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Two very learned Sermons of M. Beza, together with a short sum of the sacrament of the Lords Supper:Whereunto is added a treatise of the substance of the Lords Supper, wherein is briefly and soundly discussed the principal points in controversy, concerning that question. By T. W.2. CORINTH. 13.5. Prove your selves whether ye are in the faith: Examine your selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?AT LONDON Printed by Robert Would-grave, for T. Man, and T. Gubbins. Anno. 1588.Two very lerned Sermons of M. Beza, togither with a short sum of the sacrament of the Lordes Supper:Wherevnto is added a treatise of the substance of the Lords Supper, wherin is breflie and soundlie discussed the p•incipall points in controuersie, concerning that question. By T. W.2. CORINTH. 13.5. Prooue your selues vvhether ye are in the faith: Examine your selues. Knovv ye not your ovvne selues, hovv that Iesus Christ is in you, except ye be reprobats?AT LONDON Printed by Robert Walde-graue, for T. Man, and T. Gubbins. Anno. 1588.Title page of Two very learned sermons of M. Beza, together with a short sum of the…, London, 1588Two 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…Theodore Beza, 1588

The substance of the Lords supper, shortly and soundly set forth, for the instruction and comfort of all true christian Readers.The substance of the Lords supper, shortlie and soundlie sette forth, for the instruction and comfort of all true christian Readers.

pp. 150–25082 passagespart 1 of 3

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

:141p. 150

The substance of the Lords supper, shortly and soundly set forth, for the instruction and comfort of all true christian Readers.

The substance of the Lords supper, shortlie and soundlie sette forth, for the instruction and comfort of all true christian Readers.

:142p. 150

TO clear, yea, to void all the controversies, that from time to time have crept into the church of Christ, concerning the matter of the lords supper, these three circumstances are meet especially to be considered.

TO cleare, yea, to void al the controuersies, that frō time to time haue crept into the church of Christ, concerning the matter of the lords supper, these three circumstances are meete especially to bee considered.

:143p. 150–151¶1

¹1 First, who ordained it, to wit, Jesus Christ our lord and saviour, which tendeth to two especial ends: first, to prove his eternal deity or godhead, because it belongeth to God alone, and none other, to institute and ordain holy signs and Sacraments in his church, whereof also it should seem there is very great and good reason, both in as much as the Church it self is,² the house of the living God, and his peculiar inheritance: and also because it belongeth to him alone, to give that virtue & strength unto elements of common and unclean by sin, to become purified and holy through grace: secondly, it seemeth to ⟨p. 151⟩teach us, to have a more reverent regard to come to the sound knowledge and religious use thereof, not only because he being God, and the ordainer thereof, hath all power in his own hands, to punish the profane contemners and abusers of the same, but also because he, of whom we have that that we have, not only as in consideration of our name, Christian, but also as in respect of all other both spiritual and bodily graces, hath instituted the same for his own glory and our good.

:152p. 156–157¶2

2 Secondly, that as bread hath this property, through Gods blessing given it, to feed and strengthen our natural bodies in this life?¹ so his body being represented effectually unto us by that bread, and apprehended & applied unto our selves by faith, hath the self same property touching our souls, to strengthen and to nourish them spiritually,² even to eternal life. And even as the wine doth comfort & make mans heart glad, as appeareth by sundry scriptures: so our full joy and spiritual comfort, is to be found in none other but in him alone. And (to join these two together, of which we have spoken severally) this we must know and believe further, that as our bodily diet is then full whole and perfect, as it were, when it consisteth of these two things, to wit, bread and wine or drink: so we are to know and believe, that the fullness and perfection of all spiritual nourishment, is to be found in Christ alone, and no where else, ⟨p. 157⟩whilst that he is become, as well the drink as the meat of our soul, not only in this double sign helping our infirmity, but also teaching us to seek the heavenly refection and nourishment of our souls, fully and wholly in him, and no where else, whereunto also he himself in some sort alludeth. Matth. 11.28. ³and in other places of scripture.

2 Secondlie, that as bread hath this property, through Gods blessing giuen it, to feed and strengthen our naturall bodies in this life?¹ so his bodie being represented effectuallie vnto vs by that bread, and apprehended & applied vnto our selues by faith, hath the selfe same propertie touching our soules, to strengthen and to nourish them spirituallie,² euen to eternall life. And euen as the wine dooth comfort & make mans heart glad, as appeareth by sundrie scriptures: so our full ioy and spirituall comfort, is to be found in none other but in him alone. And (to ioine these two togither, of which we haue spoken seuerallie) this we must know and beleeue further, that as our bodily diet is then ful whole and perfect, as it were, when it consisteth of these two things, to wit, bread and wine or drinke: so we are to know and beleeue, that the fulnesse and perfection of all spirituall nourishment, is to be found in Christ alone, and no where else, ⟨p. 157⟩whilest that he is become, as well the drinke as the meat of our soule, not onelie in this double signe helping our infirmity, but also teaching vs to seeke the heauenly refection and nourishment of our soules, fullie and wholy in him, and no where els, whervnto also he himselfe in some sort alludeth. Matth. 11.28. ³and in other places of scripture.

1Psal. 104.15.
2Psal. 104.15. Judg. 9.13.Psal. 104.15. Iudg. 9.13.
3John. 6 35. John. 7.37.38.Iohn. 6 35. Iohn. 7.37.38.

:155p. 158–159¶1

1 First, that though it be most true, that even by the ministry of the Gospel preached, we have Christ with all his benefits offered unto us, and do by faith wrought in our harts, by the ministry of the same word, and working of his spirit, take hold of him & all his graces, of which also S. Paul speaketh to the Galatians saying,¹ that Christ was described in their sight, and crucified amongst them, that yet all this notwithstanding, we have him more plainly and plentifully set forth unto us in the use of the supper, whilst that we by faith feeding on him, that is the bread of life which came down from heaven, ²are by that means become bone of his bones, ³and flesh of his flesh, and after a sort made one with him, ⁴even as the father and he are one: which I speak not to the debasing of the word, as though the sacraments were more worthy and excellent, or to the dividing of Christ, for as in respect of his substance, he is but one, both in the word and the sacraments, but as in respect of us, and for ⟨p. 159⟩our weakness sake, we having more of our senses satisfied in and by the use of the elements of the Lords supper, as for example, our sight, our taste, our feeling, yea and our hearing also, whilst that in the delivery and partaking thereof, Christs death is preached unto us, than we have in the word which is directed only to the ear or hearing.

1 First, that though it be most true, that euen by the ministerie of the Gospell preached, we haue Christ with all his benefits offered vnto vs, and doo by faith wrought in our harts, by the ministerie of the same word, and working of his spirit, take hold of him & all his graces, of which also S. Paule speaketh to the Galachians saieng,¹ that Christ was described in their sight, and crucified amongst them, that yet all this notwithstanding, we haue him more plainelie and plentifullie set foorth vnto vs in the vse of the supper, whilest that we by faith feeding on him, that is the bread of life which came downe from heauen, ²are by that meanes become bone of his bones, ³and flesh of his flesh, and after a sort made one with him, ⁴euen as the father and he are one: which I speake not to the debasing of the word, as though the sacraments were more woorthie and excellent, or to the diuiding of Christ, for as in respect of his substance, he is but one, both in the word and the sacraments, but as in respect of vs, and for ⟨p. 159⟩our weakenesse sake, we hauing more of our sences satisfied in and by the vse of the elements of the Lords supper, as for example, our sight, our tast, our feeling, yea and our hearing also, whilest that in the deliuerie and partaking thereof, Christes death is preached vnto vs, than we haue in the word which is directed onelie to the eare or hearing.

:156p. 159–160¶2

2 Secondly, that this holy sacrament doth not only direct our faith to the death and passion of our saviour Christ, which was performed for us and all the faithful many hundred years agone, as the one, ¹and the only sacrifice for sin, never to be reiterated, because that thereby he being the only high priest and eternal sacrificer, hath consecrated for ever all them that are sanctified: but also, yea chiefly, and especially, to the gracious fruits and effects that we receive thereby, as the forgiveness of sins, our reconciliation to GOD, the death of iniquity in us, the assured pledge of eternal life, and such like: all which are lively set forth and preached unto us in the same, to the end that we may by faith ⟨p. 160⟩in a strong persuasion of Gods goodness towards us in Christ, be made partakers thereof. For otherwise, if we had but Christs death only, and nothing else, it would be little available to us: for what would it have profited us that he had died, if by his death he had not brought life and immortality to light? ²but forasmuch as his death, and the effects and fruits following the same, and flowing from it, can not be sundered, we therefore steadfastly believe, that the faithful are never partakers of the one alone, but that also they are partakers of the other likewise.

2 Secondlie, that this holie sacrament dooth not onelie direct our faith to the death and passion of our sauiour Christ, which was performed for vs and all the faithfull manie hundered yeeres agone, as the one, ¹and the onelie sacrifice for sinne, neuer to be reiterated, because that thereby he being the onelie high priest and eternall sacrificer, hath consecrated for euer all them that are sanctified: but also, yea cheeflie, and especiallie, to the gracious frutes and effectes that wee receiue thereby, as the forgiuenesse of sinnes, our reconciliation to GOD, the death of iniquitie in vs, the assured pledge of eternall life, and such like: all which are liuelie set foorth and preached vnto vs in the same, to the ende that wee maye by faith ⟨p. 160⟩in a strong persuasion of Gods goodnesse towards vs in Christ, be made partakers thereof. For otherwise, if we had but Christes death onelie, and nothing else, it would be little auailable to vs: for what would it haue profited vs that he had died, if by his death he had not brought life and immortality to light? ²but for asmuch as his death, and the effects and frutes following the same, and flowing from it, can not be sundered, we therefore stedfastlie beleeue, that the faithfull are neuer partakers of the one alone, but that also they are partakers of the other likewise.

1Hebr. 9.28. Hebr. 10.14.
22. Tim. 1.10.

:157p. 160–161¶3

3 Thirdly, that we must certainly know, and steadfastly believe that though this holy sacrament do specially and chiefly direct us to Christ, his death, merits, obedience, and the fruits thereof, yet notwithstanding also, it doth sensibly and plainly instruct us in the special duties of that sound and sincere love, which in Christ, and for Christ, we as the members of that body, whereof he is the only head, ¹ought unfeignedly to carry and accomplish one of us towards another, not only as profitable and necessary for the parties to whom such duties are performed, ⟨p. 161⟩whilst in the days of their distress we relieve them by our wealth, or comfort and counsel them by our wit, which are things that God hath given us even to the same end, but comfortable also to our selves, whilst by that as by a badge or cognizance we are known both to others and our selves to be Christs disciples in deed, ²and have sealed up in our hearts the free pardon, and full forgiveness of all our sins,³ and an assured pledge also, that we are translated out of darkness into light, without the which all we have in this life, and therefore the sacraments also could tend but to our greater condemnation.

3 Thirdlie, that wee must certeinelie know, and stedfastlie beleeue that though this holie sacrament doo speciallie and cheeflie direct vs to Christ, his death, merits, obedience, and the frutes thereof, yet notwithstanding also, it doth sensiblie and plainelie instruct vs in the speciall duties of that sound and sincere loue, which in Christ, and for Christ, we as the members of that bodie, whereof he is the only head, ¹ought vnfeinedlie to carrie and accomplish one of vs towardes another, not onelie as profitable and necessarie for the parties to whome such dueties are performed, ⟨p. 161⟩whilest in the daies of their distresse we releeue them by our wealth, or comfort and councell them by our wit, which are things that God hath giuen vs euen to the same end, but comfortable also to our selues, whilest by that as by a bage or cognizance we are knowne both to others and our selues to be Christes disciples in deed, ²and haue sealed vp in our hearts the free pardon, and full forgiuenes of all our sinnes,³ and an assured pledge also, that we are translated out of darknesse into light, without the which all we haue in this life, and therefore the sacraments also could tend but to our greater condemnation.

1Ephes. 1.22 . & 5.23.
2John. 13.35.Iohn. 13.35.
3Luke. 7.47. John. 3.14.Luke. 7.47. Iohn. 3.14.

:159p. 161–163¶1

1 The first is, that of the sacramentaries, ⟨p. 162⟩who hold and defend, that Christ in his supper hath left us nothing save the bare and naked signs of his death and passion. But the trueth is, that we are so far off from allowing this conceit and opinion, whatsoever our adversaries babble and prate to the contrary, that we fear not openly, and in the sun light to affirm, that besides the signs themselves, yea and even together with the signs, we and all true christians have the things themselves signified, not only truly and effectually exhibited unto us, but given us also, and bestowed upon us, because it is most certain, that our Saviour Christ,¹ who is the trueth it self, and cannot lie, doth in deed and assuredly accomplish unto us, all the promises which he made us, and meant to seal unto us, by the use of the signs in the sacrament, that so we might become partakers even of his very substance, and grow up also with him into one life and being. And though this cannot be comprehended by the eye of mans reason and understanding, no more than many other things in our christian religion, yet we cannot choose but know and ⟨p. 163⟩confess that this is sensibly set forth unto us in the use and participation of the supper, by several means and instruments, some of them being outward, as the elements in the sacrament, and some inward, as the spiritual grace represented thereby: for we are not angels, but men,² consisting as the scripture teacheth us, of body and soul: and therefore the Lord, by the use of his word and sacraments, hath provided for both parts, as the word for our ears,³ and our ears for hearing of the same, that so faith might be wrought in our hearts, and the elements in the sacrament for our taste, sight, feeling, &c: and yet our souls to be nourished and fed, not with any or all of these outward things (for how can outward & corruptible things nourish inward & immortal substances?) but only with the spiritual graces, not only offered, but given also unto us therein:

1 The first is, that of the sacramentaries, ⟨p. 162⟩who hold and defend, that Christ in his supper hath left vs nothing saue the bare and naked signes of his death and passion. But the trueth is, that we are so farre off from allowing this conceit and opinion, whatsoeuer our aduersaries babble and prate to the contrarie, that wee feare not openlie, and in the sunne light to affirme, that besides the signes themselues, yea and euen togither with the signes, wee and all true christians haue the thinges themselues signified, not onelie truelie and effectuallie exhibited vnto vs, but giuen vs also, and bestowed vpon vs, because it is most certeine, that our Sauiour Christ,¹ who is the trueth it selfe, and cannot lie, dooth in deede and assuredlie accomplish vnto vs, all the promises which hee made vs, and meant to seale vnto vs, by the vse of the signes in the sacrament, that so we might become partakers euen of his verie substance, and grow vp also with him into one life and being. And though this cannot be comprehended by the eie of mans reason and vnderstanding, no more than manie other things in our christian religion, yet we cannot choose but know and ⟨p. 163⟩confesse that this is sensiblie set foorth vnto vs in the vse and participation of the supper, by seuerall meanes and instruments, some of them being outward, as the elements in the sacrament, and some inward, as the spirituall grace represented thereby: for we are not angels, but men,² consisting as the scripture teacheth vs, of bodie and soule: and therefore the Lord, by the vse of his word and sacraments, hath prouided for both parts, as the word for our eares,³ and our eares for hearing of the same, that so faith might be wrought in our hearts, and the elements in the sacrament for our tast, sight, feeling, &c: and yet our soules to be nourished and fed, not with anie or all of these outward things (for how cā outward & corruptible things nourish inward & immortall substances?) but onelie with the spirituall graces, not onelie offered, but giuen also vnto vs therin:

:160p. 163–164¶1

and this likewise to be wrought in us (though our saviour be in heaven in respect of his body,¹ ²& we here as pilgrims & strangers on the earth) by the wonderful & unsearchable working of his holy spirit in us, and by the means of a lively & assured faith, both which being knit together, ⟨p. 164⟩do easily join together things that be as far asunder, in respect of distance of place, as one end of the earth is from the other, and as far asunder, as heaven and earth themselves are: or else how could we either believe the holy catholic church, and feel the communion of saints, seeing it commonly falleth out, that the members of that holy fellowship are sundered one of them from another, in respect of great distance of place? or be assured that Christs righteousness is become ours, seeing he is in the heaven, and we on the earth, if by faith we did not take hold of the same, and apply it unto our selves. Besides, if men should embrace this sacramentary opinion, what were it but to evert, as the trueth of Christs promises, so the certainty and assuredness of his word, who in plain terms calleth this holy sacrament his body? Wherefore be it far from us to approve of any such dotage, as defaceth the trueth of the word, derogateth from Christ, and utterly destroyeth our own faith, than which what can be more horrible to hear, or fearful to think.

and this likewise to be wrought in vs (though our sauiour be in heauen in respect of his bodie,¹ ²& we heere as pilgrims & strangers on the earth) by the wonderfull & vnsearchable working of his holie spirit in vs, and by the meanes of a liuelie & assured faith, both which being knit togither, ⟨p. 164⟩doo easilie ioine togither thinges that be as farre asunder, in respect of distance of place, as one end of the earth is from the other, and as farre asunder, as heauen and earth themselues are: or else how could we either beleeue the holie catholike church, and feele the communion of saints, seeing it commonlie falleth out, that the members of that holie fellowshippe are sundered one of them from another, in respect of great distance of place? or be assured that Christes righteousnesse is become ours, seeing he is in the heauen, and wee on the earth, if by faith we did not take holde of the same, and applie it vnto our selues. Besides, if men should imbrace this sacramentarie opinion, what were it but to euert, as the trueth of Christes promises, so the certeinetie and assurednesse of his word, who in plaine termes calleth this holie sacrament his bodie? Wherfore be it far from vs to approoue of anie such dotage, as defaceth the trueth of the word, derogateth from Christe, and vtterlie destroieth our owne faith, than which what can be more horrible to heare, or fearefull to thinke.

1Acts. 3.21.
2Psalm. 39.12.

:161p. 164–166¶2

2 The second extremity is that of consubstantiation, ⟨p. 165⟩some affirming that there is delivered to the people, & they receive, together with the substance of bread, the very substance of Christs very natural body, so that there is (as it were) an intermingling or mixture of both the substances, in the action of the supper. But this opinion is justly to be disliked and reproved, not only because of the absurdities which it hath common, with the heresy of transubstantiation (whereof we will speak in the next place) but also because it is quite and clean contrary to common sense & reason, confounding and jumbling together two several & distinct substances, and making the less, to wit, the substance of the bread, to comprehend the greater, that is, Christs humane body, yea even his very Godhead, heaven and earth is not able to contain. Besides it doth utterly take away an essential property of Christs body,¹ for if Christ in respect of his humanity, be like unto us in all things, sin only excepted, ²and we know by the light of reason & understanding, that God hath bestowed upon us, yea by very experience, that our bodies are circumscriptible, and tied to a ⟨p. 166⟩place, it must needs follow, that Christ in respect of his manhood, or Christ as he is man, is and must be tied to a place, and not be in every place, as he must needs be, if these mens assertions be true, which is nothing else in deed, but utterly to destroy Christs body, which also I prove against them thus: Whosoever taketh away the essential property of any thing, taketh away also the very thing it self. This proposition is proved by this maxim in logic: If the definition of a thing, which chiefly consisteth of the essential property of the thing, be taken away, then the thing it self also defined falleth away? as for example: If reasonable living creature, which is the definition of a man be taken away, what shall become of man? or where shall he appear, which is the thing defined? whereof also there is good reason, because the essential property is it that constituteth or maketh the thing. Hitherto the major proposition, as we say in schools, with the proofs thereof. Now followeth the minor or second proposition:

2 The second extremitie is that of consubstantiation, ⟨p. 165⟩some affirming that there is deliuered to the people, & they receiue, togither with the substance of bread, the verie substance of Christes verie naturall bodie, so that there is (as it were) an intermingling or mixture of both the substances, in the action of the supper. But this opinion is iustlie to be disliked and reprooued, not onelie because of the absurdities which it hath common, with the heresie of transubstantiation (whereof we will speake in the next place) but also because it is quite and cleane contrarie to common sence & reason, confounding and iumbling togither two seuerall & distinct substances, and making the lesse, to wit, the substance of the bread, to comprehend the greater, that is, Christes humane bodie, yea euen his verie Godhead, heauen and earth is not able to conteine. Besides it dooth vtterlie take away an essentiall propertie of Christes bodie,¹ for if Christ in respect of his humanitie, be like vnto vs in all things, sinne onelie excepted, ²and we know by the light of reason & vnderstanding, that God hath bestowed vpon vs, yea by verie experience, that our bodies are circumscriptible, and tied to a ⟨p. 166⟩place, it must needs follow, that Christ in respect of his manhood, or Christ as he is man, is and must be tied to a place, and not be in euery place, as he must needs be, if these mens assertions be true, which is nothing els in deed, but vtterlie to destroy Christs body, which also I prooue against them thus: Whosoeuer taketh away the essentiall propertie of anie thing, taketh away also the verie thing it selfe. This proposition is prooued by this marime in logike: If the definition of a thing, which cheeflie consisteth of the essentiall propertie of the thing, be taken away, then the thing it selfe also defined falleth away? as for example: If reasonable liuing creature, which is the definition of a man be taken away, what shall become of man? or where shall he appeare, which is the thing defined? whereof also there is good reason, because the essentiall propertie is it that constituteth or maketh the thing. Hitherto the maior proposition, as we say in schooles, with the proofs thereof. Now foloweth the minor or second proposition:

1Isaiah. 66.1. Acts. 7.49.17.21.
2Hebr. 4.15.

:162p. 166–168¶2

But these men take away the essential property of a thing, to wit, of a body which is to be circumscriptible or tied to ⟨p. 167⟩a place, which is in deed an essential property of the body of man, and therefore of Christs body as he is man, whilst they will have him, as he is man, in sundry places at one time. If any man will deny this, it may easily be proved both by their own writings in sundry places, and also by the definition of a body, which is a quantity that may be divided according to the threefold measuring received amongest men, that is, length, breadth, and thickness, and likewise by the description of a place, which is defined to be a nighness or touching of the thing containing and the thing contained. The conclusion therefore is, that in taking away place from the body of Christ (which they do, whilst they place it in every place, whereas in the nature thereof, it can be but in one place at one time) they do utterly destroy the body or humanity of Christ, or at the least confound it so with the Godhead, as Eutyches did, that they make a confusion (whereas in all trueth and uprightness, there should remain a distinction of the proprieties of either nature in his blessed person. But of ⟨p. 168⟩this enough in this place, because it is somewhat philosophical, and because also in the next section we shall have occasion to deal with the like.

But these men take away the essentiall propertie of a thing, to wit, of a bodie which is to be circumscriptible or tied to ⟨p. 167⟩a place, which is in deed an essentiall propertie of the bodie of man, and therefore of Christes bodie as hee is man, whilest they will haue him, as he is man, in sundrie places at one time. If anie man will denie this, it may easilie be prooued both by their owne writinges in sundrie places, and also by the definition of a bodie, which is a quantitie that may be diuided according to the threefold measuring receiued amongest men, that is, length, breadth, and thickenesse, and likewise by the description of a place, which is defined to be a nighnesse or touching of the thing conteining and the thing conteined. The conclusion therfore is, that in taking away place from the bodie of Christ (which they doo, whilest they place it in euerie place, whereas in the nature thereof, it can be but in one place at one time) they doo vtterlie destroie the bodie or humanitie of Christ, or at the least confound it so with the Godhead, as Eutyches did, that they make a confusion (whereas in all trueth and vprightnesse, there shoulde remaine a distinction of the proprieties of either nature in his blessed person. But of ⟨p. 168⟩this inough in this place, because it is somewhat philosophicall, and because also in the next section we shall haue occasion to deale with the like.

:163p. 168–169¶3

3 The third extremity, is that of transubstantiation, maintained altogether by the Romish catholics, as they will be called, who hold that the bread and wine (the substance thereof vanishing away, and nothing being left but the accidents or qualities thereof, as in the bread, roundness, whiteness, &c: and in the wine redness, moisture, &c:) are changed, and that by the power of certain words spoken by the priest (as they name him) over the elements, they are turned into the very natural body and blood of our saviour. Concerning this point and the branches thereof, I mind to speak, both more particularly, and more fully, because it is one of the popish opinions, that greatly at this present troubleth the christian world, and namely our flourishing isle of England, and also because in the days of persecution heretofore, both within this land and elsewhere, it hath been the common knife that the wicked have used, to cut the throats of the godly withal, & as it were ⟨p. 169⟩the hatchet to chop off their heads. It may be, that in this my poor travel some may be converted, from falsehood to truth, and so be saved in the day of Christ: or, if that gracious effect follow not in the adversaries, yet I hope the friends and lovers of truth, shall by this means be somewhat stayed, that they be not carried away with certain enticing and enchanting words, in the mouths of some seducing spirits, whom Antichrist Satan's eldest son hath thrust into the world, to pervert men from the truth and obedience of God.

3 The third extremitie, is that of transubstantiation, mainteined altogither by the Romish catholiks, as they will be called, who hold that the bread and wine (the substance thereof vanishing away, and nothing being left but the accidents or qualities thereof, as in the bread, roundnesse, whitenesse, &c: and in the wine rednesse, moisture, &c:) are changed, and that by the power of certeine words spoken by the preest (as they name him) ouer the elements, they are turned into the verie naturall bodie and bloud of our sauior. Concerning this point and the branches therof, I minde to speake, both more particularlie, and more fullie, because it is one of the popish opinions, that greatlie at this present troubleth the christian world, and namelie our flourishing isle of England, and also because in the daies of persecution heeretofore, both within this land and elswhere, it hath beene the common knife that the wicked haue vsed, to cut the throtes of the godlie withall, & as it were ⟨p. 169⟩the hatchet to chop off their heads. It may be, that in this my poore trauel some may be conuerted, from falshood to truth, and so be saued in the day of Christ: or, if that gratious effect followe not in the aduersaries, yet I hope the friendes and louers of truth, shall by this meanes be somwhat staied, that they be not caried away with certaine inticing and inchaunting wordes, in the mouths of some seducing spirites, whom Antichrist Satans eldest sonne hath thrust into the worlde, to peruert men from the truth and obedience of God.

:164p. 169–171¶1

1 First, for the name of Transubstantiation, I fear not to affirm, that it is very new and never heard of, before the days of pope Innocent the third, who was about the year of our Lord, 1205, much less was it confirmed as an article of faith, before the Council of Lateran, which was kept and holden in his days. And though we might by authority of good historiographers, make it yet somewhat more new, namely, that it was not ratified as an article of religion, till the Council kept at Constance, a city so named in Germany, in the days of Pope ⟨p. 170⟩John the 23, which was about the year of our Lord,¹ 1415. Yet to gratify them, we will grant it, to be as old, as the council of Lateran in Rome, held in the year 1215, than the which also their own writers will not prescribe further. But alas what get they hereby, namely, that this their dotage and dream of transubstantiation, at the least, in the name of it, hath not so many grey hairs on the head, or years on the back of it, as they would bear the world in hand it hath, for, as by computation it may appear, it is but 300 & do years old. Neither will that shift serve, that they flee to here, to wit, that though the term were not till then, yet the matter was before. A very likely thing forsooth, as though the fathers of the Greek and Latin churches, so well skilled in those several languages, had not bin able aswell to have delivered the word as the matter. In points of greater consequence than this by far, they had their peculiar and significant words, as trinity, harmonously, hypostasis, and such like, and yet in this they must fail forsooth, to the end, that the glory of new invention or forgery rather may be ascribed to some other. But to conclude ⟨p. 171⟩•his point: If papists under a false cloak of novelty, will not spare to reject, not only old, but good and true things also, then much more may we, and that upon good ground refuse this fantasy, not only because it is new, but also because it is false, as shall (god willing) hereafter more fully appear.

1 First, for the name of Transubstantiation, I feare not to affirme, that it is verye newe and neuer heard of, before the days of pope Innocent the third, who was about the yeare of our Lorde, 1205, much lesse was it confirmed as an article of faith, before the Councell of Laterane, which was kept and holden in his dayes. And though wee might by authoritie of good historiographers, make it yet somewhat more new, namely, that it was not ratified as an article of religion, till the Councell kept at Constance, a citie so named in Germanie, in the dayes of Pope ⟨p. 170⟩Iohn the 23, which was about the yere of our Lord,¹ 1415. Yet to gratifie them, wee wil grant it, to be as old, as the councel of Lateran in Rome, held in the yere 1215, thā the which also their own writers will not prescribe further. But alas what get they hereby, namely, that this their dotage and dreame of transubstantiation, at the least, in the name of it, hath not so manie gray haires on the head, or yeares on the backe of it, as they would beare the world in hand it hath, for, as by computation it may appeare, it is but 300 & do yeres old. Neither wil that shift serue, that they flee to here, to wit, that though the terme were not till then, yet the matter was before. A verie likelie thing forsooth, as though the fathers of the Greeke and Latin churches, so well skilled in those seuerall languages, had not bin able aswel to haue deliuered the word as the matter. In points of greater consequence than this by farre, they hadde their peculiar and significant words, as trinitie, harmonously, hypostasis, and such like, and yet in this they must faile forsooth, to the end, that the glorie of new inuention or forgerie rather may bee ascribed to some other. But to conclude ⟨p. 171⟩•his point: If papists vnder a false cloke of •oueltie, will not spare to reiect, not onely olde, but good and true things also, then much more may we, and that vppon good ground refuse this fantasie, not onelie because it is new, but also bicause it is false, as shal (god willing) hereafter more fullie appeare.

1Garan. in sinu. Concilio Harding in confut. Apolog.

:165p. 171–173¶2

2 Howbeit, that there is a change, no man of sound judgement, I think, doth, or will deny, but that is not in respect of the nature of the things themselves: for the elements of bread and wine remain in their own proper & peculiar substance, whereof not only all men may be sufficient witnesses, but almost all the senses of every man, as sight, taste, feeling, &c: but this mutation is made in regard of the use and end whereunto they are applied, because that they are by the Lords own institution and appointment, separated from the common use, yea, & as it were from common bread and wine, and applied, not only to a holy use, whilst they are used in holy assemblies, with sanctified and religious minds, but dedicated also to holy ends, that is to say, to ratify and confirm our Faith in the trueth of ⟨p. 172⟩Gods promises, and to be sure seals and pledges to our consciences, of holy things, to wit, of christs body and blood, and of the effects and fruits, that by his death & passion we receive. But that this change should be wrought, by any words, as they say, of consecration, I am so far off from allowing it as true, that I am verily persuaded, that they speak they know not what, because it is not yet resolved, not only amongst the doctors of their side, as Bessarian, Biel, Bonaventure, Catharin, Durand, Scotus, and others, which be the words of consecration, or with which words Christ, and the priest by his example, maketh the bread Christs body, but because a pope himself (who hath the fullness of all knowledge in his breast, and cannot err, if all be true that they affirm) I mean Pope Innocent the third,¹ a great favourer and furtherer of such fantasies, could not well tell how to resolve it, as appeareth by his writings. Yea, in ascribing mutation and change of things, to a form of words uttered by the mouth of a mortal man, they blasphemously rob God of that glory which is due unto him alone:² For to him only it belongeth to ⟨p. 173⟩speak the word, and to have things made, and give it to an other, to whom it at no hand appertaineth.

2 Howbeit, that there is a chaunge, no man of sound iudgement, I thinke, dooth, or will denie, but that is not in respect of the nature of the thinges themselues: for the elements of bread and wine remaine in their owne proper & peculiar substance, wherof not only al men may be sufficient witnesses, but almost all the senses of euery man, as sight, taste, feeling, &c: but this mutation is made in regarde of the vse and ende wherevnto they are applied, because that they are by the Lordes owne institution and appointment, separated from the common vse, yea, & as it were frō common bread and wine, and applied, not onlie to a holy vse, whilest they are vsed in holie assemblies, wyth sanctified and religious mindes, but dedicated also to holie endes, that is to saye, to ratifie and confirme our Faith in the trueth of ⟨p. 172⟩Gods promises, and to be sure seales and pledges to our consciences, of holy things, to wit, of christs body and bloud, and of the effects and fruits, that by his death & passion wee receiue. But that this chaunge shoulde be wrought, by any words, as they say, of consecration, I am so farre off from allowing it as true, that I am verily persuaded, that they speake they knowe not what, because it is not yet resolued, not onely amongst the doctors of their side, as Bessarian, Biel, Bonauenture, Catharin, Durand, Scotus, and others, which be the words of cōsecratiō, or with which words Christ, and the priest by his example, maketh the bread Christs body, but because a pope himselfe (who hath the fulnes of all knowledge in his breast, and cannot erre, if all bee true that they affirme) I meane Pope Innocent the third,¹ a great fauourer and furtherer of such fantasies, coulde not well tell how to resolue it, as appeareth by his writings. Yea, in ascribing mutation and change of things, to a forme of wordes vttered by the mouth of a mortall man, they blasphemoussy robbe God of that glorie which is due vnto him alone:² For to him onelie it belongeth to ⟨p. 173⟩speake the woorde, and to haue thinges made, and giue it to an other, to whom it at no hand appertaineth.

1Innocent. de sa•r. altar. mister. lib. 4. cap. 6.Innocent. de sa•r. altar. myster. lib. 4. cap. 6.
2Psalm. 148.5.

:166p. 173–174¶2

And if words be so strong in the one Sacrament, as to turn bread into Christs body, and wine into his blood, what reason is there, that the words of institution, uttered by the same person, I mean the priest, with intent also to consecrate, it should not alter the element of water in the other sacrament, to wit, of Baptism, and be so strong and powerful, as to make the same, the very true and natural blood of our Saviour Christ? But let them say what they will. For mine own part, I rest resolute in this, that this assertion, and their whole action in consecration savoureth very strongly of a magical incantation, and I am so much the more confirmed in this, because the Papists rejoicing, as enchanters and sorcerers do, in their odd numbers, have added one word, that is to saye (enim) which is not in the Greek or Latin texts,¹ to the words of institution, sayeng: Hoc est enim corpus meum, as may appear in their missal or mass book, and that not their old ones only, but in one newly furbished, ⟨p. 174⟩by the decree of the council of Trent, and published abroad to behold the light, like an untimely birth, by the authority and commandment of Pope Pius the fifth.

And if words be so strong in the one Sacrament, as to turne bread into Christes body, and wine into his bloud, what reason is there, that the wordes of institution, vttered by the same person, I meane the priest, with intent also to consecrat, it shold not alter the element of water in the other sacrament, to wit, of Baptisme, and be so strong and powerfull, as to make the same, the very true and naturall bloud of our Sauiour Christ? But let them say what they will. For mine owne parte, I rest resolute in this, that this assertion, and their whole action in consecration sauoureth verye stronglie of a magicall incantation, and I am so muche the more confirmed in this, because the Papistes reioycing, as inchaunters and sorcerers doo, in theyr odde numbers, haue added one woorde, that is to saye (enim) which is not in the Greeke or Latine textes,¹ to the wordes of institution, sayeng: Hoc est enim corpus meum, as may appeare in their misfall or masse booke, and that not their old ones onelie, but in one newlie furbished, ⟨p. 174⟩by the decree of the councel of Trent, and published abroad to beholde the light, like an vntimelie birth, by the authoritie and commandement of Pope Pius the fift.

1Missali Roman ex decreto concil. Trident. restitutum, & Pij. quinti jussu editum, pa. 23. col. •Missali Roman ex decreto concil. Trident. restitutum, & Pij. quinti iussu editum, pa. 23. col. •

:167p. 174–175¶3

3 And as the novelty of this feigned fantasy of transubstantiation, is a brand good enough, to work the discredit thereof, even as though it had been bored through the ear, or worn a paper for forgery and deceit, so the gross and palpable absurdities which follow the same opinion, are sufficient, and strong enough of themselves, to make it out of credit with all persons, endued with holy wisdom and right understanding, and 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 particulars, neither is it my purpose, neither is it almost possible, so fertile a soil, is this point in falsehood, and yet I mind to touch some, and that in such sort also, as the vanity and falsehood of this great corruption, may thereby easily appear, to all such as will not be wilfully blinded, or stop their eyes and ears, at the brightness and sound of truth. At the least, ⟨p. 175⟩my hope and persuasion is, that though I prevail not either with the malicious blind, or simple ignorant, yet I shall confirm and strengthen my brethren, who together with me, as in many other points of our christian religion, so in this, have embraced the truth of God to our comforts.

3 And as the noueltie of this fained fantasie of transubstantiation, is a brand good enough, to worke the discredit thereof, euen as though it had beene bored thorow the eare, or worne a paper for forgerie and deceit, so the grosse and palpable absurdities which follow the same opinion, are sufficient, and strong enough of themselues, to make it out of credit with all persons, indued with holie wisedome and right vnderstanding, and to cause thē to esteeme of it, not onely as a thing false and eronious, but very vngodlie and blasphemous also. To reckon vp all, or largelie to discourse vppon the particulars, neither is it my purpose, neither is it almost possible, so fertile a soile, is this point in falshoode, and yet I minde to touch some, and that in suche sorte also, as the vanitie and falshoode of this greate corruption, may thereby easilie appeare, to all suche as will not be wilfully blinded, or stoppe their eies and eares, at the brightnes and sound of truth. At the least, ⟨p. 175⟩my hope and persuasion is, that though I preuaile not either with the malicious blinde, or simple ignorant, yet I shall confirme and strengthen my brethren, who together with me, as in many other pointes of our christian religion, so in this, haue embraced the truth of God to our cōforts.

:168p. 175–177¶1

1 First, I say, that this assertion of Transubstantiation, or real presence of Christs natural body, doth utterly overthrow and destroy the nature of a sacrament, which, as all men know and confess, must ever consist of two parts, to wit, of visible elements, and invisible graces: the trueth whereof appeareth not only by the general consent of all men, as before is alleged, but also by the particular view of all the Sacraments mentioned in the old or new testament. But this trueth is not only defaced, and laid even with the ground, but swallowed up also, and, as it were, brought to nothing, if so be it, that the nature and substance of the elements, be either changed, or vanish away, in this matter of the lords supper, as some affirm and hold, & the things represented by the same come in their place. The reason whereof is plain and evident, ⟨p. 176⟩to wit, that the one part of the Sacrament, namely, the visible sign, is then and there absent. And therefore it must of necessity follow, that not only the nature of a Sacrament is destroyed, but by consequent also the Sacrament it self, because the nature of a thing being taken away, the thing it self can not stand or continue, for the nature is it, whereof the thing it self consisteth. Yea this also falleth out upon it, that those men that in the pride and vanity of their own hearts enlarge the number of Sacraments, above them that christ hath left unto his church, publishing to the world, that there are seven, where indeed there are but two. In the true and natural use of the word Sacrament, are found, not only to be clippers of the Lords coin, but utter defacers of his holy ordinance, in taking from the Church (whatsoever they pretend to the contrary) one of those that Christ hath left to the same, for the comfort thereof: being found likewise by this means, not only presumptuous against Christ, but injurious also to the people, in spoiling them of so great consolation. So fruitful in ungodliness is ⟨p. 177⟩the evil weed of corrupt doctrine.

1 First, I saye, that this assertion of Transubstantiation, or reall presence of Christes naturall bodie, dooth vtterlie ouerthrowe and destroy the nature of a sacrament, which, as all men knowe and confesse, must euer consist of two partes, to wit, of visible elements, and inuisible graces: the trueth whereof appeareth not onely by the generall consent of all men, as before is alleadged, but also by the particular viewe of all the Sacramentes mentioned in the olde or newe testament. But this trueth is not onely defaced, and laid euen wyth the ground, but swalowed vp also, and, as it were, broght to nothing, if so be it, that the nature and substance of the elements, bee either chaunged, or vanish awaie, in this matter of the lords supper, as some affirme and hold, & the things represented by ye same come in their place. The reason wherof is plaine and euident, ⟨p. 176⟩to witte, that the one parte of the Sacrament, namely, the visible signe, is then and there absent. And therefore it must of necessitie followe, that not onelie the nature of a Sacrament is destroyed, but by consequent also the Sacrament it self, because the nature of a thing being taken away, the thing it selfe can not stand or continue, for the nature is it, whereof the thing it selfe consisteth. Yea this also falleth out vpon it, that those men that in the pride and vanitie of their owne hearts inlarge the number of Sacraments, aboue them that christ hath left vnto his church, publishing to the worlde, that there are seauen, where indeede there are but two. In the true and naturall vse of the worde Sacrament, are founde, not onelie to bee clippers of the Lordes coine, but vtter defacers of his holie ordinaunce, in taking from the Churche (whatsoeuer they pretend to the contrarie) one of those that Christ hath left to the same, for the comforte thereof: beeing founde likewise by this meanes, not onelie presumptuous against Christ, but iniurious also to the people, in spoiling them of so great consolation. So fruitfull in vngodlinesse is ⟨p. 177⟩the euill weede of corrupt doctrine.

:170p. 177–179¶2

2 Secondly, I affirm, that this doctrine is wonderfully injurious unto the glorified body of our Saviour, not only whilst it fetcheth him from heaven the place of all such blessedness, as can not be conceived, much less spoken of, into the earth, the place of all unspeakable misery and wretchedness, which yet is not ⟨p. 178⟩all, this circumstance further aggravating the error of this unjust assertion, that they make the blessed body of Christ, our Lord and god, subject to the call of a mortal and miserable creature (the priest I mean, as they name him) as though if he bade go, it should go, or if he commanded it to come, it should come, &c: But also whilst it maketh it, to be rent and torn in pieces, not only with the teeth of good men, a matter which our nature abhorreth, both in respect of the rawness of it, & also in respect of the substance of it, for we are not Anthropophagi, that is, eaters of mans flesh, but even with the teeth of the wicked and ungodly also, which even for this cause, if there were no more, is most untrue and false, because that then they should live for ever,¹ in as much as all that eat his flesh and drink his blood, have this promise, that they have eternal life. And yet these wicked men cease not here, but proceed to further impiety, some of the chiefest among them affirming (though in deed others are not so resolute in it, by which also we may see, that there is not so much unity or consent amongest Popish divines ⟨p. 179⟩and doctors, as they pretend) that mice, rats, dogs, hogs, and other unreasonable creatures, falling upon consecrated hosts, and devouring the same do undoubtedly eat the blessed body of our Saviour. And if they stayed here, their sin were somewhat less, but this is not all the mischief that falleth out in this behalf:

2 Secondlie, I affirme, that this doctrine is woonderfullie iniurious vnto the glorified bodie of our Sauiour, not onely whilest it fetcheth him from heauen the place of all such blessednesse, as can not be conceiued, much lesse spoken of, into the earth, the place of all vnspeakeable miseserie and wretchednesse, which yet is not ⟨p. 178⟩all, this circumstaunce further aggrauating the error of this vniust assertion, that they make the blessed body of Christ, our Lord and god, subiect to the call of a mortall and miserable creature (the priest I meane, as they name him) as though if he bade go, it should go, or if he commaunded it to come, it shoulde come, &c: But also whilest it maketh it, to be rent and torne in peeces, not only with the teeth of good mē, a matter which our nature abhorreth, both in respect of ye rawnes of it, & also in respect of the substāce of it, for we are not Anthropophagi, that is, eaters of mans flesh, but euen with the teeth of the wicked and vngodlie also, which euen for this cause, if there were no more, is most vntrue and false, because that then they shold liue for euer,¹ in as muche as all that eate his fleshe and drincke his bloude, haue this promise, that they haue eternall life. And yet these wicked menne cease not heere, but proceede to further impietie, some of the chiefest among them affirming (though in deede others are not so resolute in it, by whyche also wee may see, that there is not so muche vnitie or consent amongest Popishe diuines ⟨p. 179⟩and doctors, as they pretend) that mice, rattes, dogges, hogges, and other vnreasonable creatures, falling vpon consecrated hostes, and deuouring the same doo vndoubtedlie eate the blessed bodie of our Sauiour. And if they staied heere, their sinne were somewhat lesse, but this is not all the mischiefe that falleth out in this behalfe:

1John 6.54.Iohn 6.54.

:171p. 179–180¶2

for whereas in trueth and christian religion, the body of our Saviour Christ is now immortal, and in immortal glory, as Gods word, and the articles of our Belief agreeing with the same do plainly teach us, these men subject it to putrefaction, corruption, and worms, by reason of the long reservation thereof, and at the last, to consuming in the fire (a fact of most horrible cruelty, if it were Christs flesh, but no marvel though they deal so with him, when they handle his Saints as hardly as that cometh unto, which thing experience of all ages doth sufficiently prove) because it may not otherwise be made away (as they themselves confess) if it be once taken with hoariness, moldiness, or such like. If any man doubt of the truth and certainty of these points ⟨p. 180⟩objected against them, let him but read their own works, and he shall see the matter sufficiently cleared. Yea, I suppose, that the very adversaries themselves will not grow so shameless, as to deny that which with a full mouth, and in the open Sun light, hath been published by the best of their side. And if they would or should, yet we have the lives, and the leaves, the words and the works, in sentence and sense, for manner and matter to charge them withal, and to throw this dung into their faces.

for whereas in trueth and christian religion, the bodie of our Sauiour Christ is now immortall, and in immortall glorie, as Gods worde, and the articles of our Beleefe agreeing wyth the same doo plainelye teache vs, these menne subiect it to putrefaction, corruption, and wormes, by reason of the long reseruation thereof, and at the last, to consuming in the fire (a fact of most horrible crueltie, if it were Christes flesh, but no maruaile though they deale so wyth him, when they handle hys Saints as hardelie as that commeth vnto, which thing experience of all ages dooth sufficientlye prooue) because it maye not otherwise bee made awaye (as they themselues confesse) if it be once taken wyth hoarinesse, mouldines, or such like. If any man doubt of the truth and certaintie of these points ⟨p. 180⟩obiected against them, lette hym but reade their owne workes, and hee shall see the matter sufficientlie cleared. Yea, I suppose, that the verye aduersaries themselues will not growe so shamelesse, as to denie that which with a full mouth, and in the open Sunne light, hath beene published by the best of their side. And if they woulde or shoulde, yet wee haue the liues, and the leaues, the wordes and the workes, in sentence and sense, for manner and matter to charge them wythall, and to throwe this dung into their faces.

:172p. 180–182¶3

3 Thirdly, I say, that by consequent it doth most cursedly confound (if not utterly subvert and overthrow) the humanity of our Saviour, with his Godhead, whilst that which indeed and all trueth, is proper and peculiar to the eternal Deity only: for example, to be every where, which can not agree to any but to GOD alone, as both reason and religion will sufficiently persuade, if we will give ear unto the same, is yet notwithstanding, most blasphemously attributed and ascribed to his manhood, which (as hath been already showed before) ⟨p. 181⟩and shall more plainly, if GOD will, be proved hereafter, is, and must of necessity, since the time of his most glorious ascension into Heaven, and sitting at the right hand of the majesty of GOD his Father, the very only seat and throne, as it were, of his bodily residence, be circumscriptible and tied to a place. As for that which they are wont usually to object, for the impeachment of this trueth, and the establishment of their own error, being taken from the glorification of our Saviours body, is easily beaten back and answered, as which indeed, if it be well weighed, is not only untrue, as in respect of it self: because, though glorification imply a most excellent and heavenly estate, doth not yet for all that destroy the essential properties of bodies glorified, but most absurd and false also, as in regard of us. For if the glorification of Christs body, have removed or taken away that essential property, to wit, that it should truly, and indeed, be tied unto a place, then the like shall be performed, and the same effect follow, in all the glorified bodies of the faithful ⟨p. 182⟩after the resurrection, because our Saviour hath not only glorified his own body for himself, he rising therein a mighty conqueror over death and hell, and now triumphantly ruling and reigning in the heavens in all majesty, but for our sakes also hath achieved that great honour, we having from him this assured promise in his word,¹ that God shall change our base and vile bodies, that they may be fashioned like unto his glorious body, according unto the mighty working, whereby he is able to subdue all things unto himself.

3 Thirdly, I say, that by consequent it dooth most cursedly confounde (if not vtterlie subuert and ouerthrowe) the humanitie of our Sauiour, with his Godhead, whilest that which indeede and all trueth, is proper and peculiar to the eternall Deitie onely: for example, to be euerie where, which can not agree to anie but to GOD alone, as both reason and religion will sufficiently perswade, if wee will giue eare vnto the same, is yet notwythstanding, most blasphemouslye attributed and ascribed to his manhoode, which (as hath beene already shewed before) ⟨p. 181⟩and shall more plainelie, if GOD will, be prooued heereafter, is, and must of necessitie, since the time of his moste glorious ascension into Heauen, and sitting at the right hande of the maiestie of GOD his Father, the very onelie seate and throne, as it were, of his bodilie residence, bee circumscriptible and tied to a place. As for that which they are woont vsuallie to obiect, for the impeachement of this trueth, and the establishement of their owne errour, beeing taken from the glorification of our Sauiours bodie, is easily beaten backe and aunsweared, as which indeede, if it bee well weighed, is not onelie vntrue, as in respect of it selfe: because, though glorification implie a most excellent and heauenlie estate, dooth not yet for all that destroye the essentiall properties of bodies glorified, but most absurde and false also, as in regard of vs. For if the glorification of Christs bodie, haue remooued or taken awaye that essentiall propertie, to witte, that it shoulde truelie, and indeede, bee tied vnto a place, then the like shall bee perfourmed, and the same effect followe, in all the glorified bodies of the faithfull ⟨p. 182⟩after the resurrection, because our Sauiour hath not onelie glorified his owne bodie for himselfe, hee rising therein a mightie conquerour ouer death and hell, and nowe triumphantlie ruling and raigning in the heauens in all maiestie, but for our sakes also hath atchieued that greate honour, wee hauing from him this assured promise in his worde,¹ that God shal chaunge our base and vile bodies, that they may bee fashioned like vnto his glorious bodie, according vnto the mightie working, whereby hee is able to subdue all things vnto himselfe.

1Philip. 3.21.

:174p. 183–185¶4

4 Fourthly, it doth directly destroy, and, as it were, at one blow blot out, and deface, all those Articles of our most precious Faith, and Christian religion, which do concern Christs assured ascension into Heaven, his majestical sitting at the right hand of the Father, and his glorious coming again from thence, together with that infinite number of most plain places of GODS holy word, that out of the writings of the Prophets and Apostles, may be drawn for the proof of those most comfortable and necessary points. To deal with every one of these by themselves shortly, and in few words: I would fain know if our Saviour Christ be here upon earth, in respect of his bodily power and presence, how he can justly, as in regard of the same his body, be said to have ascended into Heaven? Or let them tell us, if he remain with us in his flesh, how he can be truly said in his manhood, to sit at the right hand of his Father in Heaven? Or how it can be in religion or reason affirmed, that our ⟨p. 184⟩Saviour shall come from Heaven, with great power and glory to judge the quick and the dead, seeing he is here on earth already. The Scripture telleth us for his ascension,¹ that in the sight and beholding of the blessed Apostles, yea whiles they looked steadfastly towards heaven, he was taken up. Let them show so much for his bodily abode upon earth, and prove it by such substantial witness, and we are ready to yield. Besides, we know by the word, and therefore believe it, that as he was seen go into heaven, ²so shall he come again: but he was seen to ascend thither bodily, and therefore so shall he return from thence again. I suppose they will not say, that our Saviour had two bodies, one that he took with him, an other that he left here, for that were to make him altogether monstrous, and men scrupulous, none knowing in whether of them he performed the work of their redemption. And to say that that one blessed body of his was divided, is as absurd and erroneous, because it can not be so, but that the whole body it self must be impaired and mangled, at the least, if not destroyed and so ⟨p. 185⟩the work of salvation overthrown. To stand upon any naked interpretation touching the right hand of God, will not serve their turn:

4 Fourthlie, it dooth directlye destroy, and, as it were, at one blowe blotte out, and deface, all those Articles of our moste pretious Faith, and Christian religion, whych doo concerne Christes assured ascension into Heauen, hys maiesticall sitting at the right hande of the Father, and his glorious comming agayne from thence, together wyth that infinite number of moste playne places of GODS holie woorde, that out of the writinges of the Prophetes and Apostles, may bee drawen for the proofe of those moste comfortable and necessarie pointes. To deale wyth euerye one of these by themselues shortely, and in fewe woordes: I woulde faine knowe if our Sauiour Christ be here vpon earth, in respect of his bodilye power and presence, howe hee can iustlie, as in regarde of the same hys bodye, bee sayde to haue ascended into Heauen? Or let them tel vs, if hee remaine wyth vs in hys flesh, how hee can bee truelye saide in hys manhoode, to sitte at the right hande of hys Father in Heauen? Or howe it can bee in religion or reason affirmed, that our ⟨p. 184⟩Sauiour shall come from Heauen, with great power and glorie to iudge the quick and the dead, seeing he is here on earth already. The Scripture telleth vs for his ascension,¹ that in the sight and beholding of the blessed Apostles, yea whiles they looked stedfastly towards heauen, he was taken vp. Let them shew so much for his bodilie abode vpon earth, and proue it by such substantiall witnesse, and wee are readie to yeelde. Besides, we knowe by the worde, and therefore beleeue it, that as he was seene go into heauen, ²so shall he come againe: but hee was seene to ascend thither bodilie, and therefore so shall hee returne from thence againe. I suppose they will not saye, that our Sauiour had two bodies, one that hee tooke wyth him, an other that hee left heere, for that were to make him altogether monstrous, and men scrupulous, none knowing in whether of them hee perfourmed the work of their redemption. And to saye that that one blessed bodie of his was diuided, is as absurde and erronious, because it can not be so, but that the whole bodie it selfe must be impaired and mangled, at the least, if not destroyed and so ⟨p. 185⟩the woorke of saluation ouerthrowne. To stand vpon anie naked interpretation touching the right hand of God, will not serue their turne:

1Acts 1.9.Actes 1.9.
2Acts 1.10.Actes 1.10.

:175p. 185–186¶4

for there being nothing meant thereby in this article of our belief, but the great glory that is in heaven prepared for the saints, and that most excellent blessedness that belongeth to them, whereof our saviour Christ was in a most full measure made by his ascension into heaven, as in respect of his humanity absolute partaker, what could they gain▪ Do they imagine that it would hereupon ensue, that Christ should be every where, and by consequent on earth? but they are deceived: for why do they not as well consider the word sitting, which implieth local residence in a place? or do they not know and believe that heaven it self is not every where, but local rather? or will they not see, that without warrant of the word (yea contrary to the same, which in sundry places opposeth heaven and earth one of them against another) or sense of humane judgement, they jumble and confound them together? Reason will lead us to this, that none can be said to go up into the place where he is, or to come ⟨p. 186⟩down from it, when he remaineth there. And though we mind not to subject our saviour, specially as in respect of his eternal Godhead to humane sense, yet by the same we may and ought to be led, not to destroy the essential properties of his manhood. Now then, whether shall we believe this trueth of the Lord, or mens fantasies that go about to pervert our persuasions, and deceive our understandings? Let men of the world deem what they lust, this is the truth that God hath sanctified unto us in his word, and I do steadfastly believe it in my heart, and will through Gods goodness and strength always, confess the same with my mouth, that from the very time of Christs ascension into Heaven,¹ The Heavens must contain his natural body until the time that all things be restored, that is even to the worlds end.

for there being nothing meant thereby in this article of our beleefe, but the great glorie that is in heauen prepared for the saints, and that most excellent blessednesse that belongeth to them, whereof our sauior Christ was in a most full measure made by his ascention into heauen, as in respect of his humanity absolute partaker, what could they gaine▪ Doo they imagine that it would heervpon insue, that Christ should be euerie where, and by consequent on earth? but they are deceiued: for why doo they not as well consider the word sitting, which implieth locall residence in a place? or doo they not know and beleeue that heauen it selfe is not euerie where, but locall rather? or will they not see, that without warrant of the word (yea contrarie to the same, which in sundrie places opposeth heauen and earth one of them against another) or sence of humane iudgement, they iumble and confound them togither? Reason will lead vs to this, that none can be said to goe vp into the place where he is, or to come ⟨p. 186⟩downe from it, when he remaineth there. And though wee minde not to subiect our sauior, speciallie as in respect of his eternall Godhead to humane sence, yet by the same we may and ought to be ledde, not to destroy the essentiall properties of his manhood. Now then, whether shall wee beleeue this trueth of the Lord, or mens fantasies that go about to peruert our persuasions, and deceiue our vnderstandings? Let men of the worlde deeme what they lust, this is the truth that God hath sanctified vnto vs in his word, and I doo stedfastlie beleeue it in my heart, and will throgh Gods goodnesse and strength alwaies, confesse the same with my mouth, that from the very time of Christes ascension into Heauen,¹ The Heauens must conteine his naturall bodie vntill the time that all things be restored, that is euen to the worlds end.

1Acts. 3.2•.

:176p. 186–188¶5

5 Fifthly, I say that this opinion doth unjustly deprive us of all such spiritual graces and comforts for our consciences, as God the father in his Son Christ, by sending the Holy ghost the third person in the deity, hath not only promised, but in good time will perform and bestow upon ⟨p. 187⟩the whole church generally and every sound particular member of the same: yea if we weigh it well we shall find, that it is the ruin and bane of the church it self, both in the whole body of it, and in the several parts. Our saviour himself in most plain and express terms faith:¹ I tell you the truth: it is expedient for you that I go away, for if I go not away the comforter will not come unto you, but if I depart I will send him unto you. He that knoweth any thing of truth, is well acquainted with this, that generally all the word, but most especially the comfortable promises contained in the same, be as it were, the life and soul of the church it self. The verity and certainty whereof, though it lie in Christ,² because in him all Gods promises are yea and amen, yet the particular applications of the same, to our own harts, must come from the powerful working of the holy spirit. But how shall we come to the effectual feeling of these, if the force of the spirit be not shed abroad into our hearts? or how can the holy spirit be called the pledge of Gods promises, ³and the earnest penny of our adoption and salvation, if that promise of ⟨p. 188⟩our saviour Christ be not accomplished? or how can we find comfort against the fear of death? or peace in our consciences against the sight of sin, and judgement due unto us for the same without this? Of a truth, the remembrance of our dissolution, and departure hence (this being removed) shall be grievous, and the horror of hell, the just punishment of our iniquity will be ready every hour to overwhelm us. We need not stand long upon this point: either this must be true, that we have the Holy ghost, in most abundant measure, by the bodily absence of our saviour Christ, given to the church, as before is said and proved, and so a spiritual supply bestowed upon us for a bodily want, that being more excellent than this, because the apostle saith, that henceforth we know no man after the flesh, ⁴yea though we had known Christ after the flesh, yet now henceforth know we him no more:

5 Fiftlie, I say that this opinion dooth vniustlie depriue vs of all such spirituall graces and comforts for our consciences, as God the father in his sonne Christ, by sending the Holie ghost the third person in the deitie, hath not onelie promised, but in good time wil performe and bestow vpon ⟨p. 187⟩the whole church generallie and euerie sound particular member of the same: yea if we wey it well we shall finde, that it is the ruine and bane of the church it selfe, both in the whole bodie of it, and in the seuerall parts. Our sauior himselfe in most plaine and expresse terms faith:¹ I tel you the truth: it is expedient for you that I go away, for if I go not away the comforter will not come vnto you, but if I depart I will send him vnto you. Hee that knoweth anie thing of truth, is well acquainted with this, that generallie all the word, but most especiallie the comfortable promises conteined in the same, be as it were, the life and soule of the church it selfe. The veritie and certeintie wherof, though it lie in Christ,² because in him al Gods promises are yea and amen, yet the particular applications of the same, to our owne harts, must come from the powerfull working of the holie spirit. But how shall we come to the effectuall feeling of these, if the force of the spirit be not shed abrode into our hearts? or how can the holie spirit be called the pledge of Gods promises, ³and the earnest penie of our adoption and saluation, if that promise of ⟨p. 188⟩our sauior Christ be not accomplished? or how can we find comfort against the feare of death? or peace in our consciences against the sight of sinne, and iudgement due vnto vs for the same without this? Of a truth, the remembrance of our dissolution, and departure hense (this being remooued) shall be greeuous, and the horrour of hell, the iust punishment of our iniquitie will be readie euery houre to ouerwhelme vs. Wee need not stand long vpon this point: either this must be true, that wee haue the Holie ghost, in most abundant measure, by the bodilie absence of our sauior Christ, giuen to the church, as before is said and proued, and so a spirituall supplie bestowed vpon vs for a bodiely want, that being more excellent than this, because the apostle saith, that hensefoorth we know no man after the flesh, ⁴yea though we had knowne Christ after the flesh, yet now henseforth know we him no more:

:178p. 189–164¶6

6 Sixthly, this assertion doth not only closely, but openly accuse Christ himself of manifest lying & untruth, who as both the prophets and apostles do bear witness, did no sin, ¹neither was there any guile found in his mouth. He himself hath plainly told us: The poor ye have always with you, ²and when ye will ye may do them good, but me ye shall not have always. And again elsewhere:³ I go to prepare a place for you. If this be not blasphemy, to do what we can to taint him with falsehood, that is both truth it self, and the author of all truth, I know not what is blasphemy. And yet this iniquity stayeth not here, for it depriveth us first of the comfort of the forgiveness of sins, because if our saviour have been tainted with any manner of, iniquity though never so small, he cannot be a price and ransom for sin, because he that must recommit sinners to God, must of necessity ⟨p. 164⟩be free from transgression. Secondly, it doth (as it were) violently take and pull from us, the hope that we have of the heavenly inheritance. For why hath our saviour Christ sundered himself for a space from us, as in respect of his bodily presence, not yet leaving us comfortless (for he hath given us his spirit to supply (as it were) his absence) but to the end that we might hereafter in time to come most comfortably enjoy him, both in body and soul for evermore? Doth not he himself say:⁴ Yet a little while and ye shall not see me: and again, a little while and ye shall see me, for I go to my father? And in another place: Though I go to prepare a place for you, ⁵yet will I come again, and receive you unto my self, that where I am there may ye be also.

6 Sixtlie, this assertion dooth not onelie closelie, but openlie accuse Christ himselfe of manifest lieng & vntrueth, who as both the prophets and apostles doo beare witnesse, did no sinne, ¹neither was there any guile found in his mouth. He himselfe hath plainlie told vs: The poore ye haue alwaies with you, ²and when yee will ye may doo them good, but me yee shall not haue alwaies. And againe elswhere:³ I go to prepare a place for you. If this be not blasphemie, to doo what we can to taint him with falshood, that is both truth it selfe, and the author of all truth, I know not what is blasphemie. And yet this iniquitie staieth not heere, for it depriueth vs first of the comfort of the forgiuenesse of sinnes, because if our sauiour haue beene tainted with anie manner of, iniquitie though neuer so small, he cannot be a price and ransome for sin, because he that must recommit sinners to God, must of necessitie ⟨p. 164⟩be free from transgression. Secondlie, it dooth (as it were) violentlie take and pull from vs, the hope that we haue of the heauenlie inheritance. For why hath our sauior Christ sundred himselfe for a space from vs, as in respect of his bodilie presence, not yet leauing vs comfortlesse (for he hath giuen vs his spirit to supplie (as it were) his absence) but to the end that we might heereafter in time to come most comfortablie enioye him, bothe in bodie and soule for euermore? Dooth not hee himselfe say:⁴ Yet a little while and yee shall not see me: and againe, a little while and ye shall see me, for I go to my father? And in another place: Though I go to prepare a place for you, ⁵yet will I come againe, and receiue you vnto my selfe, that where I am there may yee be also.

:180p. 191–192§3

Now having waded thus far in the trueth and certainty of the matter it self, we might safely shut up and conclude this point, but that there remain sundry of the adversaries objections to be answered: wherein I cannot but let the godly reader understand, that I mind not to answer either all of them, or many of them, because the most in trueth be frivolous and vain, and it would be over tedious to wade into such idle and unprofitable matter. Three there are in deed, which because they seem to be of special strength and ordinary use, I can not let pass. Two of them are taken from the words of the text of holy scripture, and the third from the omnipotency and almighty power of our saviour Christ: ⟨p. 192⟩which though they be common things in deed, and such as might as easily be rejected as objected, because the controversy is not touching the plain words of the text, and the almighty power of Christ, as God (for be it far from us to be so absurd, as to draw things of such evidency and excellency into question, but we strive rather, as for the true sense & natural meaning of the words, so for the verity of Christs person, and the essential properties of either his distincted natures) yet we cannot, but both for the strengthening of them that be weak and ignorant in the same, as also for the discharge of our conscience before God and man, but in a word or two, as it were, make a short, but withal a sound, sufficient, and true answer I hope, to every one of these three severally, and by themselves.

Now hauing waded thus farre in the trueth and certeinetie of the matter it selfe, wee might safelie shut vp and conclude this point, but that there remaine sundrie of the aduersaries obiections to be answered: wherin I cannot but let the godlie reader vnderstand, that I minde not to answer either all of them, or manie of them, because the most in trueth be friuolous and vaine, and it would be ouer tedious to wade into such idle and vnprofitable matter. Three there are in deede, which because they seeme to be of speciall strength and ordinarie vse, I can not let passe. Two of them are taken from the words of the text of holie scripture, and the third from the omnipotencie and almightie power of our sauiour Christ: ⟨p. 192⟩which though they be common things in deed, and such as might as easilie be reiected as obiected, because the controuersie is not touching the plaine wordes of the text, and the almightie power of Christ, as God (for be it far from vs to be so absurd, as to draw things of such euidency and excellencie into question, but we striue rather, as for the true sence & naturall meaning of the wordes, so for the veritie of Christes person, and the essentiall properties of either his distincted natures) yet we cannot, but both for the strengthening of them that be weake and ignorant in the same, as also for the discharge of our conscience before God and man, but in a word or two, as it were, make a short, but withal a sound, sufficient, and true answer I hope, to euery one of these three seuerallie, and by themselues.

The substance of the Lords supper, shortly and soundly set forth, for the instruction and comfort of all true christian Readers.

The substance of the Lords supper, shortlie and soundlie sette forth, for the instruction and comfort of all true christian Readers.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

The substance of the Lords supper, shortly and soundly set forth, for the instruction and comfort of all true christian Readers.

The substance of the Lords supper, shortlie and soundlie sette forth, for the instruction and comfort of all true christian Readers.