THE differing opinions , and eager contentions , betweene the professors of Christian Religion , specially in that deepe mysterie of the blessed Sacrament of the body and bloud of our Saviour at his last Supper , doe shew , that vnity in faith is dangerously broken . I would to God that wee were all sound sheepe of one fold , and true branches of one vine . But all is not gold that glittereth , nor are they all Israel which are of Israel , neither is it sufficient for any to call themselues Catholikes , if ( having but that name of life ) they be indeede dead . By this ensuing discourse , I hope , will be discovered , who are in the truth , and who are misled by falsehood . For mine owne part , I protest before God and his holy Angels , ( whom I call to witnesse for , or against mee , ) that I doe , and will , carefully endeavour , to deale sincerely in this Controversie , as it becommeth the faithfull minister of Iesus Christ .

But before I enter into the handling of the Question , touching the manner of Christs presence in the Lords supper , I most humbly pray Christ Iesus , ( whose cause I haue in hand , ) that he will vouchsafe to be gratiously present , with mine heart for meditation , and with mine hand in writing , as also with the hearts , and vnderstandings of all those , who shall willingly reade what is here written . In confidence whereof , I proceed as followeth .

Iesus Christ , the Sonne of God , and Saviour of the world , after Supper , when now with his Disciples he had eaten the passeover , in the same night wherein hee was betrayed , and a little before his death , Signed his last Will and Testament , as vsually men doe before they die : wherein he gaue , and bequeathed , to all faithfull beleevers , himselfe with all his merits . This precious , and vnvaluable Legacie , hee Signed in bread , and wine , Sealed with his body and bloud , Delivered Sacramentally before his death , and at his death Really , and indeede vpon the crosse ; of both which deliveries were many Witnesses , so that this Will of that Testator , was , is , and shall remaine in force , vnto the end of the world , authentically Proved in the Prerogatiue of the Church of Christ , by Godly Bishops , Ancient Fathers , and Reverend Doctors of the same Church .

The foundation of my following discourse being thus laid , I will ( by Gods helpe ) prosecute every poynt in order as here they are set downe . And first touching Signing of this Will .

I know , and be it knowne to all , that it is no novelty or strange thing , to call a Signe by the name of the thing it signifieth ; So God himselfe called Circumcision Gen. 17. 10. Exod . 12. 11. the Covenant , and the Lambe the Passeover ; yet Circumcision was not the Covenant , but the Signe & seale thereof , nor the Lambe the Passeover , but to put the Iewes in minde of that great benefit : so Iacob , setting vp an Altar , named the same The mighty God of Israel , not that Gen. 33. 10. it was God , but erected by Iacob , in token that God had mightily delivered him . And he , that said that Rocke was Christ , did not say that Rocke signified Christ , but that Rocke was Christ , yet spake he truth , though not according 1. Cor . 10. 4. to the substance of the Rocke , yet according to the signification , and vse thereof . So Christ ( as Euthimius In Cap. 26. Matth . observeth ) said not , These are the Signes of my Body , but This is my body ; otherwise indeed his speech had not beene sacramentall , and mysticall , but proper ; in the vulgar , & literall sence whereof , there had beene no power of mysterie contayned , no promise of the thing signified , assured , but onely a naked adumbration thereof . But Christ , intending to institute , and deliver these holy mysteries , not onely for signification , but also for communication of spirituall and divine things , to the end , that he might more powerfully expresse the vertue of the Sacrament , by the vse and end of the institution thereof , he vsed this mysticall forme of speech , This is my body , thereby promising the grace of the thing signified . So Saint Paul saith , By Baptisme we are 〈◇〉 〈◇〉 buried with Christ into his death ; he saith not we signifie his Buriall , but are buried : Sacramentum ergo tantae rei Aug. ● . Rom. ●p . 23. ad . Bonifac. vocabulo ejusdem rei nuncupavit ; therefore hath he called , ( saith S. Augustine ) the Sacrament of so great a thing , by the name of the thing it selfe . Oportet ergo non m . in cap . ●● . Matth . ad naturam eorum , quae proposita sunt aspicere , sed ad ipsorum virtutem , & efficaciam . Looke not vpon the naked Signes alone , consider their blessing and efficacie . For ●●codoret . 〈◇〉 . Gelas . ●on Euty . though after sanctification , they loose not their nature , but remaine in the propriety thereof ; yet are they Tremenda mysteria , the dreadfull mysteries , whereby ( through divine operation ) we are made partakers of the bodie and bloud of Iesus Christ .

I confesse , that where diverse names , and diverse kindes , are reduced to one essence ; their causes concurre with effects . But it is not so with significations , and things signified , which are onely called by one & the selfe same name , without changing the essence of the signifier , into the substance of the thing signified . Thus Cyprian , after he had discoursed of our Lords delivering bread and wine with his owne hands , to shew how wine , and bread , might be called flesh , and Cypr . ●ract . de vnctione chrys . ma●is . bloud , he teacheth , that significantia , & significata ijsdem nominibus censentur . The Signes and the things signified are called by the same names . The like hath S. Augustine , non dubitavit Dominus dicere , Hoc est corpus Aug. con . dimant . c . 12. & in Psal . 99. meum , quum Signum daret corporis sui . The Lord doubted not to say , This is my body , when he gaue a Signe of his body . For though Signes , and things signified , are distinct , and different in nature , and quality , a Signe being ( according to S. Augustine ) that , quod Aug. 1. Tom . de princip . dialect . in se aliquid oculis ostendit , aliud praeter se animo significat , which offereth one thing to the eye , but another thing , besides it selfe , to the vnderstanding and minde of man : though , I say , this aliquid in se , and aliud praeter se , something in the Signe , & another thing besides the Signe , in the blessed Sacrament of the Lords Supper , be distinct , and in the nature of disparates ; yet Bread , after consecration , Liberatus est quidem ab appellatione Author ad Caesarium Mon. panis , dignus autem habitus est Dominici corporis appellatione . The like may be said of the Wine , which with the bread , then is no more to be called bread , & wine , in a vulgar appellation , but the Body , and Bloud , of Iesus Christ , by reason of the similitude they haue therewith . Quando enim fractus panis , percipit verbum Dei , fit Eucharistia Irenaeus advers . haeres . lib . 5. c . 4. corporis Christi : The Bread consecrated , and broken , is the visible signe , the memoriall , the figure , the type , the pledge , the image , representing the crucified Body of the Sonne of God , exhibiting , and sealing vnto our faith , the communion that we haue with him : and the Wine is the externall signe , putting vs in minde of the Bloud of Iesus , shed for the remission of our sinnes , and assuring vs , both of the certainty of the Covenant of grace , & of the continuance thereof . And , as there is not onely bread in the Sacrament , but also wine , so is there in Christ , not some part alone of our felicity , but fulnesse of refection , and plenteous satisfaction . The meanenesse of the Elements disheartens not Chrys . in 1. ad Cor . my faith , but as in Baptisme , we see the water , and perceiue the washing of the body , but we belieue the purging by the spirit , the sepulture and resurrection of De coena Domini Cypr . Christ : so in the Lords Supper , Panem Angelorum sub Sacramento manducamus in terris : we eate the bread of Angels , not the bread which goeth into the body , but the bread of eternall life , which strengtheneth the substance Ambr. of our soules . In the Sacrament of Baptisme we haue remission of sinnes , in the Sacrament of the Lords Supper we haue strength against sinne , neither of them inclusiuely in the water , or bread , but by spirituall signification , invisible sanctification , and secret grace , the Spirit of God testifying to our spirit , that we are the sonnes of God . When the Lord ordained the Passeover , hee ordained it for a signe , not onely that his people Israel should passe away , and be delivered out of their bondage , and thraldome in Egypt ; but also , that the destroying Angell , should , in that night , when all the first-borne of Egypt were destroyed , passe over that house , and not destroy , or plague it , where the doore , and two side postes thereof , were stricken with the bloud of the lambe , slaine for such purpose , and such signification . For by this meanes , it pleased God then , to distinguish his Church , from the synagogue of the vnfaithfull , as hee doth continually , by his Word , and Sacraments . This Lambe was vsually called Exod . 12. 11. the Passeover , not onely at the first institution of that Sacrament , but even vnto the time of it 's abolition also . So said the Disciples to Iesus , Where wilt thou that we Matth . 26. 17. v. 18. prepare the Passeover ? So Christ to them , say to such a man , I make the Passeover at thine house . So St Marke Marc 14. 12. plainely , they did kill the Passeover , and Christ did eate the Passeover . And St Luke in the same terme , Then came Luc . 22. 7. the day of sweete bread ; when of necessity , the Passeover must be killed . And yet , ( as is said before , ) the Lambe was not the Passeover , but a signification , or signe thereof , and a token , or pledge of that immaculate Lambe , that was then to come , to take away the sinnes of the world . In which regard , St Paul calleth Christ , our Passeover , because 1. Cor . 5 7. we feeding on him , doe passe , from the house of bondage , into the glorious liberty of the sonnes of God . And for this cause it is , that consecrated bread , is named the Body of Christ , the bread of life ; holy bread , our Passeover , the communion of the body of Christ , & , ( if you will ) supersubstantiall ( that is surpassing ) bread , beyond the condition of other bread ; with many other excellent names , & titles to it . Neither doe I thinke , ( Idolatrous adoration being prevented ) that we can too reverently esteeme of this bread . For it is the Sacrament of Christ's body to vs. And , as to our Fathers , the Rocke was an instrument , and meane for their beliefe : so the bread is to vs , an instrument , and meane for faith . Christus heri , & hodie , Christ yesterday , and to day ; yesterday to our Forefathers , to day to vs : Heri ; & hodie , diversa verba , sed idem Christus : yesterday , and to day are diverse words , but it is but one Christ ; The Rocke , and Bread , are diverse words , but both of them signifie one Christ , and yet neither of them is Christ in carnall beeing , but either of them is Christ in spirituall vnderstanding .

And this we the rather belieue , because , if our Fathers , before the comming of Christ , were justified , and saved through faith in him , of whom they had signes , and tokens given them , that he should come ; how much more may we stand assured of our justification , and salvation by faith in the Sonne of God ? who being already come , hath taken our flesh vpon him , and in that flesh taken our sinnes from vs , and thereof given Testimony at his last Supper , by taking bread , and wine , sanctifying , and calling them , his body , and his bloud , the one broken , the other shed , for the remission of sinnes . This is that , which St Hierome calleth , the Hier . in 1. Cor . cap . 11. last remembrance which he left vs : Nempe vt edentes , & bibentes , saith St Basil , that we ; eating , and drinking , Basil . de Baptismate . may evermore be mindfull of him , that died for vs , and rose againe . I confesse the whole worke belongs to Chrys . in 2. ad Timoth Aug. faith : Crede , & manducasti , belieue , and thou hast eaten . Yet , because it is not possible for our minde to lift vp it Dion . coel . Hier . c . 1. selfe , to the spirituall contemplation of heavenly thinges , vnlesse it haue the corporall leading of such thinges as are about it ; the mercifull God hath , not onely by his word revealed his will , promised and proposed grace , but also by his Sacraments , more neerely and efficaciously , exhibited the same grace vnto our soules , leading vs by these sensible representations , as Dion . Eccl. Hier . c . 1. much as may be , to heavenly contemplations . Nam hujusmodi est mysteriorum nostrorum natura : such is the Chrys . in 1. ad Cor . hom . 7. Ambr. in 1. ad Cor . c . 11. nature of this Sacrament , that , because we are freed by the death of our Lord , being mindfull thereof , in eating and drinking , we signifie the flesh and bloud that Ambr. de Spir . Item lib . 3. Christ offered for vs. Alterum invisibile , alterum visibile testimonium . The one is an invisible , the other a visible witnesse of our redemption . Miserable therefore Aug. de doctr . Christ . l. 3. c . 5. is the bondage of that soule , which taketh the signes for the thinges that be signified , and hath not power to lift vp the eye of the minde aboue the bodily creature , to receiue the light that is everlasting . Ad Chrys . in 1. Cor . 10. hom . 24. alta contendat oportet , qui ad hoc corpus accedit : The soule is not fed with bare signes , and naked figures ; but he that will reach to that body , must mount on high . This is then carefully to be thought of , Ne figuratam locutionem Aug. de doctr . Christ . l. 3. c . 5. ad literam accipias : That thou take not a figuratiue speech according to the letter , for that is fleshly vnderstanding , neither is there any death more fitly called the death of the soule : oh wrong not thy poore soule so much , as to stop it 's mouth from feeding vpon that great bread , which filleth not the belly , but the Chrys . in Mat . hom . 9. Basil . in Psal . 33. minde . Depriue it not of that delectation , and pleasure , whereof thy body is not capable , it being inwardly caused by a spirituall kinde of taste . And wrest not the speech of Christ to thine owne confusion , reteyning the words , but overthrowing the meaning . Consider Signa enim rerum sunt aliud existentia aliud significantia . Aug. contra Maximin . lib . 3. cap . 22. well , that when he said , This is my body , he instituted a Sacrament , and , In Sacramentis , non quid sint , sed quid significent videndum est , saith St Austine . In Sacraments , not what the elements are in themselues , but what they signifie is to be regarded . For , Sacramentum in alimentum Rabanus Mannis lib . 1. c . 31. corporis redigitur , virtute Sacramentiaeternam vitam adipiscimur . The Sacrament is turned into the nourishment of the body , by the vertue of the Sacrament we gaine everlasting life . In a carnall sense , the letter Aug in Psal . 98. killeth , but spiritually vnderstood , it giveth life .

To giue some illustration to this , whensoever in Scripture we finde this verbe , or word , Est , ( Is : ) or this , Sum ( I am : ) or in the plurall number , Estis ( yee are , ) &c , betweene two substances heterogeneall , different in kinde , and nature ; then must the rule of Logicians Inter disparata take place , which is , that such thinges cannot otherwise then figuratiuely , or significatiuely be affirmed one of the other . Of this kinde are Bread , and Christs Body ; Wine , and Christs Bloud , which cannot be spoken one of another , in a literall , or grammaticall construction , but in a Theologicall , and mysticall interpretation . Many other instances might be given for this purpose , as where the Apostles were called the salt of the earth , not that they were salt in substance , but in semblance , that as salt seasoneth , and preserveth from corruption : so they by their life , and doctrine , should season others , to preserue them from errour in matters of faith , and from wickednesse in their conuersation . So our Saviour calleth himselfe a Doore , a Way , a Vine ; David , and Daniel call him a Stone ; Ieremie a Branch ; Salomon a Lillie . All which predications , with many other , concerning him , are spoken , not according to the substance of the thinges , but in respect of Analogie , and resemblance ; and therefore are to be vnderstood tropically , not literally , semblably , not simply , figuratiuely and not properly . But these phrases may not be affirmed one of the other è converso , as thus , Christ is a way , doore , vine , stone , rock , lillie , therefore è converso , wayes , doores , vines , &c. are the very substance of Christ ; this were most shamefull , most absurd , and most blasphemous : yet this must needs follow , if these and the like phrases were spoken properly , and not by similitude . As also then it may be inferred , that if the bread be turned into the very body of Christ , because Christ sayd This is my body , then Christ also himselfe was once turned into the very substance of bread , because he said and that truly , that hee was the bread of life , and that bread which came downe Ioh . 6 from heaven .

But it may be objected , that we take and receiue that , which was giuen for vs , which was not the bread , but the body of Christ : and that wee drinke that which was shed for vs , which was not the wine , but the blood of Christ , and therefore that the receiuer eateth and drinketh the very body and blood of Christ . To which I answere , that the body of Christ is taken , and eaten , and his blood drunke , either sacramentally alone , without faith , or spiritually without a Sacrament by faith ; or in faith both sacramentally , and spiritually . They who receiue sacramentally alone without faith , receiue not to salvation , so Iudas receiued , of whom S. Augustine saith Aug. thus , percepit precium redemptionis , he receiued the price of redemption : where the Sacrament which he receiued without faith , is called the price of redemption . Neverthelesse wee know that Iudas is damned . There is therefore a second way of eating the flesh and drinking the blood of the sonne of man , and that is spiritually alone without the Sacrament , so Abraham , Moses , Aaron , and others received the body of Christ truly , and effectually , long time before that Christ , either had receiued flesh of the blessed Virgin , or had ordained the Sacrament : so the rest of the beleeuing Patriarckes , were of old engraffed into him , who seeing him afarre off , and beleeuing in him , did all eate of that spirituall Manna in the wildernesse , and did all drinke of that spirituall drinke which flowed out of the Rocke , which Rocke was Christ . And shall wee doubt that a faithfull man , being in the vnity of Christ's body , is without the fellowshippe of that bread and of that cup , if Aug. ser . ad infantes cit . à Be da in 1. Cor . 10. he depart this world before he eate of that bread , and drinke of that cup ? No , no , hee is not made frustrate of the Communion , and benefit of that Sacrament , while hee findeth that thing which is signified by the Sacrament . For nonsolum in Sacramento , sed etiam reipsa Aug. de civ . Dei lib . 21. ● . 20. manducaverunt corpus Christi : the faithfull haue eaten Christs body not onely in the Sacrament , but also in very deede , as S. Austin confesseth . And speaking of the beleevers before Christ , hee avoucheth plainely , that Idem in misterio cibus & potus illorum , & noster , sed Aug in psal . 77. significatione idem , non specie , their meate and their drinke was in mistery the same with ours , the same not in kinde , but in signification . But blessed be God in Iesus Christ our Saviour , for that he hath allowed vs a third way to eate the body , & to drinke the blood of Christ , namely both Sacramentally , and Spiritually ! for lest our faith should faile , wee having not so many , nor so great miracles vnder the time of the Gospell , since the Ascention of our Saviour , as our Fathers had in their deliverance from Aegypt , and in the wildernesse ; Christ did institute at his last supper this blessed Sacrament of his blessed body and blood , vnder the formes of bread and wine , with command that it should be done in remembrance of him : to teach vs , that if they were happie , who in the wildernesse did onely spiritually feede on him that was to come , on him ( I say ) by faith , without this Sacrament , much more happy , and blessed might wee account our selues , who haue this third way by faith , to feede both Sacramentally and Spiritually on him that is come , and is become our Saviour , and mighty deliverer from sinne , death , and damnation .

Here then let noe man thinke that the communication of Christs benefits consisteth barely in the Priest's consecration , and deliverie of bread , except also the affection , true vnderstanding , and application of the receiver concurre therewith ; none otherwise then as the minister of the Gospell , to whom it is sayd , whose sinnes ye forgiue , they are forgiuen , can forgiue the sinner , except he be penitent , because repentance must of necessitie goe before remission of sinnes . It is the worke of the holy spirit cooperating with the Sacrament , which doth inwardly , by a secret power , effectually , and indeede nourish the inward man of the faithfull receiver , with the very bodie and very bloud of Christ vnto eternall life , as truly , and as really , as wee know that bread and wine doe nourish our fraile and mortall bodies in this transitorie life . Therefore is this called a spirituall food , not only because the feeders thereon are by the spirit of God quickned in a spirituall life ; but also because this spirit by a secret working in vs , maketh vs partakers of the wonderfull , and powerfull flesh of Christ ; by which participation , communion , and conjunction with Christ , we are fed to life eternall . Of this great misterie of our conjunction with Christ , no tongue can worthily tell , nor pen sufficiently describe , yet let vs thankefully & joyfully beleeue , as the blessed Apostle sayth , that we are members of his Eph. 5. 30. bodie , of his flesh , and of his bones . For howsoever beleevers are in person separated farre , and wide vpon the face of the earth , and howsoever the bodie of Christ in his carnall presence is sayd by St Luke , to haue departed Luke 24. 51. oh . 16. 28. Act. ●1 . 9. Act. 3. 21. from hence , and by St Iohn , to haue left the world ; and by St Luke againe , to bee taken vp ; and by St Peter , to bee contained and held in the heavens , till there come a restoring of all things ▪ so as yet he is neither bodily with vs , till he commeth to judge both the quicke , and dead , nor we in our bodies with him , till all things bee restored : Yet the spirit of Christ , not limited to place , or time , tyeth a fast knot betweene Christ and vs , whereby we are made one with Christ , & Christ with vs , the Gospell 1. Thess. 2. 12. calling vs vnto the participation of the glorie of our Lord Iesus Christ . Humane reason doth not comprehend this , therefore the holy Apostle calleth it a great Eph. 5. 32. misterie , for I speake ( sayth he ) of Christ and his Church , which joyned to the Lord is become one spirit . 1. Cor . 6. 17.

What shall we now say ? but that as in Adam all die , so in Christ all are made aliue : and though the reward of sinne be death , yet now the gift of God is everlasting Rom. 6. life , through Iesus Christ . O now , and ever more , praise , and glorie be to the Sonne of God , and Saviour , of the world , who is the only Emanuell , and onely mediator betweene god and man , who onely hath broken downe the partition wall , thereby vniting God and man , in one Christ , and redeeming with his precious bloud , those for whom he daiely prayeth the father , that the spirit of truth might lead them into all truth , and that Ioh . 14. 16. Christ might dwell in them , and communicate himselfe , & all his merits in righteousnesse to them , & that the spirit of Christ dwelling in them , they might not now be carnall , but spirituall , knowing that he that hath Rom. 8. 9. not his spirit belongeth not to him . But where the Church is coupled to Christ , and made one with him , there the faithfull become sonnes of God , and are made Temples of the Holy Ghost , dwelling in them , to the quickning of 1. Cor . 6. 19. their mortall bodies to eternall life , as he raised Christ from the dead , to liue , and raigne with God for euer , in the highest heavens . For this cause , namely to signifie that Christ doth dwell in our hearts by faith , and that by faith we are coupled to him , & made one with him , to liue here by him , and hereafter for ever with him , it pleased our Saviour in the institution of this Sacrament at his last supper , to take bread , & none other thing , to set foorth ▪ his bodie to vs , because he and none other , is that bread of life . And that bread , and none other , is that meate which doth not perish , for Ioh . 6. which we ought to labour . And that bread , and none other is the flesh of the sonne of man ▪ which except we eate , we haue not everlasting life abiding in vs. And therefore we do reverently receiue the Sacrament of the body of Christ , meekely kneeling vpon our knees , yet we adore not , nor worship it , lest we confound the signe , with the thing signified ; and lest we offer to god , him torne with our teeth , who once offered himselfe for vs on the Crosse : And lest in a reprobate sence we Rom. 1. worship the Creature for the Creator . And albeit the common people misled by the Priest , ( for such a Priest maketh such a people ) in falling downe and worshipping the Eucharist , worship the Accidents of bread , and so commit Idolatrie , for seeing the bread , they commonly say they haue seene their maker , ( Honorius the third being the first author both of elevation , and of adoration thereof , ) yet we make difference betweene a Sacrament , and a Sacrifice , as we doe betweene eating by faith , and crucifying of Christ , the one being done in the Sacrament , the other performed by Sacrifice on his Crosse . And therefore we receiving this Sacrament , doe offer vp our selues , our bodies , & our soules , and in them a Sacrifice also , yet but only the Sacrifice of Psal . 50. praise , and thankesgiving vnto God , for his mercie in redeeming vs , by the death of his beloued Sonne . But we cannot , neither ought we acknowledge , that any other Sacrifice besides that once offered , of the immaculate Lambe , crying out vpon his Crosse , Consummatum est , doth take away the sinnes of the world , as the Apostles , and primitiue Churche , and , after them , the holy ancient Fathers , alwaies spake : albeit in and after the late time of Innocentius the third , Thomas Aquinas and other Schoolemen in their transubstantiation , vrged another Sacrifice , then the Primitiue Church of Christ maintained , or then the reformed Churches of Christendome at this day belieue , namely their Popish propitiatorie Sacrifice both for the quicke , and for the dead . Therefore all reformed Churches acknowledge , and belieue , that the reverent receivers of this blessed Sacrament , haue their sinnes forgiven them onely by vertue of his Sacrifice vpon the Crosse , who did there giue his body to death for them who belieue in him . Other Sacrifices for sinne are not now required , but a thankefull remembrance of that Sacrifice , which was once offered vp vpon the Crosse by our High Priest , who sayd , Loe I come , Loe I am content to fulfill thy will O God . Psalm . 40.

Here doe I wish , and for that doe hartily pray to god , that the simplicitie of Gods truth revealed in the Gospell , might prevaile with all Christian men , without contention , or contradiction , who are , or should be , in receiving the Sacrament of the Communion of the blessed bodie of our Saviour , a Communion of Saints , vnited in Christ , and in him ( which is the head ) made one bodie , as many cornes of wheate are kneaded together , to make one bread .

But alasse it is to be lamented , that truth with it 's simplicity , seeking no corners , is thrust behinde the doores , with needlesse disputes , concerning the Sacraments , and with nice curiosities , which trouble the cleare fountaine of living water , and cast cloudes , and mistes ouer simple soules , & vpon the knowne truth of Christian religion . By which meanes all reformed Churches haue beene forced with their pennes , and voices , to fight the Lords battaile , leaving pikes , swords , and deadly weapons for crueltie , and persecution , to their adversaries , wherein the adversaries haue both skill , & practise . The reformed Churches , in the meane time , playing the part of David , & comming forth , but with a sling , and stones in the budget , even the power of Gods word , despised by that great Goliah , and by all those which raile against , and revile the host of Israell .

Sealed by his body and bloud .

WE teach not that Sacraments are called signes , or bare significations onely , but we say , that they be such signes , as doe exhibite , & seale to vs all grace , and promises of Christ , really , truely , and substantially in his body , and bloud . For if invisible sanctification may come , and be given to a faithfull beleever without a signe ; much more they which haue a signe , or a Sacrament , and that from Christ himselfe , may be assured both of sanctification & salvation ; when together with the signe , or Sacrament a seale is put too , shewing that with such Sacrament the thing it selfe is exhibited and given to vs. What shall we thinke of common bread , but bread ? what of common waxe , but waxe ? And yet when waxe hath it 's printe , and is made a seale , it is no longer common waxe , but hath received another nature , namely , by sealing , to convay over some land , or other thing granted , and with such waxe sealed . So must we say of bread , which before being common , but now appropriated to a more heavenly vse , hath received another nature , namely to convay to vs that land of the living in the celestiall Hierusalem . It is not in our power to make purchase of such land , but our Saviour Christ in his goodnes hath purchased it for vs , signed the same in bread , and wine , and graciously sealed it to our vse in his owne body , & bloud , whereby the thing signified is invisibly given to vs , which the signifying signe doth offer vnto vs. For so it pleased God to worke Alanus in Sacram . c . 31. by Sacraments , as by an instrumentall cause , no otherwise , or lesse true , then is said that a man writeth his minde with his penne . Therefore we must acknowledge that God by his holy spirit , worketh invisibly , giving grace when the visible Sacraments are visibly ministred , and that this grace is granted , and sealed vp by the body of Christ , and by his bloud onely to beleevers , the wicked having no benefit by this Seale , though they haue part of the Sacrament : for though Sacraments are common for all , as well for the vnworthy as the beleeving Christian ; yet onely the beleever together with the signe in the Sacrament , hath the seale , and feedeth on the body , and bloud of Christ Iesus to the salvation of his soule : But the vnworthy receiver goeth away onely with the signe , and stayeth not for the seale to be joyned with it , and so insteed of salvation , he purchaseth to himselfe damnation ; as Simon Magus did , when he thought to purchase the Holy Ghost with money . But what doth Saul among the Prophets ? or what doth Iudas among the Apostles ? It is a savour of death vnto death to receiue the signe without the seale , to receiue the Sacrament without In Epist. ad Frattes de monte , de vita solitar●a . the thing thereby signified ; for the vnworthy ( saith St Bernard ) may receiue the Sacrament vnto his judgment , and death ; but the worthy receiver only hath the thing of the Sacrament , without which thing the Sacrament is death , but by the Sacrament in the thing thereof is given eternall life .

I will not here vrge the abuse in the Church of Rome , who giue to the people the halfe Communion , namely the bread onely , and not the wine ; wherein they shew but halfe the signe , and consequently printe but halfe the Seale , and not the whole , contrary to Christ his holy institution , who not onely tooke bread , but after supper likewise tooke the cuppe , and spake to his Apostles of the cuppe , as he did of the bread ; so that there is as great reason , to take from the people , the bread , as there is to take from them the cuppe . The first institution was of both , the remembrance commanded was of both , both were consecrated , and both were given , and by both it was appointed , that the Lords death should be shewed vntill his second comming to judge both quicke , and dead . But it is alleadged by them , that the body of Christ is not without bloud , and therefore they take away the cuppe ; to which it might be well replyed , that Christ in bread and wine , gaue Sacraments both of his body , and of his bloud , and by these two shewed , that his body must suffer death ; and as wine was powred forth into the cuppe , so his precious bloud , should be shed , and powred forth for the redemption of the world . This now the people may not see , for they haue no wine , they see no powring forth , no Sacrament of bloud , that they may be blessed , which belieue , and see not . I confesse such blessing may be by a spirituall drinking of Christs bloud , without wine , and so likewise in a spirituall feeding on Christs body , without bread ; but in a sacramentall eating , and sacramentall drinking this cannot possibly be without bread and wine . I will presse this point no farther , neither by reason , nor by Scripture , nor by the Fathers , though in all their bookes they make for ministring in both kindes . But I will here leaue farther prosecution hereof , as a thing at this time not pertaining to my purpose .

I will therefore proceed , examining together both the signing and sealing of our Saviours last will in this Sacrament of his Supper . For so St Bernard seemeth to speake both of the signe , and seale together , saying , The Lord being neere his passion , Serm . de coena Dom . provided , that invisible grace should be given by a visible signe ; for such Sacraments are ordained to this end , and for this wee receiue the bread , and wine in the Eucharist . And St Augustine speaking In sententijs a Prosp . collect is . both of the signe , and thing signified , saith , that here are two thinges , both the visible elements , and the invisible flesh , and bloud of Christ , and that heere heavenly bread , which is Christs flesh , is named and called Christs body , when indeed , saith he , it is a Sacrament of Christs body . So also , saith venerable Bede , Christ insteed of the flesh , and bloud In cap . 22. Lucae . of the Paschall lambe , did now institute the Sacrament of his owne flesh , and his owne bloud , vnder the former of bread , and wine . This Sacrament therefore is not onely a signe , but also a sure seale to vs , that Iesus Christ in his flesh was crucified , and in his body , and bloud vpon the crosse sacrificed for vs , to take away sinne , and to redeeme vs sinners : the just ( as St Peter saith ) dying for the Lib . 4. contra haeret . vnjust . Irenaeus also speaking both of this signe , and seale together , saith , The bread called the body , consisteth of two thinges , the one earthly , the other heavenly : which words must needs be spoken of bread consecrated , and made a Sacrament . For before the bread be consecrated , and made a Sacrament , it hath but one nature , and is but one thing , namely earthly ; but after consecration it consisteth of two thinges : viz. earthly , and heavenly . The bread which is made a Sacrament , remaining in it 's substance still earthly , but the thing meant by the Sacrament , which Divines call rem Sacramenti , ( the thing of the Sacrament , being heavenly , even the body of Christ , which is now locally in heaven sitting at the right hand of God , there in the same body making continuall intercession for vs : ) for which cause we , who minister the Sacrament to the people of God receiving it , say to them , Sursum corda , lift vp your hearts , and they answere vs , we lift them vp vnto the Lord . As if they said , wee acknowledge , that the blessed body of our Saviour Christ , which by faith we feed on , is not meate for crowes , or pies , picking on the earth ; but for eagles mounting to heaven . And therefore by the winges of faith wee flie to him , and not as Gyants seeke to pull his Divine Majestie out of his heavenly throne , so to receiue him inclosed , or imprisoned in a wafer cake , but humbly by faithfull prayer to ascend to his throne of grace , and mercy , that both his grace , and mercy might descend vpon vs for the forgiuenes of our sinnes ; and that in his great goodnes , the effect and vertue of his scourgings , of his wounds , and of his precious bloud , might reflect vpon vs , to procure pardon and absolution for all our transgressions , which thing we humbly seeke , and begge , at his gracious hands , and duely receiue this blessed Sacrament in obedience to his last will , who required vs when he tooke bread , & consecrated it , ( saying , This is my body ) to doe this in remembrance of him .

Wherefore blessed , and evermore blessed be our Saviour , who , lest we should forget the infinite benefit of that invaluable , and inestimable legacie , bequeathed in his will , and sealed by his sufferings , did institute this Sacrament in remembrance of his death , and passion , who ( as St Peter saith ) did beare our sinnes on the tree : And , as St Paul speaketh , hath nayled them to his crosse , the just , ( as is before said ) dying for the vnjust , and shedding his most precious bloud to reconcile vs vnto God . For except Iesus Christ had died , and shed his precious bloud for vs , the reward of our sinnes had beene to vs eternall death , but now everlasting life is the gift of God through Iesus Christ , Rom. 6. who instituting this Sacrament as a signe , and pledge of his death , and saying , This is my body given for you , did speedily seale it with his body , and bloud on the crosse , for salvation to all believers . Now therefore in the closing vp of his eyes , and in yeelding vp the ghost , is the sure safe sealing , and closing vp of his last will , the consecrated bread being but a mystery of the body , and the body it selfe being the matter , and subject of that high , and heavenly mystery . These sure seales of our salvation in his body , and in his bloud doe assure vs that the manuall signe is of force , because the seale maketh it effectuall . Wherefore , although wee know that common bread is the foode of mans body , yet wee acknowledge , that it being separated , consecrated , and made mysticall bread , doth shew , and signifie a better , and more excellent thing then bread , even the body it selfe , which is our sealed assurance of that bread of life , even Christs body , which was given for vs. Hereby wee now easily perceiue , that by bread is signed the gift and legacie of the body , but the gift , and legacie it selfe is sealed , and delivered in the death of his body . Manna , even Angels foode was given in the wil dernes to our forefathers , a signe , and figure of Christ , but the seale was in some sort reserved , till the fulnesse of time was come . And therefore of them it is said , that they saw a farre off , and believed , and that they lived but in hope of that which was to come . But the bread in the Sacrament is a sweeter signe , and more excellent then that of Manna , for this bread was given in the same night , that Christ was betrayed , and this signe was not long without it 's seale , but had it 's seale for farther assurance presently set to , even the body of Christ really given , and his bloud truely shed for the sinnes of the whole world . Our state , and condition by this is farre better then that of the Patriarkes , of the Prophets , and of our Forefathers , for they lived in hope , and expectation of him that was to come , we in knowledge , faith , and assurance that he is come , and that the night before he dyed , he signed his will in bread and wine , sealing , and delivering the great and gracious legacy of his body & bloud vpon the crosse , in the sight of God , Angels , and men .

All the sacrifices of the old Law were but shadowes of this powerfull sacrifice once offered in his body , to take away the sinnes of all , which belieue in him , neither neede wee any more propitiatory sacrifices , nay we disclaime all other , then that which was once offered by Christ our Saviour , to purge and take away sinne . It was not then in a fleshly vnderstanding , and carnall manner , that the body and bloud were given in bread and wine , for then there had beene at supper one sacrifice , and shortly after another on the crosse ; But we are assured by Gods holy word that the all-sufficient sacrifice for sinne was but once given , and if carnally in the Sacrament before hee suffered , then not on his crosse , if on his crosse onely , then not in the Sacrament ; for hee had not one body for the Sacrament , and another for the crosse , but that thing in the Sacrament is signed , which on the crosse is sealed and delivered . And when men haue toyled , and wearied themselues in searching , and disputing about the manner of Christ his gift in the Sacrament , and of that on the Crosse , in the Sacrifice there offered once for all , they shall finde it , not onely most reasonable , but also agreeing to Christian faith , not to conclude vpon a signe , but to stay their conclusion till the seale be put too , and delivery made , that the reality , verity , and very substance of Christs body may not onely Sacramentally in bread , but also truly , and indeede be received by faith to take away sinnes , because it was truly , and indeede given for vs. And in this spirituall sense may the body of Christ command bread to giue place , and to avoyde , and set aside the very substance of bread , as if there were no roome for it , when Christs body commeth in place . I say no roome for it , but only for the body of Christ , spiritually nourishing both body , and soule to everlasting life , of all those who feede on him by faith with thankesgiving .

And therefore Iustine Martyr sayth , non enim cibum , In Apolog . 2. qui Eucharistia dicitur , vt communem panem , & poculum sumimus , quia sit incarnati Iesu Christi caro , et quia per preces sermonis quem à Christo accepimus , consecratur . We take not the meate of the Eucharist for common bread , because it is the flesh of Iesus Christ incarnate , and because it is consecrated by prayers of the word , which we haue received of Christ . But this saying which I alleage in behalfe of the faithfull receiver of this Sacrament , is by the adversaries of truth vrged against vs , as if it made against vs , which indeede is for vs. For we confesse the bread to be consecrated and that it is not now common bread , but is become the flesh of the incarnate sonne of God , yet not by reall transmutation of things , and substances , otherwise then that the bread is changed from it 's owne nature to another and better vse , namely not onely to a Sacramentall eating of the body of Christ , but to a reall feeding on Christ his body by faith , remembring that it was not bread , but the true naturall body of Christ which was given for vs : for the faithfull receiver liveth not by bread onely , but by every word that proceedeth out of the mouth of God , specially by that word of consecration , This is my body which is given for you : For this bread becommeth flesh significatiuely in the Sacrament , though not substantially , by transmutating bread into the flesh of the sonne of man . And yet this flesh our forefathers , ( as hath beene sayd ) did eate spiritually without this Sacrament ; much more easily may we in like manner eate it , being Sacramentally signed by bread , and truly sealed to vs in Christs body to be fed on by faith . And so must that place of St Cyprian ( wherein some glory so much , and which they account most pregnant , and strong against vs ) be vnderstood , where he sayth , panis , quem Dominus discipulis porrigebat , non effigie , sed natura mutatus , omnipotentia verbi factus est caro . The bread which the Lord gave to his Disciples being changed not in shape , or shew , but in nature , is made flesh , by the omnipotency of the word . All which is confessed , and nothing denied thereof , if you make a difference betweene a faithfull , and an vnfaithfull ; betweene a worthy , and an vnworthy receiver ▪ For the vnworthy receiver taking onely the Sacrament of bread , doth not discerne the Lords body , but the faithfull receiver discerneth the Lords body , looketh on it with the eye of faith , knoweth that the bread is changed , though not in shape , or appeareance , yet in quality , vse , and nature , . And this nature St Ambrose in the Sacrament of Baptisme , taketh for quality , and not for substance , saying , that the nature of that water is changed after benediction , not meaning the substance , but the quality ; and so the bread likewise is changed , and made Sacramentall , and by the omnipotency of the word is ( as St Cyprian sayd ) made flesh , that is spirituall foode to a Christian beleever . For none but Christ by his word of consecration could set apart bread to make it a Sacrament of so great a mistery , that the worthy receever thereof after consecration might by faith feede on the very flesh of the sonne of God , nourishing both his body , and soule to eternall life .

Let no man thinke that this is so hard a matter to feed on him , and on his flesh by faith , let them , who vnderstand as the Capernaits did , say durus est hic sermo , This is a hard saying . But where , mens est maximè homo , where the minde is cheifely the man , and where the Christian liveth by faith , there his life is hid in Christ , and there he seeketh for life in Christ , by feeding on him sometimes Sacramentally , & sometimes spiritually without a Sacrament , and sometimes both Sacramentally , and spiritually ( as is before alleaged : ) and in this sense ought we to vnderstand the transmuting of bread into the very flesh of Christ , saying with St Ambrose ; Non est quod natura formavit , The bread is not now that , which nature made , for nature did not make it Sacramentall , or misticall , but the word of Christ , & grace , to the receiver made it another thing , besides that , which nature made it : Therefore Hesichius affirmeth , that the body , & bloud of Christ is in the Sacrament , fecundum veritat●m , according to truth , but sayth withall in that place , Sanctificationem mystici sacrificij , & à sensibilibus ad intelligibilia translationem sive commutationem , Christo oportet dari , ipsi de eis miraculum cedere . ( 1 ) That the consecrating of the mysticall Sacrifice , and the translation or commutation from things sensible to things intelligible , ought to be attributed to Christ , and ascribed to his miraculous and powerfull operation . But of this I shall speake more fully in another place .

In the meane time marvellous is the mercy of our Saviour , and I confesse a kinde of miracle wrought vnto vs , who are frayle flesh , for confirmation of our faith ; to consecrate common bread for our better vnderstanding of that Sacrifice of his body to be offered vp for our sinnes , which Hesichius in that Sacrament all bread calleth a mysticall Sacrifice , for the Sacrifice it selfe was not yet offered , but was mystically in the bread given , which Hesichius nameth in some sort a miracle , because the translation , or commutation is ( as he himselfe confesseth ) à sensibilibus ad intelligibilia , from things sensible to things vnderstood , ab oculo ( say I ) ad animum , from the eye to the minde ; à sensu ad intellectum , from that we see to that we vnderstand . And this is verily a miracle to men , as they are but men , but no miracle to a regenerate , and faithfull man . And therefore saith Saint Augustine , concurring with that of Hesychius , and speaking in the person of Christ , Non , hoc corpus quod videtis , manducaturi estis , nec bibituri illum In Ps. 98. sanguinem , quem effusuri sunt Iudaei , Sacramentum vobis commendavi , spiritualiter intellectum vivificabit vos . Yee are not to eate that body of mine , which yee see with your eyes , nor to drinke that blood which the Iewes will shed , but I haue commended to you a Sacrament , which being spiritually vnderstood will giue you life . For it is the secret power of the grace of Gods holy Spirit , which by the visible Sacrament of bread conveyeth to our vnderstanding the body of Christ , otherwise vnseene of vs , to be taken by the hand of faith : And therefore saith Theodoret , it is Gods will , that they In dialog 1. inter Orth. & Evan . which pertake the Divine mysteries , in the change of the names , viz. of bread and wine , should beleeue that change which is made by grace , for indeede it was a gracious worke of the Lord by consecrating bread to stirre vp our faith to feede on the flesh of Christ , and by a visible Sacrament to set forth and present to the worlds end his body and blood , and by a sensible thing to moue our vnderstanding to a Divine contemplation ; and inward meditation of eating Christ , by belieuing that his body was offered vp , and his blood shed to take away our sinnes .

I tell you that this seale is now deepely graven , and that herein is a great mysterie , nay miracle , for such faith though as little as a graine of mustard-seede , is Heb . 12. 1. able to remoue mountaines , even the mountainous weight of our sinnes , otherwise sticking fast , and pressing sore . The cut , and graving of this seale no cunning Artist can so liuely expresse , as it was openly shewed on on the crosse , where the just dying for the vnjust , to reconcile vs to God , was nailed to the tree , with his head vpward , to appease the wrath of God aboue , with his feete downeward , to treade sinne , death , and hell vnder his feete ; and with his armes stretch out to embrace and receiue all them that belieue in him . This seale thus cut printeth deepe , even in hard and stony hearts , pearceth betweene the marrow and the bone , and entreth even vnto the soule . Happy is hee who is sealed in the forehead with this seale , he beeing delivered from sin , and Satan , and from all his soules enemies , may sing the song of Moses and of the Lambe , saying , Great and marveilous Revel . 15. 3. are thy workes Lord God Almighty , just and true are thy wayes King of Saints . What hand shall we now seeke to set this ingraued seale on vs , and to print the same in our hearts ? shall we repaire to a cunning curious cutter for a Crucifix ? no , remember , that they which make images and idols , are like to the images themselues , and so are all they which put their trust in them . ( What then ? Psalm . 115. mortifie thy selfe , and crucifie thy earthly members , praying to God through Iesu Christ , that the hand of the Holy Ghost may evermore offer to the eye of thy faith Christ crucified for thee , Christ dying for thee , & Christ shedding his precious blood for thee : here is a true crucifix , & a deepe printing seale , where in prayer , fasting , and holy meditation , thou with the eye of faith dost dayly looke on the wounds of thy Saviour , the bowing downe to kisse thee , the giuing vp his ghost to giue life to thee , his sides thrust through with a speare , to open a gappe to hide and hold thee , his very heart pearced for loue of thee , and his precious blood shed to redeeme thee . Oh , sayth S. Bernard consider now with thy selfe , what great things are done for thee , Vt totus tibi figatur in corde , qui totus pro te fixus est in cruce . That he may altogether be fixed in thy heart , who altogether was fastned to the crosse for thee . Here this seale hath made a good print , and deepe impression . ) As for other which cannot pray , nor consider Christ crucified without a crucifixe of wood , stone , cast mettall , or by some other device , set before them , they stung with their sin are in more miserable estate then the children of Israell , stung with fiery Serpents in the wildernesse : for these stung with serpents had by Gods owne command ( in his mercy to his people ) a serpent of brasse set vpon a pole by Moses , that whosoever looked thereon , might recover of the serpents biting , and not dye : but these stung with sinne haue no such warrant , as had Israell , but a commandement to the contrary , Thou shalt not make to thy selfe a graven image &c. And albeit Israell had his warrant for that brasen serpent , yet King Hezechias brake it all to pieces when once idolatry was committed to it . What then shall we say of made , and molten crucifixes ? is not much idolatry by ignorant people committed in them ? are not they images forbidden to be made ? and are not they an vnhappy people , vnsealed , and vnsure of salvation , who fall downe and worship before them ? Doubtlesse it seemeth that these would altogether forget their Saviour , and what hee had done for them ; except a crucifixe should put them in remembrance of him . But doubtlesse infoelix est illa memoria , quae non meminit Christi nisi per idolum . But here against vs is vrged the signe of the crosse , shewed to Constantine , to encourage him against his enemies ; but this maketh nothing against vs , for my part in this I am of Cardinall Baronius his minde , who expresseth the signe , which Constantine saw , In hoc signo vinces , not to be a crucifixe in the fashion wee now make them , but a signe after this manner , viz. with the two greeke letters , Chi and Rho , thus {αβγδ} And what is this in Chiro vinces , but in Christo vinces , not in the crosse , but in Christ thou shalt overcome ? And what signe soever Christ was pleased to shew the Emperour , to encourage him against his enemies , yet it followeth not , that we without like warrant should set before our eyes a Crucifix , when in prayer we fight against our deadly enemies sinne , and Satan : But it is not much materiall in what signe , or in what forme Constantine saw the signe . Whether as Socrates sayth in Soc lib . 1. c . 20. shew of a Crosse , with this inscription , In hoc vince . Or as Sozomenus affirmeth , that at the sight of this heavenly Lib . 1. cap . 3. signe , the Angells standing by sayd , In hoc vince . Or as Nicephorus alleageth , a bright fiery pillar in Lib . 7. Cap. 29. the ayre appeared in forme of a crosse , expressing a figure of latine letters , In hoc vince . Or as Eusebius recordeth , that in heaven aboue the Sunne appeared a trophie of a Crosse , made all of light with an inscription , In hoc vince . But this is very materiall , and to bee well noted , that they all agree in this , that Christ himselfe appeared , the next night after , to Constantine in his sleepe , bidding him make the same signe , which he had seene the day before , and with it march against his enemies , and ouercome them . This command of Christ himselfe for that present , and to that person , altereth the case , & if any man can shew me the like command from Christ in generall , or for a Crucifix in religious worship , I will not onely goe , but runne with him . But withall we must still remember , that the brasen serpent it selfe ( as afore sayd , set vp by Gods command ) was broken in peeces , when once idolatry was committed before it ; for in truth all superstition , and idolatry , yea every tradition , and devise besides , and against the written word of God , as also reliques , and miracles imagined to be done by supposed Saints , with many other inventions of the Church of Rome , are all of them , but like so many stones cast at Christ , whereby he is enforced to goe out of their Temples , and to hide himselfe . If any inquire for Christ there , he shall finde Ioh . 8. v. 59. a shew of holynes in many vanities , but in verity the power thereof denyed . Of such speaketh the Prophet Ose saying , They shall come with their sheepe , and bullocks Ose . v. vers . 6. to seeke him , and shall not finde him , because he is gon from them .

But in this Sacramentall bread , the faithfull euer finde Christ , and feede on him ; and as many graines are kneeded together into one loafe , so all the faithfull receivers are knit together in one Communion , and fellowship in the mysticall body of Iesus Christ , and all these haue on them the seale of the living God , even the Crosse of Christ , whereby God was reconciled to man . In this Crosse they rejoyce with the hundred forty and foure thousand of all the tribes of Israell , which were sealed in their foreheads . The print of this seale the servants of God first receiue in baptisme , carry it in riper yeares to the Lords Table , and from thence to their dying day into heaven , that they which in baptisme were signed with the signe of the Crosse , boldly to confesse the faith of Christ crucified , and manfully to fight vnder his banner against sinne , the world , and the Devill , might be blessed , thus to be sealed with the body , and bloud of Christ ; that being partakers of Christ his death , in crucifying and abolishing the whole body of sinne , they might also be partakers of Christ his resurrection in rising from sinne , and finally inherit everlasting life .