Two treatises. 1. The holy exercise of a true fast, described out of God's…

3 The gross and palpable absurdities which follow this opinion of Transubstantiation, are sufficient and strong enough of them selves, to make it out of credit, with all persons endued with holy wisdom and understanding, & to cause them to esteem of it, not only as a thing false and erroneous but very ungodly and blasphemous also. To reckon up all, or largely to discourse upon the ⟨p. 25⟩particulars, it is not my purpose, but only to touch some shortly, yet so as the vanity and falsehood of this great corruption may thereby easily appear.

3 The grosse and palpable absurdities which follow this opinion of Transubstantiation, are sufficient and strong inough of them selues, to make it out of credite, with al persons indued with holie wisedome and vnderstanding, & to cause them to esteeme of it, not onely as a thing false and erronious but very vngodly and blasphemous also. To reckon vp all, or largely to discourse vpon the ⟨p. 25⟩particulars, it is not my purpose, but onely to touch some shortly, yet so as the vanitie and falsehood of this great corruption may thereby easily appeare.

1 First I say, that this doth utterly destroy the nature of a Sacrament, which must ever consist of two parts; to wit, of visible elements, and invisible graces; which can not be, if so be it that the nature and substance of the elements, be either changed, or vanish away, and the things represented by the same, come in their place; because that the one part of the Sacrament (to wit, the visible sign) is then and there wanting.

1 First I say, that this doth vtterly destroy the nature of a Sacrament, which must euer consist of two partes; to wit, of visible elements, and inuisible graces; which can not be, if so be it that the nature and substaunce of the elementes, be either chaunged, or vanish away, and the things represented by the same, come in their place; because that the one part of the Sacrament (to witt, the visible signe) is then and there wanting.

2 Secondly, I affirm, that it is injurious to the ⟨p. 26⟩glorified body of our Saviour, not only while it bringeth him from heaven, the place of all blessedness, into earth, the place of all misery & wretchedness; but also whilst it maketh it to be rent and torn in pieces, not only with the teeth of good men, (a matter which Nature abhorreth) but with the teeth of the wicked and ungodly; yea with the teeth of Mice, Dogs, and other unreasonable creatures: yea, whilst it maketh it, which is immortal, in immortal glory, subject to putrefaction, corruption, and Worms, by reason of the long reservation thereof, and at the last, to consuming in the fire, (a fact of horrible cruelty, ⟨p. 27⟩if it were Christs flesh) because it may not otherwise be made away, (as they them selves confess) if it be overtaken with hoariness, moldiness, or any such like.

2 Secondly, I affirme, that it is iniurious to the ⟨p. 26⟩glorified bodie of our Sauiour, not onely while it bringeth him from heauen, the place of all blessednesse, into earth, the place of all miserie & wretchednesse; but also whilest it maketh it to be rent and torne in peeces, not onely with the teeth of good men, (a matter which Nature abhorreth) but with the teeth of the wicked and vngodly; yea with the teeth of Mise, Dogges, and other vnreasonable creatures: yea, whilest it maketh it, which is immortall, in immortal glorie, subiect to putrifaction, corruption, and Wormes, by reason of the long reseruation thereof, and at the last, to consuming in the fire, (a fact of horrible crueltie, ⟨p. 27⟩if it were Christes flesh) because it may not otherwise be made away, (as they them selues confesse) if it be ouertaken with horinesse, moldinesse, or any such like.

4 Fourthly, it doth destroy all the Articles of our Faith, which concern Christs ascension in heaven, sitting at the right hand of the Father, and his coming again, together with all the places of Scripture, that confirm those most holy, comfortable, and necessary points. For if he be here in respect of his bodily power & presence, how can he be justly said to have ascended in respect of his body, into heaven, and to sit there at the right hand of his Father, making continual intercession for us? Or how can it be affirmed, that from thence he shall come with great power and glory, to judge the quick and the dead, seeing ⟨p. 30⟩he is here on earth already? Let men of the world deem what they list, this is the truth that God hath sanctified unto us in his word, and do steadfastly believe it in my heart, and will through Gods goodness and strength, always confess the same with my mouth, that from the time of his ascension, the heavens must contain Christ's natural body, until the time that all things be restored, Acts 3.21. that is, even to the worlds end.

4 Fourthly, it doth destroy all the Articles of our Fayth, which concerne Christes ascension in heauen, sitting at the right hand of the Father, and his comming againe, together with all the places of Scripture, that confirme those most holy, comfortable, and necessarie poyntes. For if he be heere in respect of his bodily power & presence, how can he be iustly said to haue ascended in respect of his bodie, into heauen, and to sit there at the right hand of his Father, making continuall intercession for vs? Or how can it be affirmed, that from thence hee shall come with great power and glorie, to iudge the quicke and the dead, seeing ⟨p. 30⟩he is heere on earth already? Let men of the world deeme what they list, this is the truth that God hath sanctified vnto vs in his word, and doe steadfastly beleeue it in my heart, and will through Gods goodnesse and strength, alwayes confesse the same with my mouth, that from the time of his ascension, the heauens must containe Chistes naturall bodie, vntill the time that all thinges be restored, Actes 3.21. that is, euen to the worldes end.

5 Fifthly, I say that this opinion doth deprive us of all the spiritual graces and comforts, that God the father in his Son Christ, by sending the holy Ghost the third person in the Deity, ⟨p. 31⟩hath bestowed upon the whole Church generally, and every particular member thereof. For, doeth not our Saviour Christ say? John. 16.7. I tell you the trueth: It is expedient for you that I go away; for if I go not away, that Comforter will not come unto you: But if I depart, I will send him unto you. Either this then must be true, that we have the holy Ghost by the bodily absence of our Saviour Christ given to the Church, as before is said; or else if Christ be here bodily present, the holy Ghost is not yet come; which you may see plainly overthrown. Act. 2.1.2.

5 Fifthly, I say that this opinion doth depriue vs of all the spirituall graces and comforts, that God the father in his sonne Christ, by sending the holy Ghost the third person in the Deitie, ⟨p. 31⟩hath bestowed vpon the whole Church generally, and euery particular member thereof. For, doeth not our Sauiour Christ say? Iohn. 16.7. I tell you the trueth: It is expedient for you that I goe away; for if I goe not away, that Comforter will not come vnto you: But if I depart, I will sende him vnto you. Either this then must be true, that we haue the holy Ghost by the bodily absence of our Sauiour Christ giuen to the Church, as before is sayd; or else if Christ be heere bodily present, the holy Ghost is not yet come; which you may see plainely ouerthrowne. Act. 2.1.2.

6 Sixthly, this assertion accuseth Christ of manifest ⟨p. 32⟩lying and untruth. For he himself hath said, Math. 26.11. The poor ye have always with you, but me ye shall not have always. And yet this people dare affirm, that we have him continually, not in respect of his spiritual power and presence only, in which respect he filleth all places, both in heaven and in earth, and is said to be with the believers even unto the end of the world Matth. 28.20. But in respect of corporal and bodily presence, then the which nothing can be more absurd, as hath been before showed.

6 Sixthly, this assertion accuseth Christ of manifest ⟨p. 32⟩lying and vntrueth. For he himselfe hath said, Math. 26.11. The poore yee haue alwayes with you, but me ye shall not haue alwaies. And yet this people dare affirme, that wee haue him continually, not in respect of his spirituall power and presence onely, in which respect he filleth all places, both in heauen and in earth, and is sayd to be with the beleeuers euen vnto the end of the world Matth. 28.20. But in respect of corporall and bodily presence, then the which nothing can be more absurde, as hath been before shewed.

But here arise up three special objections, to be answered: two whereof, are taken for the words of ⟨p. 33⟩the text of holy Scripture, & the third from the omnipotency & almighty power of our Saviour Christ: common things indeed, and might as easily be rejected as objected: but yet both for the strengthening of them that stand, & for the satisfying & instruction of them that be weak and ignorant. I will in a word or two, as it were, make a short, yet a sound, sufficient, and true answer I hope, to every one of them severally and by them selves.

But heere arise vp three speciall obiections, to be answered: two whereof, are taken for the wordes of ⟨p. 33⟩the text of holy Scripture, & the third from the omnipotencie & almightie power of our Sauiour Christ: common thinges indeede, and might as easily be reiected as obiected: but yet both for the strengthening of them that stand, & for the satisfying & instruction of them that be weake and ignoraunt. I will in a word or two, as it were, make a short, yet a sound, sufficient, and true answere I hope, to euery one of them seuerally and by them selues.

The first place objected, were these words out of John. 6.13. Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whereunto I answer, first, ⟨p. 34⟩that neither these words, neither the rest of the Chapter, can properly be understood of the Lords supper; because that was not at that time instituted and ordained, but rather of our communication or partaking with Christ, by the means of faith apprehending the word, and applying particularly unto our selves, all the gracious and sweet promises, that the Lord hath made and offered unto us therein: which may appear, partly because he persisteth by a a continual thread of speech as it were, in the metaphor of Bread or Meats, mentioned vers. 26.27 using sundry borrowed speeches agreeing well to the circumstance of the ⟨p. 35⟩matter, wherein he was to deal: and partly, because he speaketh so often not of eating only, but also of believing; as vers. 23.40. &c. Which cannot be properly attributed to any outward or material thing; as may be gathered, Rom. 8.24. Also 2. Corinth. 5.7. But let us grant that it were to be understood of the holy Supper; yet it doth not for all that, establish any gross and carnal eating of the natural flesh or body of our Saviour Christ: for if it were so, then had not our Saviour sufficiently answered the Capernaites, who did grossly dream and dote of such a carnal manducation or eating, but rather had yielded unto the ⟨p. 36⟩same. Besides, if that should be allowed, in what a miserable estate should we leave the holy Fathers; who were long before the time of Christs taking our flesh upon him, and therefore could not eat it? And yet our Saviour affirmeth Mat. 8.11. that they were in the kingdom of Heaven: and Saint Paul saith 1. Corinth. 10.3.4 that they did all eat the same spiritual meat that we do, and did all drink the same spiritual drink that we do; there being no difference at all in respect of substance and effect betwixt their Sacraments and ours, but only in time, and in outward Elements: yet in what a miserable estate were Infants that should ⟨p. 37⟩die before they could communicate or partake in that holy Sacrament? One of these two must needs be granted; either that they must have the Communion ministered unto them; which thing indeed Augustine did once fantastically imagine: but S. Paul is flatly against it, 1. Corinth.

The first place obiected, were these wordes out of Iohn. 6.13. Except yee eate the flesh of the Sonne of man, and drinke his blood, yee haue no life in you. Wherevnto I answere, first, ⟨p. 34⟩that neither these wordes, neither the rest of the Chapter, can properly be vnderstoode of the Lords supper; because that was not at that time instituted and ordeined, but rather of our communication or partaking with Christ, by the meanes of fayth apprehending the worde, and applying particularly vnto our selues, all the gracious and sweete promises, that the Lord hath made and offered vnto vs therein: which may appeare, partly because hee persisteth by a a continuall threed of speach as it were, in the metaphor of Bread or Meates, mentioned vers. 26.27 vsing sundrie borowed speaches agreeing well to the circumstaunce of the ⟨p. 35⟩matter, wherein he was to deale: and partly, because he speaketh so often not of eating onely, but also of beleeuing; as vers. 23.40. &c. Which cannot be properly attributed to any outward or materiall thing; as may be gathered, Rom. 8.24. Also 2. Corinth. 5.7. But let vs graunt that it were to be vnderstood of the holy Supper; yet it doth not for all that, establish any grosse and carnall eating of the naturall flesh or body of our Sauiour Christ: for if it were so, then had not our Sauiour sufficiently aunswered the Capernaites, who did grossely dreame and doate of such a carnal manducation or eating, but rather had yeelded vnto the ⟨p. 36⟩same. Besides, if that should be allowed, in what a miserable estate should we leaue the holy Fathers; who were long before the time of Christes taking our flesh vpon him, and therefore could not eate it? And yet our Sauiour affirmeth Mat. 8.11. that they were in the kingdome of Heauen: and Saint Paul saith 1. Corinth. 10.3.4 that they did all eate the same spirituall meate that we doe, and did all drinke the same spirituall drinke that we doe; there being no difference at all in respect of substaunce and effect betwixt their Sacraments and ours, but onely in time, and in outward Elementes: yet in what a miserable estate were Infantes that should ⟨p. 37⟩die before they could communicate or partake in that holy Sacrament? One of these two must needes be graunted; either that they must haue the Communion ministred vnto them; which thing indeed Augustine did once fantastically imagine: but S. Paul is flatly against it, 1. Corinth.

11.28. who will have none admitted thereto, but such as can examine and try themselves, whether they be in the Faith or no; which Infants can not do: or else that without it, they are all condemned already: Both which are very absurd and beastly. So that you see for the avoiding of these absurdities, it can at no hand be understood, ⟨p. 38⟩either of the Sacraments, of the gross and carnal eating of Christs body in the same, but of the apprehension or laying hold of him, together with the particular application of him to our selves by the hand or instrument Faith propounded and set forth unto us, by the ministry of his Word and Gospel, or (if you will for reasoning sake) offered unto us in the use of the Supper, because there is in that respect, but one mean given us to take hold of him by; and that is the great grace and gift of Faith, which we must use in the Word & Sacraments, as men do in the apprehending of Christs righteousness; which though it ⟨p. 39⟩be not essentially dwelling in us, yet it is effectually made ours, whilst we apprehend and lay hold of the same by a sound and sure Faith: And even in like sort is Christ God & Man together with all his merits, not only offered, but laid hold of in the Word and Sacraments: For of like things, there is always a like consideration.

11.28. who will haue none admitted thereto, but such as can examine and trie themselues, whether they be in the Fayth or no; which Infantes can not doe: or else that without it, they are all condemned alreadie: Both which are verie absurde and beastly. So that you see for the auoyding of these absurdities, it can at no hande bee vnderstoode, ⟨p. 38⟩either of the Sacramentes, of the grosse and carnall eating of Christes body in the same, but of the apprehension or laying hold of him, togeather with the particular application of him to our selues by the hand or instrument Faith propounded and set foorth vnto vs, by the ministerie of his Word and Gospell, or (if you wil for reasoning sake) offered vnto vs in the vse of the Supper, because there is in that respect, but one meane giuen vs to take hold of him by; and that is the great grace and gift of Fayth, which we must vse in the Word & Sacraments, as men doe in the opprehending of Christes righteousnesse; which though it ⟨p. 39⟩be not essentially dwelling in vs, yet it is effectually made ours, whilest wee apprehend and lay hold of the same by a sounde and sure Fayth: And euen in like sort is Christ God & Man togeather with all his merites, not onely offered, but laide hold of in the Word and Sacramentes: For of like things, there is alwayes a like consideration.

The second place, is that sentence reported by the three Evangelists, Matthew, Mark, and Luke; and S. Paul himself also, reciting the institution of the Supper, which our Saviour Christ used, saying: This is my body: which they urge in the letter, after this sort: Hath not Christ said ⟨p. 40⟩it in plain terms? and shall I not believe it, though that my carnal understanding cannot conceive the same? To all this I answer: First, that the question is not of the words, for we as well as they confess the same; but of the sense: of which we will speak anon. Secondly, that we, are bound to believe all such things as are comprehended in Gods Word, though indeed our sensual reason, can not comprehend them; yet in such sort must we believe the same, and to such ends as the Lord himself hath appointed, not yet stretching them further, then the Lord would have us; nor restraining them to narrow or ⟨p. 41⟩purposes, then the Lord hath appointed; neither yet failing in the allegation of them, either in the matter, manner, or end: for if we do, we do nothing else thereby but heap up just condemnation against our own souls. Concerning the words, and the plainness of them; I say that other words are as plain as they, both in the old and new testament, which must yet notwithstanding, be otherwise interpreted, then the words themselves seem to import. For example in the 17 of Genesis 10. Circumcision is called the Covenant betwixt GOD and his people, whereas it was but the sign of the Covenant: For the Covenant ⟨p. 42⟩it self was, that he would be the God of Abraham, and in him of all the Faithful, and of their seed after them. So in the new Testament, Christ saith of him self, John 15.5. I am the Vine; whereas we know and believe, that Christ was no Vine, but that he calleth him self so in a certain resemblance; because look what property the fruit of the Vine hath in respect of our bodies, to wit, to comfort men, and ro make them glad hearts: the same hath Christ, and the fruits of his grace received by Frith, in respect of our souls: and as the Branches of the Vine have nothing of them selves, but all that they have, they have ⟨p. 43⟩it from the Vine it self: so none of his members can bring forth fruit, but by abiding in him; and being made fruitful through his grace.

The seconde place, is that sentence reported by the three Euangelistes, Matthew, Marke, and Luke; and S. Paul himselfe also, reciting the institution of the Supper, which our Sauiour Christ vsed, saying: This is my body: which they vrge in the letter, after this sorte: Hath not Christ said ⟨p. 40⟩it in plaine tearmes? and shal I not beleeue it, though that my carnall vnderstanding cannot conceiue the same? To all this I answere: First, that the question is not of the wordes, for wee as well as they confesse the same; but of the sense: of which wee will speake anone. Secondly, that wee, are bounde to beleeue all such thinges as are comprehended in Gods Worde, though indeed our sensuall reason, can not comprehend them; yet in such sort must we beleeue the same, and to such endes as the Lord himselfe hath appointed, not yet stretching them further, then the Lorde would haue vs; nor restraining them to narrow or ⟨p. 41⟩purposes, then the Lord hath appoynted; neither yet fayling in the allegation of them, either in the matter, manner, or end: for if we doe, wee doe nothing else thereby but heape vp iust condemnation against our owne soules. Concerning the wordes, and the plainenes of them; I say that other words are as plaine as they, both in the old and new testament, which must yet notwithstanding, be otherwise interpreted, then the words themselues seeme to import. For example in the 17 of Genesis 10. Circumcision is called the Couenaunt betwixt GOD and his people, whereas it was but the signe of the Couenaunt: For the Couenaunt ⟨p. 42⟩it selfe was, that hee would be the God of Abraham, and in him of all the Faythfull, and of their seed after them. So in the new Testament, Christ sayth of him selfe, Iohn 15.5. I am the Vine; whereas wee know and beleeue, that Christ was no Vine, but that hee calleth him selfe so in a certaine resemblance; because looke what propertie the fruite of the Vine hath in respect of our bodies, to witt, to comfort men, and ro make them glad heartes: the same hath Christ, and the fruites of his grace receiued by Fryth, in respect af our soules: and as the Branches of the Vine haue nothing of them selues, but all that they haue, they haue ⟨p. 43⟩it from the Vine it selfe: so none of his members can bring foorth fruite, but by abyding in him; and being made fruitfull through his grace.

In like manner is the Bread of the Lords Supper, called his Body, because, as we have said before, look what proper and peculiar office the Bread hath or yieldeth to our natural bodies; the self same doth Jesus Christs body broken, taken hold of by Faith, spiritually communicate unto our souls. And this speech is usual in the Scriptures, to attribute that to the sign, which is proper and peculiar to the thing signified, by reason of the straight analogy, proportion, and agreement, which is between ⟨p. 44⟩the sign, and the thing signified; and not in any other respect, of consubstantiation, transubstantiation, or any other such like fantastical dotage.

In like manner is the Bread of the Lords Supper, called his Body, because, as we haue sayd before, looke what proper and peculiar office the Bread hath or yeeldeth to our naturall bodies; the selfe same doth Iesus Christes body broken, taken hold of by Faith, spiritually communicate vnto our soules. And this speach is vsuall in the Scriptures, to attribute that to the signe, which is proper and peculiar to the thing signified, by reason of the stre ght analogie, proportion, and agreement, which is betweene ⟨p. 44⟩the signe, and the thing signified; and not in any other respect, of consubstantiatiō, transubstantiation, or any other such like fantasticall dotage.

Beside, the very circumstances of time, place, person, and manner of doing, do sufficiently prove the vanity and untruth of this gross interpretation. For this Sacrament being instituted by Christ him self a little before his death, in the presence of the Apostles (who had all their senses satisfied in the beholding, hearing, and feeling, of the natural body of our Saviour Christ) he him self sitting at the Table with them, and speaking these words in their presence and ⟨p. 45⟩hearing; it could not be, that that bread, offered unto them as the pledge of his body, should be his natural body, or body of flesh, unless you will say, that Christ had two bodies: one sitting at the table, instituting the action of the Supper; and an other borne in his hands, and delivered unto his Apostles: then the which, what can be, not only more absurd and blasphemous, in respect of our Saviour Christ him self; but also more unprofitable and uncertain to us, as which might provoke us to doubt, whether of his bodies were crucified for our transgressions? Now, as we do justly reject this gross sense, so for the instruction ⟨p. 46⟩of the ignorant, and strengthening of the weak, we will in a few lines put down the true meaning of these words. For the better performance whereof, I would have this to be noted.

Beside, the verie circumstances of time, place, person, and manner of doing, doe sufficiently prooue the vanitie and vntruth of this grosse interpretation. For this Sacrament being instituted by Christ him selfe a little before his death, in the presence of the Apostles (who had all their senses satisfied in the beholding, hearing, and feeling, of the naturall body of our Sauiour Christ) he him selfe sitting at the Table with them, and speaking these words in their presence and ⟨p. 45⟩hearing; it could not bee, that that bread, offered vnto them as the pledge of his body, should be his naturall bodie, or bodie of flesh, vnlesse you will say, that Christ had two bodies: one sitting at the table, instituting the action of the Supper; and an other borne in his handes, and deliuered vnto his Apostles: then the which, what can be, not onely more absurde and blasphemous, in respct of our Sauiour Christ him selfe; but also more vnprofitable and vncertaine to vs, as which might prouoke vs to doubt, whether of his bodies were crucified for our transgressions? Now, as we doe iustly reiect this grosse sense, so for the instruction ⟨p. 46⟩of the ignoraunt, and strengthening of the weake, we wil in a few lines put downe the true meaning of these wordes. For the better performaunce whereof, I would haue this to be noted.

1 In he first place, which I am sure also no man of sound judgement can well deny, that all words, and therefore these of the Supper, must be expounded according to the subject, argument, or matter whereof they entreat: and therefore their speaking particularly of the Lords Supper, must of necessity be understood of the Sacrament of the body and blood of our Saviour Christ, exhibited unto us in that Supper.

1 In he first place, which I am sure also no man of sounde iudgement can well denie, that all wordes, and therefore these of the Supper, must be expounded according to the subiect, argument, or matter whereof they intreate: and therefore their speaking particularly of the Lordes Supper, must of necessitie be vnderstood of the Sacrament of the body and blood of our Sauiour Christ, exhibited vnto vs in that Supper.

2 Secondly, I would have this to be remembered, that seeing all confess these words to be spoken of the Sacrament, we must not gather, that the word Body, is otherwise attributed to the Bread, then the nature and quality (as it were) of Sacraments will bear; for then if we should grant that, we should easily destroy and overthrow all Sacraments of the Church whatsoever; because in this behalf, or respect, there is a like proportion to be observed in one, as in all: And if one be defaced in respect of a wrong sense, the least can hardly, or not at all stand upright.

2 Secondly, I would haue this to be remembred, that seeing all confessr these wordes to be spoken of the Sacrament, we must not gather, that the word Body, is otherwise attributed to the Bread, then the nature and qualitie (as it were) of Sacramentes will beare; for then if wee should graunt that, wee should easily destroy and ouerthrow all Sacramentes of the Church whatsoeuer; because in this behalfe, or respect, there is a like proportion to be obserued in one, as in all: And if one be defaced in respect of a wrong sense, the least can hardly, or not at all stand vpright.

3 Thirdly, that this is the nature of all sacraments, ⟨p. 48⟩that the elements and rites used in the same, be true and effectual, not signs only, but testimonies and pledges of these things, for the signifying and subjecting of which unto our senses they were ordained: and yet when I use the word, Sign, I would not be taken as though I meant that they are bare, vain, or unprofitable Signs, such as Painters commonly use to make, but even thus far-forth effectual, that it is no more true & certain, that we see the same with our eyes, touch them with our hands, receive them with our mouths & eat them; then that is also as true and certain, that the Lord exhibiteth and offereth unto us, what ⟨p. 49⟩so ever they represent unto us; that is, the very body and blood of our Saviour Christ. These rules being thus then observed, I gather and put down this true & holy sense of these words: This is my body: that is to say, This Bread which Christ took, blessed, brake; & gave unto his Disciples, and appointed to be the element of this action, is sacramentally & spiritually, being received & eaten by Faith, a sure sign & an effectual pledge, that Christs body is become the spiritual food & nourishment of our souls. And I use these words, sacramentally & spiritually, that thereby I might meet with their gross slander, who when they ⟨p. 50⟩hear of a sign, and a thing signified, say that we do evacuate and make of no force the Lords Supper. No, we are so far off from holding any such conclusion, that we know and believe, that the believers, do beside the outward signs and elements, truly receive by the mean of faith, after a spiritual sort, that which is represented by the outward elements; to wit, whole Christ, with all his gifts and graces. And yet we do not imagine, either transubstantiation, or any such like devise; but only think upon and believe, the sacramental conjunction of the sign and the thing signified, For those things can not stand with the truth ⟨p. 51⟩of Christs humanity; as hath been bef re showed: neither indeed are they necessary for salvation. For, that we may be made partakers of Christ, it is not of necessity required, that his Body should be really present upon the earth;

3 Thirdly, that this is the nature of all sacraments, ⟨p. 48⟩that the elementes and rites vsed in the same, be true and effectuall, not signes onely, but testimonies and pledges of these things, for the signifying and subiecting of which vnto our senses they were ordained: and yet when I vse the word, Signe, I would not bee taken as though I meant that they are bare, vaine, or vnprofitable Signes, such as Painters cōmonly vse to make, but euen thus farre-foorth effectuall, that it is no more true & certaine, that we see the same with our eyes, touch them with our hands, receiue them with our mouthes & eate them; then that is also as true and certaine, that the Lord exhibiteth and offereth vnto vs, what ⟨p. 49⟩so euer they represent vnto vs; that is, the verie bodie and bloud of our Sauiour Christ. These rules being thus then obserued, I gather and put downe this true & holie sense of these wordes: This is my body: that is to say, This Bread which Christ tooke, blessed, brake; & gaue vnto his Disciples, and appoynted to be the element of this action, is sacramentally & spiritually, being receiued & eaten by Fayth, a sure signe & an effectuall pledge, that Christs body is become the spirituall food & nourishment of our soules. And I vse these words, sacramentally & spiritually, that therby I might meete with their grosse slaunder, who when they ⟨p. 50⟩heare of a signe, and a thing signified, say that wee doe euacuate and make of no force the Lordes Supper. No, we are so farre off from holding any such conclusion, that we know and beleeue, that the beleeuers, doe beside the outward signes and elements, truely receiue by the meane of fayth, after a spirituall sort, that which is represented by the outward elementes; to witte, whole Christ, with all his giftes and graces. And yet we doe not imagine, either transubstantiation, or any such like deuise; but onely thinke vpon and beleeue, the sacramentall coniuction of the signe and the thing signified, For those thinges can not stand with the truth ⟨p. 51⟩of Christes humanitie; as hath been bef re shewed: neither indeed are they necessarie for saluation. For, that we may be made partakers of Christ, it is not of necessitie required, that his Body should be really present vpon the earth;