [...]. [...]76. Apostataes, inuented by them selves (vvith assistance of the devil) to serve their owne vvanton lustes and appe­tites: & for this reason, hauing his ground and foundatiō vpon the fansie of such men, can not have other constā ­cie then haue the first founders & coyners of it. But the Gospel of Christ, the Catholike & vniversal faith vvhich he planted, as it came from heauen, so hath it that eterni­tie,Matth. [...]. [...]5. [...] that heauen and earth shal passe and perish, before any peece or parcel thereof. As the author of it vvas god, and the preachers thereof being principally twelve, though diuided and scattered throughout the vvhole vvorld, vvere always guided by the same God vvhich is one and indivisible; so the Gospel vvhich these many preachers sowed, vvas one and the same in al quarters & corners of the vvorld, in Iurie, in Asia, in Grece, in Mace­donia, in Italie, in Africa, in Spaine, in France, & vvhere ever they set their foote, planted churches, and left suc­cessors: and so hath it bene preserued by the grace, dire­ction and internal guiding of the same God; far other­vvise then vve see in this new Lutherish Gospel, vvhereofPrateolus [...] [...]nit [...] Elench [...] Alphab. anto anno [...] 24. s [...]ctas enume­rat plusquam 170. G [...]nebrardus a [...]quot post ann [...]s in Chronol. initi [...] lib. 4. pa 526. dicit esse plus quam 2 [...]. Spong [...]e in defens. pat. Societ. impressa [...]n [...]olstad. anno 1591. dicit excreuisse ad numerū fere [...]50. pag. 100. Bedinus in Methode historiarum, cap. 5. dicit Sectas Ge [...] [...] p [...] innumerabil [...]. the author being but one, as many vvil have it, that is Luther; or at the most two, Luther and Zuinglius, as our English in their Apologie like better (although some loyne a third) yet vvithin a short time, in some one pro­uince, hath multiplied in to not only twelve different & contrary gospels, but more then twelue tymes twelve, as by faithful calculation of learned men is [...]ccorded, and by plain reason and historical demonstration may be proved. Christ in that his Church ordeyned a peculiar vvorship of God his father consisting in sacrifice, accor­ding [Page 446] as god had taught al nations ether by the very law3 Before, chap. 1. & pa. [...]. 258. 259. of nature vvritten in their harts, as in the old Patriarkes, in the Greekes and Romanes &c. or by the vvritten law deliuered to Moyses, as in the politie of the Iewes. In this, there is no vvorshipping or acknowleging of one God by sacrifice, but a prophane contempt of al such vvorship, vvherein this new congregation is far more ir­religious and godles, then ever vvas any knowen estate of Gentils and Pagans. In that, Christ left divine sacra­ments4 Before, pag. 97. 98. 99. as fountaynes & conduits of his heavenly grace: of vvhich the rest being altogether reiected by these re­formed bretherne, 2. are only in name reteyned, but in ef­fectBefore, pag 90. 91. 92. 93. & pag. [...]03. [...]06. made no iote better then the old Iewish vvasihings, rites and ceremonies: that is, are not reteyned and [...]o [...]dē at al for sacraments of the new law. In that, Christ appointed ordinarie meanes, vvhereby his people5 Before, pag. 194. 195. falling, might procure remission of their sinne, vvhich in this new congregation is counted a matter straunge and vnpossible: as though they had never heard of Christ the sonne of man in earth [...]orgeuing sinnes to men, and im­partingMatth. [...]. the same puissance to his Apostles and disciples vvhom he made gouernors of his church. Briefly to that,6 the Apostles committed & left a short epitome of Chri­stian saith to be particularly beleeved in euery parcel and sillable of al Christians, as most sure and infallible: and so hath the faith thereof bene preserued from the Apo­stles preaching to this age, and shal be for ever: vvhereas in this new ki [...]k & gospelling congregation, scarce anyBefore, pag. 437. one of them is beleeved a right, very many are expressely denyed, as in this treatise hath bene particularly declared. I omit a number of fowle cankered heresies cōdemned7 vvith the authors by that primitive Church of Christ, vvhich now are embraced and extolled as Gospellike by these new Euangelical bretherne. I omit the gratious7 discipline, regiment and order set downe in that church by Christ and his Apostles: contrarie to which, in this Synagogue is nothing but a Babylonical mis [...]der and confusion, vvhere ether the sheep cōmaund & rule their [Page 447] pastors, as in England, & some territories of Suizzerland and Germanie: or an equalitie of Ministers vvithout superioritie of bisshops and prelates, destroyeth the verie face of al orderly regiment, obedience, and discipline, as in Scotland and Geneva; these vvith a number of such dissimilitudes betwene that church of Christ, and this of Iohn Knox or Calvin, I voluntarily let passe, because they are vvithout the compasse of this discourse, and vvhereof there hath not bene much mention made heretofore. These few may suffise to iustifie both the nobilitie & the vvhole youth, and every other man, vvoman, and child of any degree or calling, vvho soever forsaketh this new Gospel, and ioyneth him self to the old: vvhich fault is no greater (how so ever M. B. be grieued at it) then it is for one that is blind, to desue sight, for a man that lieth in extreme danger of death, to vse the meanes of procu­ring life; one that is tossed amiddest the vvaues & rocks of the raging seas, to desire a quiet port and harbour: in plaine termes, then it is for a Christian to forsake heresie and embrace truth, to forsake schismatical conuenticles, to leave fantastical, vayne, and discordant opinions of men, & betake him self to the one only Apostolike & Catholike Church and faith of Christ Iesu, vvho is God blessed for ever.

Laus Deo.

A TABLE OF THE SPECIAL POINTS HERE ENTREATED, concerning the Catholike faith and Sacramentarie heresie.

A
  • A Gap [...], feasts of charitie in the primitive Church, what they vvere, pa. 245. 246. 251.
  • Altar and Table, vsed for one in scripture, pag. 249. both are referred to sacrifice, pa. 248. 249.
  • Altars in the primitive church. pag. 249.
  • Anabaptist Martyrs, pag. 305. called Martyrs of the devil by Calvin. Ibi. The like iudgeth Lu­ther of the Caluinian Martyrs. 305.
  • [...]. Austin vily corrupted by the Calvinists, pag. 348. 350.
B
  • BAptisme of Christ & S. Iohn Baptist, differ. pag. 198. 199.
  • Baptisme conferreth grace and remission of sinnes, pag. 97. 98.
  • Baptisme of the Calvinists, by their doctrine, is no sacramēt of Christs Gospel, pag. 114. 115. as nether is their Supper. Ibid. Ne­ther of them conferreth any grace. 185. 186. Baptisme is to them only a ceremonie, pa. 105. Only a signe, 106. Remitteth no sinne, nor doth any good to the sowle. 105. 106. 186.
  • Baptisme by the Caluinists mi­nistred vvithout vvater, pag. 60. see Sacrament.
  • Berengarius the first notorious heretike against the sacrament▪ pa. 23. General Councels against him, 24. 26. His recantation, 25. He is condemned by the Pro­testants, 27. His doctrine, as like­wise al other that is new, proued heretical, 32. 33. He learned his sa­cramētarie heresie of a Iew, 100.
  • Bertrams doubtful vvriting of the sacrament. pag. 22. 23.
  • Bezaes frowardnes and hipo­crisie, 101. 106. His vaine bosti [...]g of him self, 144. 145.
  • [Page] Blessing of creatures, vvickedly denyed by M. B. pag. 153. 154.
  • Christ blessed creatures. pa. 153. Especially the bread and vvine at his last supper, 152. 154. 158. 337
  • Blessing &c geving thankes dif­fer much; pag. 152. 153.
  • M. Bruces Sermons vvhat they conteyne, pag. 118. 119. 426.
  • M. B. very vnconstant in his preaching, 208.
  • M. B. his cōtradictions, pa. 120 128. 194. 234. 235. 236. 237. 238. 389. 390. 399. 400. & per totum cap. 22.
  • M B. his had argumēts. against remission of sinnes imparted by man, pag. 197. 198. Against sa­crifice to be offered to God, 258. 259. Against private cōmunions, pa 2 [...]0. [...]81. Against Christs pre­sence in the sacrament, 253. 254. 255. 256. 368. 374. 375.
  • M. B. cōtrane to al other Cal­vinists, pa. 185. 186. 187. 210. 212. 419. 420. To the English church, pa. 212. 222. 282. To the Scottish church, pa. 419. 420. His argu­ments answered by Calvin. 351. 355. 356. By the Consistorie of Geneva, 358. 361. By Luther, 377. 378. 394. By VVestphalus, 394. 395.
  • M. B. corrupteth the Gospel against Christ, 320. 321. 322. He corrupteth S. Paul, 288. 289. 421. vnto vvhom he is fully opposite 424. He applieth Scripture to prove contrarieties, 418. 4 [...].
  • M. B. measureth Diuinitie by physicke, pag. 392. 393.
  • M. B. assureth heauen to Pa­gans no lesse then Christians, pag. 427.
  • This bread and this cup vvhat it signifieth in S. Paul. pag. 289.
C.
  • CAluins inconstancie in trea­ting of the Sacrament. pa. 70. His double dealing & hypocri­sie therein. 74. 75. 76. 94. His ma­nifold plain testimonies for the real presence. 71. 72. 73. He pro­testeth him self a Lutheran in that point. 73. 74. His doctri [...] a mockerie of Chistians. 300. He corrupteth the scriptures. 91. 107. 108.
  • Calvins cundit-pipe for recei­ving the sacrament. pa. 75.
  • Calvins contradictions tou­ching the Sacrament. pa. 77. 78.
  • Calvins sacramentarie Gospel leadeth to Iudaisme. pa. 116. 117 where it began. [...]00.
  • Calvin a mere Zuinglian. 89. 90.
  • Calvinists, Zuinglian, Berenga­rians, Sacramentaries, al one. pa. 45. 70. 90. VVho is a right cal­vinist or Sacramentarie. 45.
  • Calvinists make void the Tes­ [...]ament of Christ. pa. 5. Enemies of Christ. 207. They make Christ to have despayred. 403. They denie his redemption. 403. 404.
  • [Page] Calvinists, Atheists. pa. 53. 325. they hate the words of Christ. pa. 54. 162. How sometimes they magnifie their sacramēt. 69. Thei corrupt the scriptures. 350. 351. 370. 371. 394. & Fathers. 348. 349
  • Calvinists practise their Cōmunions without the words of Christs Institution. pa. 54. in Ger­manie. Ibi. in England. 55. 56. 57. in Scotland. 58. 156. 159. 160. 161. 162. in Suizzerland. 58. 59.
  • Calvinists cōmunion may be ministred without ether bread or wine. pa. 59. 60. 361. By wemē 61. 65. and boyes. 66.
  • The Calvinists Creed. pa. 325. 326. By what Doctors they vse to cōfirme their Gospel. 53. 394. Their Gospel denyeth almost al Articles of the Apostolike Creed. 437. Their Gospel, a Gospel of Epicure & Venus. 425. 426. 428
  • Calvinists condemned by the Protestants of Germanie. 73. 74. 394. 395. Their maner of writing and disputing. 162. 394. Their faith framed by physicke. 394. 395 396. They applie scriptures to prove any thing. 418.
  • The Calvinian Gospel des­troyeth al religion. pa. 430. 436. 437. Good workes. 431. 432. Faith 432. 433. It erreth in matters of great weight. 436. It is lesse co­vered with sheepes clothing then old heresies. 438. 439. A more enemie to memories & monu­mēts of Christianitie then is the Aleoran. 439. 440. It is condem­ned by them selves. 441. 43. Ever vnconstant & altering. 444 Many differences betwene the Gospel of Christ, & this of Cal­vin. 444. 445. 446.
  • Carnal cognation esteemed by Christ. 318. 319.
  • Carolostadius in our tyme the first father of the sacramentaries. pa. 39. His interpretation of Christs words. 39. 40. approved by Zuinglius. 44. A description of him. 41. He was very familiar with the devil. 41. 42.
  • Catholike words vsed with heretical meaning. pa. 129. 173.
  • Differēce betwne Catholiks & Protestants touching the assu­rance of salvation. pa. 302. 303.
  • No salvation out of the Ca­tholike church. 316. The Catholike visible church eternal, & ever di­rected by the Spirit of truth. 32. 33
  • Chalice or cup in S. Paule what it signifieth. 289. chalice of Christ mingled with water. 151. 158. 159
  • Christ honored his mother. 318. 319.
  • Christ made [...]s Testament a [...] his last supper [...]ba. 6. He sacrificed him self therei [...]. 8. 9. See more hereof in Testament, & Sacramēt.
  • Christs flesh profiteth. pa. 322. It feedeth vs to eternal life. 32 [...]. 234. It is at one time in heaven and in the sacrament 342. Hovv [Page] it is horrible to eate Christs flesh. 363. 364. It is received really 202. 203. 204. 365. 366.
  • Corporal touching of Christ profitable. 327. 329. 330. 331. some­times vvithout faith of the party profited. 331. 332. much more corporal and spiritual tou­ching, as in receiving the sacra­ment. 332.
  • Christs words of the Sacrament diversly & straungely interpreted by Carolostadius. pa. 39. 40. By Zuingliꝰ. 42. By Oecolāpadius & the Anabaptists. 43. Many other contrarie interpretatiōs of those vvords. 44. 45. Al approued by Zuinglius and Musculus. 45. 46. 47. 48. Calvins and M. B. exposition of those vvords. 204. 205. 206. The true sense of those vvords. 3. 4. 5. 124. 362. 369. 370. Confessed by a sacramen­tarie Martyr. pa. 55.
  • Christs body in the sacrament received of evil men. pa. 290. 291. 292.
  • Christ not received of evil men in their supper saith M. B. & other Calvinists. 288. 293. 295. The contrarie is proued by the whole course of his and their doctrine. 296. 297. 298. VVhat it is to eate Christ 7 by their, Theologie, 78. 79. 29. 298. The worst men eate him so. 299. 300. See Special faith.
  • Christ no otherwise received in the Sacramentarie communion then out of it. pa. 79. 80. 81. 82. Better out of it. 83.
  • Christs miraculous entrance to his disciples the doores being shut. pa. 384. 385. 386. Many wayes cluded by the Calvinists. 384. 385.
  • Christs Ascension and sitting at Gods right hand vvhat it mea­neth. pa. 354. 355. It rather pro­veth the real presence then hin­dereth it. 354. 355. Christ is absent from the world, not from his church. 356. 357.
  • Christ concurreth with his Mi­nisters in conferring grace by his sacraments. pa. 183. 201. 202.
  • Christs body glorified hath pre­eminēce aboue al others. pa. 397.
  • Circumcision a seale of iustice to Abraham peculiarly. pa. 131. 132.
  • The Iewes Communion. pa. 100. 101. 102. Compared with Calvins. 102. 103. They are after the Calvinists doctrine, al one. 103. 104. 105. In truth, the Iewish much better. proved at large▪ pa. 109. 110. 111. 112. 113. 115. 116.
  • The Calvinian Communion no sacrament of Christs gospel. pa. 104. 115. The definition thereof 104. 109.
  • Priuate Communions improved by the Calvinists. pa. 277. 278. 280. Approved by al the primitiue church. pag. 278. 279. 285. Item, approved by the Lutheran Pro­testāts. 283. 284. 285. M. B. reasons to the contrarie. 280. Answered, 281. by them. 283. A policie of [Page] the Devil to deny priuate commu­nions. 285. 286.
  • Confid [...]ce engendred by Catho­like faith. pa. 312. Presumption by the protestant faith. 303. 304.
  • Feare as necessarie to be taught as confidence. 402.
  • Sacrament of Confirmation. pa. 143. 144.
  • VVords of Consecration reli­giously obserued in the church. 334. They are pronounced in the East church alowd. 337. And of old in the VVest. 336. It vvas & is an evident testification of the real presence. 336. 337. 338. VVhat power or vertue is in the words. 339. 340. 341.
  • Christs words of consecration be­leeved to be of great force in the primitiue church. pa. 49. 50. 51. To be of no force in the Protest­ant church. 51. 52. 53. 217. 218. See VVorde.
  • VVhat is a Contradiction. pa. 388. 389.
D
  • Dominica coena, our lords sup­per. pa. 245. See Sacrament.
E
  • English clergy against the Scot­tish touching the necessitie of preaching to make sacraments. pag. 221. 222. 223.
  • S. Paules Epistle to the Hebrewes denyed by the Calvinists. pa. 313.
  • Erasmus faith touching the real presence. pa. 34. His grounds & reasons thereof. 34. 35.
F
  • VVhat faith Christ required in them whom he healed. pag. 328.
  • Faith defined by S. Paule. pa. 314. 315. No similitude betwene S. Paules faith and the Caluinists. 315. 316. Their faith is no faith. 308. But arrogant presumption. 303. 304. 409. 410.
  • Faith not the only iewel of the sowle. pa. 312. How it worketh confidence in the hart. 312. 313. Once had it may be lost. 408. 409
  • Faith to be vrged before reason in matters of Diuinitie. 391.
  • Only faith iustifieth not. pa. 401 Fathers of the primitiue church condemned by the Calvinists for their beleef of the church sacri­fice. 15. 257. For preferring the sa­cramēts of Christs Gospel before those of Moyses law. 93. For pre­ferring Christs baptisme before S. Ihon Baptists. 199.
G
  • Geneua consistorie dispenseth against Christ. pa. 59. 60. 147. 361. Gospel. See Protestant.
  • S Gregories cōpassion of the English. pag. 442.
  • Gyges ring. 346.
H
  • Heretical craft to disproue one truth by cōmending an other pa. 311. Heretikes deceiue by faire speeches. 17 [...].
I
  • [Page]Iewel a eaviller vpon words. pa. 15. 16. A notorious lyer & cor­rupter of fathers. 389. A shufler together of sentences out of the fathers to no end. 149, 150.
L
  • Liturgia with the Greekes, the same that Masse in the Latin church. pa. 17. 250. 251.
  • Luther author in general, of the sacramentarie heresie. pa. 37. 38. His rule to interprete scrip­tures by [...]
M
  • Manna and his properties. pag. 111. 112. 113.
  • Martyrs of the primitiue church most zealous. pa. 136.
  • The vvord Masse vsed in the primitiue church. pa. 253. 254. But sacrifice much more. 254. 255. Of priuate Masse, See priuate com­munion.
  • Scottish Ministers much geven to sorcerie & witchcraft. pa. 3 [...]. They condemne them selues for heretikes. 196. Verie inconstant in their preaching. 440. 441.
  • Ministers in their sermōs what they handle most. 219.
  • The name Ministers. 374. 375. Never found in scripture in the Calvinists sense. 375.
N
  • Nabugodonosors fiery fornace hote and cold at one instant. 387. 388.
O
  • Gods omnipotency denyed by M. B. and the Calvinists. pa. 137. 381. And withal, the vvhole bodie of scripture. 381. 382. & principles▪ of Christianitie. 383.
P
  • Phisical qualities necessarie to humaine bodies, bind not the body of Christ. 344. 345. 346. 383. 384.
  • Priests remit sinnes in the church. pa. 194. 195. 196. 197. God is honored thereby. 197. They communicate Christs bo­dy to the faithful. 201. 202.
  • Protestant Gospel suggested by the devil to Carolostadius. pa. 41. 42. To Luther. 304. To Zuingliꝰ 376. 378. It overthrovveth al Christianitie. 388.
  • Protestants once indued vvith their special faith can never after leese it. pa. 306. Nor yet the ho­ly ghost, howsoever they live. Ibidem. As sure of their electiō and saluation as of any article of their faith. 303. 307. 308. 413. 414 See special faith.
  • The Protestants rule vvhereby they interprete scripture. pa. 38. 39
R
  • Real presence of Christ in the sa­crament. pa. 20. 21. 22. 49. 50. 51 Acknovvleged by the old fathers for a cause of our resurrection. 169. 170. 171. 325.
  • Real presence proved by scrip­ture. [Page] 202. 371. by fathers. 203 204 291. 292. 364. 365. 366. 369. 391. 392. By protestant Doctors. 349 354. It standeth vvel vvith the memorie of Christs death. 363.
  • Al religion grounded on two pillers. pa. 430.
  • Resurrection of our bodies de­nyed by the Calvi [...]ists. pa. 323. 324. 325. 326. 383.
  • Rock, what it signifieth in S. Paul 1. Cor. 10. 4. eagerly debated be­tvvene the protestant Doctors. pa. 373. 374.
  • Romain church for 500. or 600. yeres after Christ, pure in faith, by graunt of many Protestant Doctors. 252. 253.
S
  • The word Sacrament most aun­cient, pa. 132. Much disliked and condemned by M. B. and other Calvinists. pa. 119. 1 [...]2. 127. Yet most vsed by him and them. 120. 121. 125. Their wicked sophistrie in abusing that vvord. 125. Exem­plified by their expounding of Christs vvords touching the Sa­crament, pa. 122. 123. 124. 125. 174 Divers significatiō of the word Sacrament. 126.
  • Sacraments of the new Testa­ment never called selves in the scripture. pa. 130. 132. In the Cal­vinists sense they are lying seales. [...]6. They are fondly and falsly so called. 141. 142. 144.
  • Definition of the Geneua or Scottish sacrament, that it is a seale, of the word preached. pa. 134. Refu­ted. 135. 136. 137. 138. 140. 214. It is plainly Anabaptistical. 138. 139. 140. The word is rather a seale to the sacramēt, then contrariwise 141. 142. VVhence probably this doctrine of seales proceded. 213. 214.
  • Sacraments in what sense cal­led seales by the auncient fathers 143. 144.
  • The Sacramēt to the Calviniste nothing but a seale. [...]. 84. 85. A lying seale. 86. A signe without al grace or vertue. 87. 105. A bare signe. 70. 88. 89. 90. 106. No better then a Iewish ceremonie. 90. 91. 92.. 93. 94. 104. 106. 107. See Supper, and Communion.
  • The principal end & substāce of the Geneua sacrament is to sig­nifie. pa. 265. 266. It signifieth vnperfitly. 267. Many other things signifie as wel or better: & therefore are as good sacramēts. 268. 269. 270. The Calvinists base esteeme of it. 112. 113. It is in the power of man to make as good a sacrament. 270. 271. 272. 273.
  • Actions of Christ in the Insti­tution of the Sacrament. pa. 147. 148. 150. 151. 155. He mingled his chalice vvth water. 151. 158. 159. He blessed the bread and chalice. 152. 153. 154. 155.
  • The Sacrament vvhy called Eu­charist [Page] pa. 251. 252. Carefully cō ­ceiled frō knowlege of Ievves & Pagans in the primitiue church. 262. 263. 264. No heretike could be present at the administration thereof. 254. 262.
  • The Sacrament reserved & sent abrode to private men in the pri­mitive church. pa. 278. 279. Yet beleeved to sanctifie and confer grace. 279. Only heretikes thought contrarie. 279.
  • To receiving the Sacrament o­ther preparation required then to receiving the vvord. pa. 421. 422. 423.
  • Sacraments of the Law & Gos­pel, much differ in conferring grace. pa. 95. 96. 97. 98. 99. 108.
  • The material parts of the Sacra­ment signifie many things not necessarily present. pa. 359. 360. substance of bread not necessarie to it. 359. 361.
  • The Sacrament not called Do­minica coena, the lords supper in scripture. pa. 245. VVhat that word meaneth in S. Paul. 245. 246. 247. Nether is it called cō ­munion in al scripture. 247. 248.
  • A Sermon not necessarie to the essence of any Sacramēt. p. 218. that opiniō is refuted by the English church. 221. It is plainly Anabap­tistical. 222. 223. It maketh voyd most baptismes in England and Scotland. 224. 225. and also cō ­munions. 226. 227. 228. 229. 235. It maketh the vvord or sermō it self superfluous & of no effect. 230. 231.
  • A Sacramental speech. pa. 367.
  • Sacramentaries condemned by Erasmus. pa. 34. 35. By Luther. 325. 354. 438. By Melancthon. 348 349. By Pappus. 326. VVestpha­lus. 121. 283. 284. 285. Hosiander, & many other protestāt Doctors 344. 436.
  • Euery heretike against the Sa­crament, an heretike for other matters besides: as Berengarius. pa. 26. 27. Petrus Brusius, Hen­ricus, and the Albigenses. 27. 28. Almaricus. 28. VViclef. 29.
  • Christ at his last supper insti­tuted a sacrifice. pa. 3. proved by vvords of the Institution. 4. 16. and conference of them with the vvords of the legal sacrifice of Moyses lavv. 4. 5.
  • Christs sacrifice ordeyned in steed of the Paschal sacrifice of the law. pa. 9. 10. The exact cō ­parison of them proveth ours to be a true sacrifice. 10. 11. So al the auncient fathers teach. pa. 12. 51. 252. 255. 256. 257. 258. 363. It is the same sacrifice which Christ offered. 201. A true sacri­fice, though commemoratiue. 19. 20.
  • Sacrifice of Melchisedec a fi­gure of Christs sacrifice. pa. 13. 14. 15. 363.
  • Sacrifice vsed by the Apostles. [Page] pa. 17. Proved by S. Paule. 17. 18. 19. Graunted by some chief Pro­testants. 19. Beleeved in the pri­mitiue church. 20. 21. 22. 257. 358. Confessed by both churches Greeke and Latin. 26. as Calvin graunteth. 257.
  • Sacrifice of the church testi­fied by the auncient fathers. 201. 249. 251. 252. 255. 256. 257.
  • Seales divine, miracles. pa. 142. 143.
  • Protestāt Sectes of this age to what number they are grovven. pa. 445. Sinne separateth man from God. pa. 399.
  • Al sinne mortal, none venial with the Calvinists. pa. 30. 399.
  • Remission of Sinnes. See priests.
  • The Protestants special faith invented by Luther. pa. 301. 302. putteth them in assurance of their election and salvation. 303. 304. Cause of infinite pride and presumption. 304. 307. 308. 402. Of vile & dissolute life. 306. 307. Cōmon to al kind of heretikes, especially Anabaptists. 304. 305. 4 [...]4. By this faith the vvorst Protestants eate Christ spiritually in their supper as vvel as the best. 304. 307. 308. It leadeth to hel 308. 309. Se [...] Protestants.
  • Special faith destroyeth al Christian faith, 433. Remission of sinnes in the church: Keyes of the church: Sacraments of the church. pa. 433. prayer to God, & feare of God. 433. 434.
  • This special faith refuted by S. Paule. pa. 316. By Caluinists the [...] selves. 316. 317. By Melancthon. 434. 435.
  • This special faith once had can never be lost. pa. 306.
  • VVhat is necessarie & essenti­al to the Sco [...]tish or Geneva Sup­per. pa. 146. 239. How it is mi­nistred. 156. It is nothing like to Christs sacrament for a number of defects. 157. 158. 159. 160. 162. 200. 201. 239. 240. 241. 242. and super­fluities. 220. 223. 224. Any vul­gar dinner or repast as good as that Supper. 65. 163. It is ministred as wel by wemen and boyes [...] by their Ministers. 65.
  • How Christs body is ioyned to the Geneua or Scottish Sup­per. pa. 174. 175. 274. As to a word spoken. 176. 177. 27 [...]. Lesse then to a picture. 178. No more then God is ioyned to the devil. 175. 176. Nothing at al. 175. 176. It is altogether superfluous & ridiculous. 179. 180. VVickedly by M. B. preferred before gods vvord. 210. 211. 212.
  • The Supper described by M. B. pa. 182. prophanely. 182. 183. 184. Striving for the cōmunion drinke. 184. It is not vvorth a straa. 193. 200. 229. rather to be called a breakfast then a supper. 332. It is wicked and sa­crilegious. 242. 243. No sacra­ment [Page] of Christ. 229. 233.
  • Christ no othervvise received in the Scottish supper, then in any common dinner. pa. 187. 206. 275. 276. Then in seeing any creature. 189. Christ received no vvayes in their Supper. 189. 190.
  • The flesh of priests & Catho­likes more eaten in the Geneva suppers then the flesh of Christ. pa. 229. 230.
  • Divers & vncertain significa­tions of the Geneua supper. pa. 177. 178. 179. Many things sig­nifie Christ as wel as that. 180. 181. 182. How long it remayneth holy. 276. 277.
T
  • Table. See Altar.
  • Christs Testament made at his last Supper. 6 8. VVhat was re­quired to the making thereof. 6. 7. 8. The real presence and sa­crifice is thereof inferred. 7. 8. 9. How his blud in the chalice is called the new testamēt. 371. 372.
  • Difference of the old Testamēt & new. pa. 98. 99.
V
  • No lawful Vocatiō of preachers in Scotland or England. pa. 407.
VV
  • VVemen may preach and mi­nister the Protestants com­munion. pa. 61. 62. 63. 64. 65. VVemen have in them al power ecclesiastical. 64.
  • VViclef an heretike, and a para­site. pa. 29. 30. An heretike to the Calvinists. 30. His often Recantation. 30. 31. He is con­demned by the Protestants. 31. 32.
  • The VVord required to make the Calvinists sacrament, is a ser­mon. pa. 134. 216. 220. 228. The Ministers preferre their owne words before Christs. 216. 217. 218. The right word wan­teth in most Scottish sacraments pa. 226. 227. 228.
  • No such word found in scripture as they require. 225.
  • Christ vsed no such word. pa. 220. 221. 233.
  • See more in Sermon.
Z
  • Zuinglius an Anabaptist. pa. 140. His interpretation of Christs words more fond then that of Carolostadius. 43. He learned it of a sprite in the night 376. 378.
FINIS

A TABLE OF PLACES OF SCRIPTVRE EXPLICATED IN THIS TREATISE, ESPECIALLY SVCH AS APPERTEINING TO THE SACRAMENT, ARE CORRVPTELY expounded and perverted by the Sacramentaries.

  • Genes. 3. 15. In the sweate of thy face thow shalt eate thy bread. pa. 267.
  • Exod. 12. 6. The children of Israel shal offer a lamb. p. 10. 11. 12
  • Exod. 12. 11. It is phase, that is, the passeover of our lord. pa. 375. 376. 377. 378.
  • Exod. 16. 15. Mauha: what thing is this? pa. 111. 112.
  • Exod. 24. 8. This is the blud of the covenāt or Testamēt which God hath made with yow. pa. 5.
  • Psal. 109. 4. Thow art a priest forever after the order of Mel­chisedec. pa. 13. 14. 15.
  • Daniel. 3. 22. 50. The fiery fornace, burning to the Chaldeās cold to the. 3. children. 387. 388.
  • Mat. 3. 11. I baptise yow in water; but he shal baptise yow in the holy ghost and fier. pa. 198. 199.
  • Mat. 9. 6. The sonne of man in earth hath power to forgeve sinnes. pa. 196. 197.
  • Mat. 12. 48. VVho is my mo­ther? & who are my brethrē? 318
  • Mat. 26. 26. Christ blessed the bread. pa. 152. 153. 154. 159. 337. Ibidem. This is my body. pag. 123. 124. 369. 370.
  • Ibidem v. 29. I wil not drinke of this fruit of the vine. pa. 158.
  • Marc. 2. 7. He blasphemeth. VVho can forgeve sinnes but God? pa. 196. 197.
  • Mar. 6. 5. 6. He could not do any miracle there, because of their incredulitie. pa. 327. 328. Mar. 5. 28. If I shal touch but the hem of his garmēt, I shal be safe [Page] Pa. 327. 328. 329. 330. 332.
  • Mar. 16. 19. Christ assumpted in to heavē, & sitteth at the right hand of God. pa. 353. 354. 355.
  • Luc. 22. 20. This chalice the new testament in my blud vvhich shal be shed for yovv. pa. 5. 6. 7. 8. 371. 372.
  • Luc. 24. 39. Handle and see. For a spirit hath not flesh and bones. pa. 352.
  • Ihon. 6. 14. And I wil raise him vp in the last day. pa. 170.
  • Ihon. 6. 63. It is the spirit that quickeneth, the flesh profiteth nothing et c. pa. 320. 321. 322.
  • Ihon. 13. 5. Christ vvashed his disciples feet. pa. 147. 148.
  • Ihon. 14. et 16. 28. I leave the vvorld. 356. 357.
  • Ihon. 20. 19. The doores being shut Christ stood in the middest of his disciples. pa. 384. 385.
  • Ihon. 20. 23. VVhose sinnes yovv forgeue, they are forgeuen. pa. 195 196. 197.
  • Act. 3. 21. VVhom heavē must receive vntil et c. pa. 350. 35 [...].
  • Act. 13. 2. As they vvere mi­nistring to our lord. pa. 17.
  • Rom. 4. 11. He received cir­cumcision a seale of iustice. pa. 130. 131.
  • 1. Cor. 10. 3. 4. Al did eate of the same spiritual food: and al drank of the same spiritual drinke pag. 107. 108.
  • 1. Cor. 10. 4. The rock vvas Christ. 372. 373.
  • 1. Cor. 10. 21 Yovv can not be partakers of the table of our lord, and of devils. pa. 17. 18. 19.
  • 1. Cor. 11. 20. This is not to eate our lords supper. pag. 244. 245. 246.
  • 1. Cor. 11. 27. VVho soever shal eate this bread, or drink the chalice of our lord vnworthely, shal be giltie of the body & blud of our lord. pa. 288. 289. 290. 294
  • Hebrew. 9. 20. This is the blud of the Testament. et c. pa. 5.
  • Hebrew. 11. 1. Faith is the substance of things hoped for [...]t c. pag. 314. 315.
FINIS.

Errors, some in al copies, some in certain only, are thus to be corrected.

Pag. 17.Lin. 9.Deest in margine5
Pag. 42.Lin. 1.in margin. obseusobsessus
Pag. 31.Lin. 11.138r.1381.
Pag. 57. in marg. remo-remoued
Pag. [...]1. in marg. 710.71.
Pag. 150.Lin. 4.21.12.
Pag. 236.Lin. 19.in marg. deestThe fift. Before. p. 167
Pag. 237.Lin. 4.in marg. deestThe sixt.
Pag. 265.Lin. 4.in marg. deestThe third & first end
Pag. 327.Lin. 31.in marg. Marc. 5. 5. 6.6. 5. 6.

Laus Deo.

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