Two very learned sermons of M. Beza, together with a short sum of the…Two very lerned sermons of M. Beza, togither with a short sum of the…

¹Q 5 What is the matter of the sacraments?

1. 1The matter of the sacraments is two fold.

¹A The outward matter we count the signs themselves, to wit, water in baptism, bread and wine in the Lords supper, together with the ceremonies ordained by Christ, as his word testifieth, which also themselves do truly signify matters of great weight, and altogether heavenly. We have already often times said,² that not that only is termed of us, the inward matter, or matter it self of the sacrament, whatsoever is derived to us from Christ, but principally Christ himself, with whom it is meet that we be made one, before we can draw or fetch any thing from him.³ And in deed in baptism there is set out unto us the true and very blood of the Lord, as a laver or fountain, with which blood being washed, ⟨p. 135⟩we are more and more ingrafted into Christ, and buried with him.⁴ And in the supper, the body and blood of the same Christ is given to us, and that in several signs, as our true meat, and true drink into life everlasting.⁵ There is then one inward matter of the word alone, or by it self, and the sacraments also, annected thereto, that is to say, Christ himself, with all his benefits, to the partaking whereof we are called. But notwithstanding some difference there is, to wit, according to more and less, as they usually say in schools. First,⁶ because that when the sacraments are joined to the simple word or word alone, then it necessarily followeth, that there is a more plentiful declaration of Gods good will towards us, and look by how much there are more objects in number, and they likewise more evident, by so much the more vehemently or earnestly they do move and stir us up, or at leastwise ought so to do. Secondly,⁷ because although the word alone propounded generally unto all, be afterwards by the power of faith, applied unto every particular faithful person: yet this is not there ⟨p. 136⟩so plainly and particularly expressed, as in the sacraments in which Christ is verily offered particularly and severally to every one: whereby it cometh to pass that every particular believer is after a certain manner put into the possession of Christ himself.

¹A The outward matter we count the signes themselues, to wit, water in baptisme, bread and wine in the Lords supper, togither with the ceremonies ordeined by Christ, as his word testifieth, which also themselues doo truelie signifie matters of great weight, and altogither heauenlie. We haue alreadie often times said,² that not that onelie is termed of vs, the inward matter, or matter it selfe of the sacrament, whatsoeuer is deriued to vs from Christ, but principallie Christ himselfe, with whom it is meet that we be made one, before we can draw or fetch anie thing from him.³ And in deed in baptisme there is set out vnto vs the true and verie bloud of the Lord, as a lauer or founteine, with which bloud being washed, ⟨p. 135⟩we are more and more ingrafted into Christ, and buried with him.⁴ And in the supper, the bodie and bloud of the same Christ is giuen to vs, and that in seuerall signes, as our true meat, and true drinke into life euerlasting.⁵ There is then one inward matter of the word alone, or by it selfe, and the sacraments also, annected thereto, that is to say, Christ himselfe, with all his benefits, to the partaking whereof we are called. But notwithstanding some difference there is, to wit, according to more and lesse, as they vsuallie say in schooles. First,⁶ because that when the sacraments are ioined to the simple word or word alone, then it necessarilie followeth, that there is a more plentifull declaration of Gods good will towards vs, and looke by how much there are more obiects in number, and they likewise more euident, by so much the more vehementlie or earnestlie they doo mooue and stirre vs vp, or at leastwise ought so to doo. Secondlie,⁷ because although the worde alone propounded generallie vnto all, bee afterwardes by the power of faith, applied vnto euerie particular faithfull person: yet this is not there ⟨p. 136⟩so plainelie and particularlie expressed, as in the sacraments in which Christ is verilie offered particularlie and seuerallie to euerie one: wherby it commeth to passe that euerie particular beleeuer is after a certeine maner put into the possession of Christ himselfe.

1. 1The outward matter are the elements.
2. 2Christ and his graces are the inward matter.
3. 3Baptism what it signifieth.Baptisme what it signifieth.
4. 4The supper what it signifieth.
5. 5Christ offered in the word and in the sacraments, but yet in two respects more lively & plainly in the sacraments.Christ offered in the word and in the sacraments, but yet in two respects more liuelie & plainlie in the sacraments.
6. 6The first difference.
7. 7The second difference.

Q 6 How is the matter joined with the signs?

Q 6 How is the matter ioined with the signes?

1. 1The signs and the things signified are joined sacramentally.The signes and the things signified are ioined sacramentallie.
2. 2Why it is called a spiritual conjunction.Why it is called a spirituall coniunction.
3. 3A similitude.
4. 4Luke 24.51. Acts 3.21. Roman. 8.34. Coloss. 3.1.Luke 24.51. Actes 3.21. Roman. 8.34. Coloss. 3.1.
5. 5The sacramental conjunction is true and sure.The sacramentall coniunction is true and sure.
6. 6What is called a significative conjunction.What is called a significatiue coniunction.

We say therefore, that Christs body and blood, is by so great a space absent from the signs, even as the earth it self,¹ is distant from the most high Heavens, or from the seat of the blessed (touching which we mind not at any time over curiously to dispute or discourse) and into which we know and believe that Christ ascended, that so in all our behalves, and for us indeed, he might obtain and get that same immortal inheritance. Notwithstanding we separate not the thing from the signs, either as in respect of God, who truly offereth both the one and the other,² or as in respect of the faithful, who truly and indeed receive both. But we note the difference of place in the conjunction of the thing, and the signs, that the trueth of Christs flesh, ⟨p. 139⟩and of his ascension, may be preserved safe and sound: neither yet do we for all that, by any means make void the Lords supper it self.

We say therefore, that Christes bodie and bloud, is by so great a space absent from the signes, euen as the earth it selfe,¹ is distant from the most high Heauens, or from the seate of the blessed (touching which wee minde not at any time ouer curiously to dispute or discourse) and into which we knowe and beleeue that Christ ascended, that so in all our behalfes, and for vs indeede, he might obtaine and get that same immortal inheritance. Notwithstanding we separat not the thing from the signs, either as in respect of God, who truely offereth both the one and the other,² or as in respect of the faithfull, who truelie and indeede receiue both. But we note the difference of place in the coniunction of the thing, and the signes, that the trueth of Christes fleshe, ⟨p. 139⟩and of his ascension, may be preserued safe and sounde: neither yet do we for al that, by any meanes make void the Lords supper it selfe.

1. 1Curiosity to be avoided, specially in things we are not skilled in.Curiositie to be auoided, speciallie in things we are not skilled in.
2. 2Things must be so joined that neither they nor other must be confounded or jumbled together.Things must be so ioyned that neither they nor other must be confounded or iumbled together.

Q 7 What is to be thought of these manner of speeches: The body of the Lord is in, or with, or under the bread, or nigh unto the bread, and of all, or any other that be of the like sort?

Q 7 What is to be thought of these manner of speeches: The bodie of the Lord is in, or with, or vnder the bread, or nigh vnto the bread, and of all, or any other that be of the like sort?

A As yet we fear to use these, or such like manner of speeches, because they seem to take away the distance of places,¹ which we necessarily establish and allow: or else they uphold the ubiquity of Christs body, which we may §1not grant at any hand, although we confess, §2that besides the signs, the thing it self is offered us of GOD, and by the faithful truly received, but after that manner which we will declare in the tenth question. Notwithstanding it should seem,² that these terms (which are under) for concord's sake may be admitted, but not unless a plain and manifest interpretation be joined withal: to wit, that these particles are so to be understood, not as though Christs flesh should be placed upon earth, but that we may know, that ⟨p. 140⟩besides the signs themselves which are upon the earth, Christ himself which is in heaven, is truly given unto us, as the signs on earth do bear witness.

A As yet wee feare to vse these, or suche like manner of speaches, because they seeme to take awaye the distaunce of places,¹ which wee necessarilie establishe and allowe: or else they vpholde the vbiquitie of Christes bodie, which we maie §1not graunt at any hand, although we confesse, §2that besides the signes, the thing it selfe is offered vs of GOD, and by the faithfull truely receiued, but after that maner which we will declare in the tenth question. Notwithstanding it shold seeme,² that these termes (which are vnder) for concordes sake may be admitted, but not vnlesse a plaine and manifest interpretation be ioyned withall: to wit, that these particles are so to bee vnderstoode, not as though Christs flesh shoulde be placed vppon earth, but that we may knowe, that ⟨p. 140⟩besides the signes themselues which are vppon the earth, Christ himselfe whiche is in heauen, is truely giuen vnto vs, as the signes on earth doo beare witnes.

1. 1Two causes why these kinds of speeches are not to be allowed.Two causes why these kindes of speeches are not to be allowed.
2. 2A christian yielding, for peace sake, but yet with good cautions and exceptions.A christian yeelding, for peace sake, but yet with good cautions and exceptions.

Q 8 What ought we to judge of this manner of saying, Christ is present in the supper, corporally, really, substantially?

Q 8 What ought we to iudge of this manner of sayeng, Christ is present in the supper, corporallie, reallie, substantiallie?

A For the self-same cause before alleged, we do not use these forms of speech neither:¹ notwithstanding it should seem, that they also might be tolerated or borne withal, so that we add the interpretation following, to wit, that these things do not pertain to that manner of conjunction, whereby the thing is joined with the signs, but serve rather to express and declare the matter it self, that is to say, that so we may understand, that by the action of the supper, there is established and confirmed in us, not only the virtue and power of Christ, but chiefly, our very growing up with christ himself, from which we have affirmed the same to flow,² even as it were, from a fountain, because afterwards we fetch from him, both true life, and also all things necessary to salvation. Neither would I judge ⟨p. 141⟩it to be refused, that a like interpretation may again be joined to this our manner of speaking, that Christ is spiritually in the supper, least any man should think that we separate Christs power from the very flesh of Christ, or imagine unto him a special body.

A For the selfe-same cause before alleadged, wee doo not vse these formes of speech neither:¹ notwithstanding it should seeme, that they also might bee tollerated or borne withal, so that we adde the interpretation following, to witte, that these things doo not pertaine to that manner of coniunction, wherby the thing is ioyned with the signes, but serue rather to expresse and declare the matter it selfe, that is to say, that so wee may vnderstand, that by the action of the supper, there is established and confirmed in vs, not onlie the vertue and power of Christ, but chiefly, our very growing vp with christ himself, from which we haue affirmed the same to flowe,² euen as it were, from a fountaine, because afterwardes wee fetch from him, both true life, and also all thinges necessarie to saluation. Neither would I iudge ⟨p. 141⟩it to be refused, that a like interpretation may againe be ioyned to this our manner of speaking, that Christ is spirituallie in the supper, least any man shoulde thinke that we separate Christs power from the very flesh of Christ, or imagine vnto him a speciall bodie.

1. 1Hard speeches with some qualifications and interpretations may be tolerated for a time.Hard speeches with some qualifications and interpretations may be tollerated for a time.
2. 2This is the law of righteousness; to have that done to our selves that we would do to others.This is the lawe of righteousnes; to haue that doone to our selues that we woulde do to others.

Q 9 What is to be judged of this manner of saying: That Christ is present in the supper, and is distributed also, by an incomprehensible manner, or after a sort, that can not be understood?

Q 9 What is to bee iudged of this manner of sayeng: That Christ is present in the supper, and is distributed also, by an incomprehensible manner, or after a sorte, that can not bee vnderstoode?

A We use this manner of speech, but yet in a far other sense and meaning than some are wont.¹ For (unless peradventure we be deceived) they seem to take this saying after this sort, as though by a certain divine and heavenly power, by reason also of the personal union of the flesh with the godhead Christs flesh should be really at one time and together, both in heaven and in earth. But, though we neither deny the omnipotency of GOD: neither the true conjunction of the thing,² with the signs, and of the faithful with Christ himself, we do yet notwithstanding, by reason of the truth of Christs flesh, ⟨p. 142⟩and his ascension likewise plainly affirm that the body of Christ is now verily absent from the world,³ & shall remain absent until he come to judge the quick and the dead. Nevertheless we confess, this mystery of god to be incomprehensible & beyond our understanding:⁴ whereby it falleth out, that that which is, and remaineth in heaven, & not else-where, that so we may draw life and salvation from him, who is truly offered unto us, and in deed communicated of us. For albeit we know, first, that the Holy-ghost, that is to say, gods power doth work this,⁵ and then that as in regard of our selves, all this is to be received of us, by the only instrument or mean of faith: yet the power of the spirit, and the force of faith, do exceed all our understanding: whereby it cometh to pass also, that even this whole action is very properly called, a mystery or secret, as the Greeks used to term it.

A We vse this manner of speech, but yet in a far other sense and meaning than some are woonte.¹ For (vnlesse peraduenture wee be deceiued) they seeme to take this saying after this sort, as though by a certaine diuine and heauenlie power, by reason also of the personall vnion of the flesh with the godhead Christs flesh should be really at one time and together, both in heauen and in earth. But, though we neither deny the omnipotencie of GOD: neither the true coniunction of the thing,² with the signes, and of the faithfull with Christ himselfe, we do yet notwithstanding, by reason of the truth of Christs flesh, ⟨p. 142⟩and his ascension likewise plainly affirme that the body of Christ is nowe verily absent from the world,³ & shal remaine absent vntill he come to iudge the quick and the dead. Neuertheles we confes, this mysterie of god to be incomprehēsible & beyond our vnderstanding:⁴ whereby it falleth out, that that which is, and remaineth in heauen, & not els-where, that so we may draw life and saluation from him, who is trulie offered vnto vs, and in deede communicated of vs. For albeit wee knowe, first, that the Holie-ghost, that is to say, gods power doth worke this,⁵ and then that as in regarde of our selues, all this is to be receiued of vs, by the onelye instrument or meane of faith: yet the power of the spirit, and the force of faith, doo exceede all our vnderstanding: whereby it commeth to passe also, that euen this whole action is verie properly called, a mysterie or secret, as the Greeks vsed to terme it.

1. 1A corrupt interpretation.
2. 2A true interpretation.
3. 3Acts 3.21.Actes 3.21.
4. 4Faith joineth things together that be as far asunder as heaven and earth.Faith ioyneth things together that be as farre asunder as heauen and earth.
5. 5The power of the spirit, and of the force of faith.The power of the spirite, and of the force of faith.

Q 10 How is the matter or thing of the Sacrament communicated or partaken of us?

Q 10 How is the matter or thing of the Sacrament communicated or partaken of vs?

A The matter of the Sacrament, that is to say, Christ himself, is received of us, by a spiritual manner, through faith. ⟨p. 143⟩And we call that a Spiritual manner of receiving or communicating,¹ not only in which Christ his spirit is communicated with us, but also, that which is not earthly or natural, but dependeth of the incomprehensible power of the Holy-ghost, by which most straight bond indeed the members are more and more joined with their head. For we exclude and shut out, all pouring abroad and mingling of substances, and also all fitness of joining together of natural parts, and yet can hold and main••ine a true growing up of the faithful with Christ, which can not be hindered by any distance of places: for our faith cleaveth unto the word of God, who indeed performeth that which he promiseth.

A The matter of the Sacrament, that is to say, Christ himselfe, is receiued of vs, by a spirituall manner, thorow faith. ⟨p. 143⟩And wee call that a Spirituall manner of receiuing or communicating,¹ not onelie in which Christ his spirite is communicated with vs, but also, that which is not earthlie or naturall, but dependeth of the incomprehensible power of the Holie-ghost, by which most straight bond indeede the members are more and more ioyned wyth their head. For we exclude and shutte out, all powring abroade and mingling of substaunces, and also all fitnesse of ioyning together of naturall partes, and yet can holde and main••ine a true growing vppe of the faithfull with Christ, which can not bee hindered by anie distaunce of places: for our faith cleaueth vnto the worde of God, who indeede performeth that which he promiseth.

1. 1Spiritual receiving what it is.Spirituall receiuing what it is.

Q 11 In what sense are these speeches (To eat the Lords body, and to drink his blood, and other such like) to be admitted?

Q 11 In what sense are these speeches (To eate the Lords body, and to drinke his bloud, and other such like) to be admitted?

A We say,¹ that these manner of speeches do also belong to that communicating or partaking, whereby we lay hold of Christ, even in the simple word, or in the word it self alone: yea, we affirm, that they are very effectual and significant, ⟨p. 144⟩but so, that the words of eating and drinking, when they are spoken of the taking of the body and blood of Christ, are no less figuratively to be understood, than if a man should attribute to faith a mouth and teeth.² Now we allege two chief causes why the holy-ghost speaketh after that manner: one cause is, that he may show, how strait our conjunction with christ is, by the means of faith: for nothing more groweth up and increaseth with us, than meat and drink, without which no man ca•••asse over his time, or spend this life: •he other cause (which also properly hath place in the Sacraments) is,³ that by this way and means it may be declared, how true the Lord is in delivering the matter it self, which he promiseth by signs, as it were, by certain pledges given: for thereby it cometh to pass, that though the only signs are taken with the hand, and received with the mouth, yet that also which beside the signs, is truly offered, and by faith only spiritually received, is said to be taken, eaten, drunken, &c: And for this cause we acknowledge,⁴ that the holy Fathers have used many other forms of speaking, not unlike these, which ⟨p. 145⟩we notwithstanding will not at this day heedlessly use, but suppose rather, that the same are to be mitigated by some profitable and fit interpretations, and the rather, because of many errors spread abroad by Satan, and many controversies also by this occasion stirred up in the church of God.

A We say,¹ that these manner of speeches do also belōg to that communicating or partaking, whereby wee laye holde of Christ, euen in the simple word, or in the worde it selfe alone: yea, wee affirme, that they are verye effectuall and significant, ⟨p. 144⟩but so, that the wordes of eating and drinking, when they are spoken of the taking of the body and bloud of Christ, are no lesse figuratiuely to be vnderstoode, than if a man should attribute to faith a mouth and teeth.² Now we alleadge two chiefe causes why the holy-ghost speaketh after that manner: one cause is, that hee may shew, how strait our coniunction with christ is, by the meanes of faith: for nothing more groweth vp and increaseth with vs, than meate and drinke, without which no man ca•••asse ouer his time, or spend this life: •he other cause (which also properly hath place in the Sacraments) is,³ that by this way and meanes it may be declared, how true the Lorde is in deliuering the matter it selfe, which he promiseth by signes, as it were, by certaine pledges giuen: for thereby it commeth to passe, that though the onely signes are taken wyth the hand, and receiued wyth the mouth, yet that also which beside the signes, is truely offered, and by faith onely spiritually receiued, is said to be taken, eaten, drunken, &c: And for this cause we acknowledge,⁴ that the holie Fathers haue vsed manie other forms of speaking, not vnlike these, which ⟨p. 145⟩wee notwithstanding will not at this day heedelesly vse, but suppose rather, that the same are to be mitigated by some profitable and fitte interpretations, and the rather, bicause of many errors spread abrode by Sathan, and many controuersies also by this occasion stirred vp in the church of God.

1. 1Eating and drinking referred to Christs body and blood must be figuratively understood.Eating and drinking referred to Christs bodie and bloud must be figuratiuelie vnderstoode.
2. 2Two causes why the holy-ghost useth borrowed speeches. The first.Two causes why the holie-ghost vseth borrowed speeches. The first.
3. 3The second.
4. 4Why we use not the fathers phrases in the •upper.Why we vse not the fathers phrases in the •upper.

Q 12 How are these words: This is my body, and this is my blood, to be expounded?

Q 12 How are these wordes: This is my bodie, and this is my bloud, to bee expounded?