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<NAME>John Latta</NAME>
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<DIV1 TYPE="title page">
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<P>A SERMON Preached in the Ca|thedrall Church of Yorke, <HI>against Popi&s;h Tran&s;ub&s;tantiation,</HI> and their Communion vnder one kinde, the fir&s;t Sunday in Lent, Ann. Dom. 1607.</P>
<P><HI>By</HI> THOMAS DODSON, <HI>Mai&s;ter of Artes.</HI></P>
<Q><BIBL>IEREMIE, 6. ver&s;. 16.</BIBL>
<P><HI>Thus &s;aith the Lord; Stand in the wayes and behold, and aske for the olde way, which is the good way and walke therein, and yee &s;hall finde re&s;t for your &s;oules: but they &s;ayde, Wee will not walke therein.</HI></P></Q>
<P>Imp<GAP DESC="illegible" REASON="blotted" EXTENT="2 letters">nted at London by <HI>H. L.</HI> for <HI>Mathew Lown<GAP DESC="illegible" REASON="blotted" EXTENT="2 letters">,</HI> <GAP DESC="illegible" REASON="blotted" EXTENT="1 span"> to be &s;ould at his Shoppe in Paules Churchyard, at the &s;igne of the Bi&s;hoppes head. 160<GAP DESC="illegible" REASON="blotted" EXTENT="1 letter">.</P>
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<DIV1 TYPE="dedication">
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<HEAD><HI>TO THE RE|VEREND AND</HI> VVOR|&s;hipfull Gentlewoman, Mi&s;tre&s;&s;e <HI>CATHERINE FOVVBERIE</HI> Widdowe, his <HI>verie louing Mother in Law, health and true happine&s;&s;e in this life, and in the life to come, through Ie&s;us Chri&s;t.</HI></HEAD>
<P>_BEfore I could be re&s;olued (Right Chri&s;tian, and mo&s;t deare Mother) to handle this Text, I was driuen into a doubtfull meditation, by rea|&s;on of a double con&s;ideration. For con&s;idering that I was to &s;peake be|fore great men, in a great Auditorie: I doubted, whe|ther it &s;hould bee more expedient, to teach from this Text <HI>non-communicants</HI> to for&s;ake their former er|rours, and to renounce their &s;uper&s;titious vanities; or to inuite from another Text all in generall to a Lents Potation. Whereof thus mu&s;ing and meditating, I be|came in the end re&s;olued, to make choice of this Text ra|ther, not onely in regard that the fea&s;t of Ea&s;ter draw|eth neere: but in re&s;pect e&s;pecially, that &s;ome euen <HI>ex
<PB REF="3"> meis intimis,</HI> otherwi&s;e vertuou&s;ly inclined, are not rightly re&s;olued how to eate the Lords Bread at the Lords Table, and to drink of his Cup. Concerning who&s;e wilfull blindnes, and blind wilfulnes, &s;paring to &s;peake I &s;igh to &s;ee, and rew to knowe, what I fully knowe: one|ly I prote&s;t before God, calling in this Sermon both the holie Scriptures, and holy Fathers to witne&s;&s;e, that ei|ther there is no truth, or el&s;e that the points of Poperie (which <HI>non-communicants,</HI> like halting hypocrites, now embrace) are mo&s;t fal&s;e. Which rude Sermon and &s;imple, but &s;uch as it is, vpon the a&s;&s;urance of your knowne courte&s;ie, and to the end e&s;pecially that a &s;cant|ling heereby of that religion, which once (O happie con|uer&s;io~!) you profe&s;&s;ed, may be taken; I now offer in way of thankefulne&s;&s;e for vnde&s;erued kindne&s;&s;es, and in to|ken of great gratitude due vnto your Wor&s;hip. Accept therefore (right vertuous &amp; euer kind Mother) I hum|bly be&s;eech you this poore pre&s;ent, and pre&s;ent exerci&s;e, as a poore &s;parke of great good will: wherein if any good thing be found, giue God (I pray you) the glorie; if any fault, impute it vnto me: and pray vnto God, that ei|ther I neuer &s;peake, or el&s;e &s;peake to his glorie. Thus be&s;eeching the God of all grace, the Author, and giuer of all good gifts, to grant vnto your Wor&s;hip increa&s;e of &s;pirituall graces, and continuance of bodily health, with wealth and welfare in this life pre&s;ent and in the life to come euerla&s;ting ble&s;&s;edne&s;&s;e; I leaue you, and your meditation vpon this Sermon, to the guidance &amp; gratious a&s;si&s;tance of the Almightie whom I be&s;eech &s;o to ble&s;&s;e you in reading, as that being throughly re|&s;olued, how to receiue Chri&s;ts holy My&s;teries, you may &s;tedfa&s;tly &s;tand in the right profe&s;sion of Chri&s;tian re|ligion,
<PB REF="3"> and euer wi&s;h the pro&s;peritie of them that loue it, and labour for it: which the Lord in mercie grant vnto euerie Chri&s;tian &s;ubiect.</P>
<CLOSER><DATELINE><HI>Goodmaudam</HI> in <HI>Yorke&s;hire,</HI> <DATE>this la&s;t of March, 1608.</DATE></DATELINE>
<SIGNED><HI>By him that is vnworthie of your<LB> motherly fauour, yet deuoted<LB> to honour you,</HI><LB> Thomas Dod&s;on.</SIGNED></CLOSER>
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<HEAD>To the Reader.</HEAD>
<P>_CHri&s;tian Reader, I haue here &s;et down (&s;o neere as I could remember) what&s;oeuer was &s;poken in deliuering this Ser|mon: yea, and more matter then the time &s;uffered; but not more then was purpo&s;ed to bee vttered. For being gra|ced beyond expectation with the gratious pre&s;ence of the mo&s;t reuerend Father in God the Lord Archb. of <HI>Yorke</HI> his Grace, after his paines taken according to godline&s;&s;e el&s;e|where in the Citie; I was in regard thereof rather contented abruptly to end, then to be trouble&s;ome: whereupon partly, but e&s;pe|cially to profit &s;uch abroad as hauing eares to heare, and &s;oules to &s;aue, do want in&s;tru|ction, I became re&s;olued to penne this my then exerci&s;e, and to put it into print. Now iudge not ra&s;hly (gentle Reader) I mo&s;t hear|tily de&s;ire thee, in that I being the vnworthi|e&s;t of many hundreths, and the vnable&s;t of
<PB REF="4"> many thou&s;ands, haue taken vpon me to &s;et forth, and to publi&s;h any thing, to the open light and &s;ight of the world: for wee knowe, that the poore Widdowes mite (where God is made Vmpire) &s;hall not bee refu&s;ed. And the Lord the &s;earcher of the harts and reines, knoweth my purpo&s;e and affection in prea|ching and publi&s;hing this matter: wherein, if any thing be ami&s;&s;e (my ami&s;&s;e once di&s;coue|red by the pen of the learned) <HI>Peccaui</HI> &s;hal be my Plea: for <HI>haereticu~ me e&s;&s;e nolo.</HI> Thus I leaue thee, committing this my &s;imple labour vnto the ble&s;&s;ing of Gods holy &s;pirit: who grant vs a right vnder&s;tanding heart, with a charita|ble friendly Iudgement in all things.</P>
<CLOSER><SIGNED>T. D.</SIGNED></CLOSER>
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<BIBL>MATH. 26. 26, 27.</BIBL>
<Q>Ie&s;us tooke the bread, and when hee had ble&s;&s;ed, hee brake it, and gaue it to the Di&s;ciples, and &s;aid, Take, eate, this is my Bodie. Al&s;o hee tooke the Cuppe, and when he had giuen thankes, hee gaue it to them, &s;aying, Drinke ye all of it, &amp;c.</Q>
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<P>_IT is not mine intent (mo&s;t Re|uerend Father, Right Honoura|ble, Right Wor&s;hipfull, and in the Lord beloued) to &s;peake a|ny thing at this time co~cerning the Author of this Sacrament of the Bodie &amp; Bloud of Chri&s;t, concerning the time when it was ordained, concer|ning the ende why it was ordained, or concerning a|ny other circum&s;ta~ces hereunto belonging; but one|ly &s;o farre forth, as the controuer&s;ie betweene vs and the Papi&s;tes &s;hall leade mee. Which controuer&s;ie and di&s;&s;ention may not bee pa&s;&s;ed ouer without dili|gent
<PB N="2" REF="6"> examination, and due con&s;ideration, con&s;idering that our aduer&s;aries in their gro&s;&s;e and ab&s;urd opi|nion, rent with their teeth him that made them, and &s;o di&s;honour him, whome they ought to honour. Now, all the rea&s;on that they build vpon, is but the wordes onely of the In&s;titution. Chri&s;t &s;aide, <HI>This is my bodie: Ergo</HI> &s;ay they, it is his Bodie. Where|unto I might an&s;were, that by like argument they may prooue as well that Chri&s;t is a Doore; becau&s;e hee &s;ayth <HI>I am that doore:</HI> or that hee is a naturall Vine; becau&s;e hee &s;ayth, <HI>I am that true Vine.</HI> But aun|&s;wering <NOTE PLACE="marg">Iohn, 10, 9. &amp; 15. 1.</NOTE> I do &s;aie with Saint <HI>Hierome, That the Go&s;pell &s;tandeth not in the bare wordes of the Scrip|tures but in the meaning.</HI> As al&s;o aun&s;wering, I do &s;ay with Saint <HI>Augu&s;tine, that there is nothing &s;poken ob&s;curely in one place of Scripture, which is not made plaine and verie cleare in &s;ome other:</HI> And that therefore wee may not (like men factious rather then religious) bring our owne &s;en&s;es to the reading of the Scriptures; but wee are to take the &s;en&s;e that the Scripture giueth, by conferring one Scripture with another: for otherwi&s;e, to take a fi|guratiue &s;peech properly and according to the let|ter, de&s;troyeth the &s;oule. Saint <HI>Augu&s;tine</HI> in his Booke <HI>De doctrina Chri&s;tiana,</HI> giueth diuer&s;e lear|ned Le&s;&s;ons, whereby to knowe a figuratiue &s;peech; one of which le&s;&s;ons is this: <HI>If the Scripture &s;ee|meth to co~mand a wicked thing &amp; vngodly, or to for|bid a thing that charitie requireth, then knowe</HI> (&s;ayth hee) <HI>that the &s;peach is figuratiue.</HI> According to which rule, and direction, Chri&s;t his wordes in the In&s;titution of this Sacrament are to bee vnder&s;tood
<PB N="3" REF="6"> figuratiuely: for, Chri&s;t commaunding at his la&s;t Supper to eate his Bodie and to drinke his Bloude, &s;eemed to commaund in &s;ound of wordes an in|conuenience and a wicked thing. Yea, to &s;ay that the breade is Chri&s;tes Bodie in proper &s;peach and according to the letter, is horrible bla&s;phemie: for if bread in proper &s;peach bee the fle&s;h of Chri&s;t, then bread is al&s;o the &s;eed of <HI>Dauid:</HI> then bread was fa&s;tened to the Cro&s;&s;e for our &s;innes: then breade <NOTE PLACE="marg">Blu&s;h at this yee Papi&s;tes.</NOTE> was buried, ro&s;e the thirde day from death, and now &s;itteth in heauen at the right hand of GOD the Father: yea, if bread be Chri&s;t, then is bread the Son of God, and &s;econd per&s;on in the &s;acred Trinity. Nay, no que&s;tion if bread bee truely and properly Chri&s;t according to a literall and carnall con&s;truction: then (be&s;ides the&s;e mon&s;trous impieties, which cannot be auoyded) it mu&s;t needes en&s;ue, that really wee eate Chri&s;tes fle&s;h in the &s;acrament with our mouthes, &amp; actually drinke his bloud with our lippes; which is a thing hainous and horrible in Chri&s;tian religion &amp; behauiour: yea, as S. <HI>Augu&s;tine</HI> auoucheth, <HI>It is more horrible to eat mans fle&s;h the~ to kil it, and to drink mans bloud the~ to &s;hed it.</HI> But &s;ome peraduenture obiecting will &s;ay, that Chri&s;t &s;aid, <HI>My fle&s;h is meate indeed, and</HI> <NOTE PLACE="marg">Ioh. 6.</NOTE> <HI>my bloud is drink indeed.</HI> Wherunto in an&s;wering, it behoueth to make a difference between the bodie of Chri&s;t and the Sacrament of his body, lea&s;t wee bee deceiued, and take one for another. And therefore <NOTE PLACE="marg">Note this dif|ference. Tra. 26. In Ioh.</NOTE> I do &s;ay with Saint <HI>Augu&s;tine, that the Sacrament (of Chri&s;ts body) is receiued of &s;ome vnto life, and of &s;ome vnto de&s;truction: but the thing it &s;elfe (that is, the fle&s;h of Chri&s;t) whereof this is a Sacrament, is
<PB N="4" REF="7"> receiued of all men vnto life, and of no man to de&s;truc|tion;</HI> yea, his fle&s;h is &s;o truely meate, and his blood is &s;o truely drinke, as that who&s;oeuer doubteth of this wee hold him accur&s;ed: but, for what part of man (&s;oule, or body) this meat was prouided, in this &s;ta~ds the difference betweene vs and the Papi&s;tes. They &s;ay, for the body, no le&s;&s;e then for the &s;oule: wee &s;ay for the &s;oule, and not for the body: Now to make this point plaine on our &s;ide, and &s;o to ende this con|trouer&s;ie; if their mouthes bee not farre out of ta&s;te, I will plainely proue by te&s;timonies of the holie Scriptures, as al&s;o of the holy ancient Fathers, that Chri&s;t his fle&s;h and bloud is &s;u&s;tenance not for the body, but onely for the &s;oule. <HI>Doe you not knowe</HI> (&s;ayth Chri&s;t) <HI>that what&s;oeuer thing from without</HI> <NOTE PLACE="marg">Mar. 7.</NOTE> <HI>entreth into a man, ca~not defile him: becau&s;e it entreth not into his hart, but into the bellie.</HI> Whereby it appea|reth euen in the iudgement of our Sauiour, that no|thing can enter both the heart and the bellie: but the fle&s;h of Chri&s;t entreth into the heart: <HI>Ergo,</HI> not into the bellie. Saint <HI>Paul</HI> likewi&s;e &s;ayeth, <HI>Meates</HI> <NOTE PLACE="marg">1. Cor. 6.</NOTE> <HI>are ordained for the bellie, and the belly for meates; but God will de&s;troy both it, and them:</HI> but the body of Chri&s;t God will not de&s;troy: it is therefore no meate for the belly. To bee &s;hort, that which doth either defile or &s;anctifie, is not meat for the belly: for <HI>meates do not commend vs vnto God,</HI> 1. Cor. 8. 8. But <HI>Chri&s;t with his bloud doth &s;anctifie,</HI> Heb. 13, 12. <HI>Ergo,</HI> Chri&s;t his fle&s;h and bloud is not meate for the belly.</P>
<P>Other arguments to this effect, and to &s;et foorth the truth hereof, I could v&s;e many: but let the&s;e and
<PB N="5" REF="7"> all other proofes bee voyde, if the learned auncient Fathers do not hereunto &s;ub&s;cribe, and euen con|clude the verie &s;ame point. Saint <HI>Chry&s;o&s;tome</HI> &s;ayth, <HI>Chri&s;t is the Bread, which feedeth not the bodie, but</HI> <NOTE PLACE="marg">Chry&s;o&s;t. In Mat. 9.</NOTE> <HI>the &s;oule, and filleth not the bellie, but the minde.</HI> Ambro&s;e, <HI>Hee is not bodilie, but gho&s;tly meate.</HI> Augu&s;tine, <HI>It is not lawfull to deuoure Chri&s;t with teeth. Prepare not your Iawes, but your heartes.</HI> <NOTE PLACE="marg">Aug. de con&s;. Di&s;t. 2. Cypr. de. Coena Dom.</NOTE> And Saint <HI>Cyprian</HI> &s;ayth, <HI>The bodie of Chri&s;t is</HI> cibus mentis, non ventris, <HI>is meate for the minde, not for the bellie:</HI> not for the teeth to chewe, but for the &s;oule to beleeue. The Te&s;timonie of all which good and lawfull witne&s;&s;es, is &s;ufficient to remoue vs from the corporall eating of Chri&s;ts fle&s;h with teeth and iawes. Indeede touching the vi&s;ible part of this Sacrament, as the bread and wine, which is &s;eene with eyes, felt with hands, and bru&s;ed with teeth, of that there is no doubt, but it entereth our mouthes and re&s;teth in our bowels: but to &s;ay, that the naturall fle&s;h of Chri&s;t entereth the mouth, or pa&s;&s;eth downe the throat, or lodgeth in the Sto|macke, is a po&s;ition (as you haue heard) altoge|ther repugnant both to the holie Scriptures, and holy Fathers. But our aduer&s;aries the Papi&s;tes be|ing willing to pre&s;&s;e the truth, though they cannot oppre&s;&s;e it, will peraduenture obiect and &s;ay, Chri&s;t is Almightie and can do all thinges; therefore being <NOTE PLACE="marg">A po&s;sibili ad e&s;&s;e, non valet con&s;equentia.</NOTE> able to turne breade into his bodie at his la&s;t Sup|per, hee did it. Whereunto I might replie, that GOD was able to make vs Swine, Sheepe, Oxen, Hor&s;es, Frogges, Dogges, &amp;c. yet hee hath not done &s;o: But aun&s;wering, I do &s;ay, that though God
<PB N="6" REF="8"> is able to do what&s;oeuer he wil, yet he wil do none of tho&s;e thinges that bee not in him of their owne nature. Sith then, that GOD is true of his owne nature, hee canne doe nothing, that is a|gain&s;t his worde: not becau&s;e that hee is not a|ble to do it, but becau&s;e his Power doth neuer ouertwharte and cro&s;&s;e his Will. Indeede hee is Almightie in working his will: but not in chan|ging his nature; for that which hee will not, that hee doth not: and therefore to imagine what wee li&s;t, and then to father our fal&s;hoodes on Chri&s;tes Almightie power, is errour, impietie, yea, in&s;olent bla&s;phemie. But pa&s;&s;ing ouer this Popi&s;h argument from <HI>can</HI> to <HI>will,</HI> whereupon no argument followeth: I will now plainely proue by the worde of trueth, and te&s;timonie al&s;o of aun|cient Writers, that the bread in the Sacrament is not the &s;ub&s;tance, but a &s;igne of Chri&s;tes bodie: and that the nature of it remaineth (how&s;oeuer the popi&s;h &s;ort iangle) after the wordes of con|&s;ecration. Chri&s;t at his la&s;t Supper tooke no|thing but breade, hee brake nothing but breade, hee gaue into the handes of his Di&s;ciples, to eate, nothing but breade, and <HI>(as appeareth by my Text)</HI> hee called nothing his body, but euen the &s;ame breade, which hee had taken, which he had broken, and which hee gaue vnto them. Now, in thus calling the breade his bodie, it was in my|&s;terie and figure, not in nature and &s;ub&s;tance: and therefore it is but as if hee had &s;ayde, This breade which I haue in my handes is a &s;igne of my body which &s;hortly after &s;hall bee crucified, and deliuered
<PB N="7" REF="8"> vnto death for your &s;aluation. To which effect, after this manner thus &s;peaketh Saint <HI>Cyprian: Dedit do|minus</HI> <NOTE PLACE="marg">Cypr. de vncti|one Chri&s;ma|tis.</NOTE> <HI>no&s;ter in men&s;a, in qua vltimum cum Apo&s;tolis participauit conuiuium, &amp;c.</HI> Our Lord at the Table, whereat he receiued his la&s;t Supper with his Di&s;ci|ples, gaue with his owne hands bread and wine: but vpon the Cro&s;&s;e, he gaue his own body to be woun|ded by the hands of the &s;ouldiers. Where hee ma|keth a difference betweene that which Chri&s;t gaue vpon the Cro&s;&s;e, and that which hee gaue at the Table: at the Table hee gaue bread and wine; vpon the Cro&s;&s;e, hee gaue his bodie and bloud. Likewi&s;e el&s;e where, hee calleth the bread after con&s;ecration, <HI>Panem ex multorum granorum adunatione conge&s;tum.</HI> Bread made of the &s;ub&s;tance, and moulding of many cornes. Wherunto Saint <HI>Augu&s;tine</HI> &s;ub&s;cribing, thus <NOTE PLACE="marg">Aug in P&s;al. 98.</NOTE> &s;peaketh in the per&s;on of Chri&s;t: <HI>This body which you &s;ee you &s;hall not eate, neither &s;hall you drinke the bloud which they that crucifie mee &s;hall &s;hedde: I haue commended a Sacrament vnto you, which &s;pi|ritually vnder&s;toode &s;hall quicken you.</HI> But to bee &s;hort, Saint <HI>Paule,</HI> (who &s;etteth foorth fully and mo&s;t effectually both the doctrine and right v&s;e of the Lords Supper) is well worthie to decide this con|trouer&s;ie, where diuers times in one piece of a Chapter after the wordes of con&s;ecration hee re|peates <NOTE PLACE="marg">1. Cor. 11.</NOTE> the word, Bread. In conclu&s;ion therefore it mu&s;t needes followe and bee graunted, &s;triue the pieui&s;h and peruer&s;e Papi&s;tes neuer &s;o much again&s;t it, that the name of the thing &s;ignified is giuen in this place to the &s;igne it &s;elfe: which is a figure, not &s;traunge or newe;
<PB N="8" REF="9"> but v&s;uall and common, where mention is made of Sacraments: for, the Lorde, &s;peaking of <HI>Circumci&s;ion,</HI> calleth it the Couenant: yet circumci&s;ion is not the <NOTE PLACE="marg">Gen. 17.</NOTE> couenant, but a &s;igne of the couenant. And the <HI>Pa&s;chall Lambe</HI> is called the Lords Pa&s;&s;eouer, though it was not the Pa&s;&s;eouer, but the &s;igne of the Pa&s;&s;eo|uer, <NOTE PLACE="marg">Exod. 12.</NOTE> &amp; &s;erued onely to put men in reme~brance of that benefit; as it is afterward expounded: but leauing the holy &s;criptures, I will now proue the verie &s;ame point by the Authoritie of the holy Fathers. Saint <HI>Augu|&s;tine</HI> in his booke of Que&s;tions vpon Leuiticus, hath the&s;e wordes: <HI>Solet res quae &s;ignificat, eius rei nomi|ne quam &s;ignificat, nuncupari.</HI> That is, The thing that <NOTE PLACE="marg">Aug. &s;uper Lev. quae&s;t. 57.</NOTE> doth &s;ignifie, is wont to bee called by the name of the thing that it doth &s;ignifie. And in the Epi&s;tle which hee wrote to <HI>Bonifacius: Si enim Sacramenta quan|dam &s;imilitudinem earum rerum, quarum Sacramenta</HI> <NOTE PLACE="marg">Idem ad Boni|facium. Epi&s;t. 13.</NOTE> <HI>&s;unt, non haberent, omnino Sacramenta non e&s;&s;ent: ex hac autem &s;imilitudine, plerunque etiam ip&s;arum no|mina accipiunt.</HI> If the Sacraments (&s;aith he) had not &s;ome certaine &s;imilitude of the things whereof they be Sacraments, they &s;hould be no Sacraments: and of this &s;imilitude, many times they haue the names of tho&s;e thinges them&s;elues. Whereunto <HI>Theodore|tus</HI> <NOTE PLACE="marg">Theod. Dial. 1.</NOTE> agreeth, and &s;peaking of Chri&s;t thus &s;ub&s;cribeth: <HI>Hee that did call his body wheate and bread, and him|&s;elfe a vine, doth honour the bread and wine with the name of his bodie, and bloud, not chaunging the Na|ture, but adding grace vnto the Nature.</HI> And Saint <HI>Chry&s;o&s;tome</HI> hath the verie like wordes. Whereby <NOTE PLACE="marg">Chry&s;o&s;t. ad Cae&s;arium.</NOTE> it appeareth, and euen hereupon may rightly bee in|ferred, that the Romane tran&s;ub&s;tantiators haue no
<PB N="9" REF="9"> ground of rea&s;on, to affirme that there is more tran|&s;ub&s;tantiation in the Supper, by chaunge of the &s;ub|&s;tance of the &s;ignes, into the thing &s;ignified by the vertue of con&s;ecration, then in all the other Sacra|ments. For if there were &s;uch a change of &s;ub&s;tance, by the vertue of the Sacramentall wordes, and of the con&s;ecration of the &s;ignes, it &s;hould nece&s;&s;arily then come to pa&s;&s;e, that the &s;ame &s;hould bee in all Sacra|ments, <NOTE PLACE="marg">Note well.</NOTE> and not more in the one, then in the other; for&s;omuch as there is none at all that may bee Sa|craments without con&s;ecration, and without Sacra|mentall words, and they haue all this common toge|ther, and the like rea&s;on is in them all, concerning this point. But to bee &s;hort, and yet for more full contentation, &amp; euen to giue &s;atisfaction to the &s;im|ple&s;t here pre&s;ent, that the &s;igne is called by the name of the thing &s;ignified, and that there is no mutation in the &s;ub&s;tance of it, but onely in the v&s;e; I do for further proofe in this behalfe, appeale to the outward &s;en&s;es: as, to the eyes, no&s;e, mouth, ta&s;te, hands, and e|uen to the rea&s;on of man, what it is, that wee doe receiue, when wee come at the fea&s;t of Ea&s;ter, and at other times to the Lords Table. Whereunto in an|&s;wering if the&s;e &s;en&s;es iumpe and agree, that it is bread and wine con&s;ecrated to a holy and heauenly v&s;e; they verilie &s;peake the truth and lye not: for there was neuer any tran&s;ub&s;tantiation and conuer&s;ion of one &s;ub&s;tance into another, but the outwarde &s;en&s;es iudged it to be &s;o. As for example, when the rodde <NOTE PLACE="marg">Exod. 4.</NOTE> was turned into a Serpent, the I&s;raelites &s;awe it: And when water was turned into wine at a Mariage, the gue&s;ts &s;aw it, and ta&s;ted it. But now in this Sacra|ment <NOTE PLACE="marg">Ioh. 2. 8.</NOTE>
<PB N="10" REF="10"> we do not &s;ee any &s;uch mutation: the bread be|ing &s;anctified taketh not the forme of fle&s;h, neither doth the wine appeare to be bloud, but, as &s;ignes, do remaine all one in quantitie and qualitie, without al|teration of &s;ub&s;tance. Whereby (beloued) albeit it ap|peareth, as al&s;o by that which formerly hath beene deliuered, that our co~&s;truction concerning the words of the in&s;titution, is con&s;onant &amp; right agreeable not onely to learning and religion, but to common &s;en&s;e al&s;o and rea&s;on: yet vtterly to ouerthrowe the fal&s;e doctrine of popi&s;h tran&s;ub&s;tantiation, and to put it out of doubt, that we eate not Chri&s;ts bodie carnally as our aduer&s;aries dreame and gro&s;&s;ely imagine, I wil now ouerturne by force of arguments and &s;uffici|ent rea&s;ons, the turning of the bread into the Body of Chri&s;t, and the wine into his bloud, though many as concerning this point (which yeelde from other points of &s;uper&s;tition) do &s;ticke, and are verie hard to be per&s;waded.</P>
<P>That the &s;ub&s;tance of bread remaineth in the Sa|crament <NOTE PLACE="marg">The fir&s;t rea&s;o~ again&s;t tran|&s;ub&s;tantion.</NOTE> after the wordes of con&s;ecration, I will fir&s;t proue it from the definition of a Sacrament. For the Fathers do affirme it to con&s;i&s;t of an earthlie <NOTE PLACE="marg">Augu&s;t. Chry&s;o&s;t.</NOTE> thing, and of an heauenly thing: of the Word, and of the Element. Now for the element and earthly thing to bee taken away by tran&s;ub&s;tantiation, is a|gain&s;t, and euen vtterly de&s;troyeth, the verie nature of a Sacrament. And therefore from the definition thereof wee are well taught and in&s;tructed, that the bread, which is the element and earthly thing, remai|neth &s;till in &s;ub&s;tance without alteration, as well af|ter as before the con&s;ecration; according to this &s;ay|ing
<PB N="11" REF="10"> of Saint <HI>Augu&s;tine: The word commeth to the Element,</HI> (he &s;ayth not taketh away the Element) <HI>and &s;o it is made a Sacrament.</HI></P>
<P>Againe, in Bapti&s;me the &s;ub&s;tance of Water re|maineth, <NOTE PLACE="marg">The &s;econd rea&s;on.</NOTE> though it hath wordes of con&s;ecration, and is made a Sacrament of our Regeneration: and therefore in the Lords Supper, the bread and wine are not changed and done away vtterly: for the Scrip|ture &s;peaketh as highly of the one as of the o|ther.</P>
<P>Againe, if the Elements of bread and wine <NOTE PLACE="marg">The third rea|&s;on.</NOTE> are conuerted into the verie Bodie and Bloude of Chri&s;t: then the verie reprobates, as <HI>Iudas,</HI> &s;hould truely feede on the Bodie and Bloud of Chri&s;t, and &s;o &s;hould bee &s;aued: but this is fal&s;e, and flat again&s;t the Scripture; <HI>Ergo,</HI> there is not any &s;uch conuer|&s;ion.</P>
<P>Againe, if the Papi&s;tes receiue Chri&s;ts bodie in <NOTE PLACE="marg">The fourth rea&s;on.</NOTE> the Sacrament, then they receiue either his mortall, or his immortall body. If they &s;ay, they receiue his mortall bodie: I might an&s;were, that it cannot pro|fitte them; becau&s;e mortall foode, is but for this mortall life: but I aun&s;were, that CHRIST hath not a mortall Bodie to communicate vnto them; for it is now chaunged, and hath putte on immortalitie. If they &s;ay, they receiue his immortall, and glorified Bodie, then like men &s;laine with their owne &s;wordes, they mu&s;t flie from this their text, <HI>Hoc e&s;t corpus meum;</HI> be|cau&s;e at the time when CHRIST &s;pake the&s;e wordes to his Di&s;ciples hee had no glorified body: for the Sacrament was in&s;tituted before his death,
<PB N="12" REF="11"> and his body was not glorified vntill after his re&s;ur|rection.</P>
<P>Againe, if the Papi&s;tes receiue the verie &s;ame <NOTE PLACE="marg">The fift rea&s;on.</NOTE> bodie of Chri&s;t in the &s;acrament, which he had from the Virgine <HI>Marie,</HI> and which was on the Cro&s;&s;e; the~ it mu&s;t haue the &s;ame naturall properties of a Body which that had, as proportion of &s;hape, di&s;tinction of partes, extention of quantitie, circum&s;cription of place, and the verie &s;ame &s;ub&s;tance of fle&s;h, which he tooke of his Mother <HI>Marie:</HI> for the&s;e properties had Chri&s;tes Body, that hung on the Cro&s;&s;e: but the bread (which they &s;ay, is turned into Chri&s;ts Body) <NOTE PLACE="marg">Note here a great ab&s;urdi|tie.</NOTE> is without the&s;e and &s;uch like properties of mans na|ture: <HI>Ergo,</HI> the bread is not turned really and &s;ub&s;tan|tially into the body of Chri&s;t which came from the Virgine <HI>Marie,</HI> and which was offered for vs on the Cro&s;&s;e.</P>
<P>Againe, the breade in the Sacrament after the <NOTE PLACE="marg">The &s;eauenth rea&s;on.</NOTE> wordes of con&s;ecration is &s;ubiect to as many chaun|ges and chances as it was before: it may putrifie, and the wine may wax &s;harpe and turne into vinegar; yea, both of them may be mingled with ranke poy&s;on: but the precious Body &amp; Bloud of Chri&s;t ca~not be ming|led with poy&s;on; but is an excellent counterpoy&s;on again&s;t all infection of &s;inne what&s;oeuer: the Bodie of Chri&s;t cannot putrifie, the bloud of Chri&s;t can|not become &s;harpe or &s;owre as the outwarde &s;ignes may: the &s;ub&s;tance therefore of bread &amp; wine is not changed into the bodie and bloud of Chri&s;t, but remaineth &s;till, after the wordes of con&s;ecra|tion.</P>
<P>Againe, <HI>Chri&s;t &s;itteth on the right hand of God,</HI> <NOTE PLACE="marg">The eight rea|&s;on.</NOTE>
<PB N="13" REF="11"> (Hebrewes, 1.) <HI>and there &s;hall remaine, touching his humanitie</HI> (as Saint <HI>Peter</HI> teacheth) <HI>vntill the time that all thinges bee re&s;tored which God hath &s;poken by his Prophets,</HI> Acts, 3. <HI>Ergo,</HI> Chri&s;t is not bodily pre|&s;ent in the Sacrament: for it is again&s;t the nature of a natural body to be in moe places then one at once. And therefore &s;aid Saint <HI>Augu&s;tine: Corpus domini in quo re&s;urrexit, in vno loco e&s;&s;e oportet; veritas eius vbique diffu&s;a e&s;t:</HI> the Bodie of Chri&s;t in the which he ro&s;e can be but in one place, though his trueth is di&s;per&s;ed euerie where.</P>
<P>Againe, we are charged to do this in reme~brance <NOTE PLACE="marg">The ninth rea|&s;on. 1. Cor. 11.</NOTE> of Chri&s;t; <HI>Do this</HI> (&s;ayth hee) <HI>in remembrance of me,</HI> in remembrance of my benefit wrought for you, &amp; in remembrance of your &s;aluation purcha&s;ed by me. Now, remembrance is not of things pre&s;ent, but of thinges ab&s;ent.</P>
<P>Againe, it is recorded in the &s;ame Chapter, <HI>that</HI> <NOTE PLACE="marg">The tenth rea|&s;on.</NOTE> <HI>when&s;oeuer wee eate the Lords Bread and drinke of his Cuppe, wee are &s;ayde but to &s;hewe his death vntill hee come:</HI> &s;o that it is but a &s;hewe and Repre&s;entation of his Death, vntill his com|ming.</P>
<P>La&s;tly (to omitte many other rea&s;ons) wee be|leeue <NOTE PLACE="marg">The eleuenth rea&s;on.</NOTE> that Chri&s;t &s;hall come from heauen, and from no other place to iudge the quicke and the dead, and that in the &s;ame manner hee a&s;cended: but if Chri&s;ts Bodie bee made of breade, hee &s;hall &s;tart out of the Pixe, and not come from heauen; yea, and that in <NOTE PLACE="marg">Note this wel.</NOTE> another &s;hape then when hee a&s;cended. Which po|pi&s;h wonder, with other their &s;trange deui&s;es, &s;o &s;auou|reth of noueltie, that vnle&s;&s;e our aduer&s;aries haue &s;till
<PB N="14" REF="12"> whori&s;h forheades they will blu&s;h and be a&s;hamed: yea, and that the rather, in that again&s;t the&s;e and ma|ny &s;uch like arguments, and diuine rea&s;ons, they can|not alledge any one te&s;timonie of Scripture to proue their tran&s;ub&s;tantiation; but onely that Chri&s;t &s;ayde, <HI>Hoc e&s;t corpus meum,</HI> This is my Body. Which words (as formerly appeareth) are not to bee vnder&s;toode properly, but figuratiuely: not naturally, but &s;igni|ficatiuely: not carnally, but &s;piritually. Yea, be&s;ides that which alreadie hath beene vttered, if the ho|ly auncient Fathers, in thus expounding them, make not with vs expre&s;&s;ely, and again&s;t our &s;aid aduer&s;a|ries <NOTE PLACE="marg">The auncient Fathers affirme the wordes of Chri&s;t to be figuratiue.</NOTE> directly, then the victorie &s;hall bee theirs, and the &s;hame and ouerthrowe ours: yea, then with the foole I will fooli&s;hly &s;ay, <HI>Non put&acirc;ram. Tertulli|an,</HI> being a holy Writer, and a verie auncient Father <NOTE PLACE="marg">Lib. 4. Contr. Marcion.</NOTE> (for hee liued more then 1300. yeares &s;ince) expoun|deth them thus in his fourth booke again&s;t the here|tike <HI>Marcion: Acceptum panem, &amp; di&s;tributum di&s;|cipulis, corpus &s;uum illum fecit, dicendo, Hoc e&s;t corpus meum: id e&s;t, figura corporis mei.</HI></P>
<P>Chri&s;t taking the bread and di&s;tributing to his Di&s;ciples, made it his Body; &s;aying, This is my Body: that is to &s;ay, this is a figure of my Bodie.</P>
<P>And in his fir&s;t booke again&s;t the &s;ame Here|tike, the &s;ame Authour writeth after this manner: <NOTE PLACE="marg">Idem, lib. 1.</NOTE> <HI>God did not reiect bread which is his creature; for by it he hath made a repre&s;entation of his Bodie.</HI></P>
<P>Saint <HI>Chry&s;o&s;tome</HI> &s;aith, <HI>The bread &s;anctified is</HI> <NOTE PLACE="marg">Chry&s;o&s;t, ad Cae&s;ar.</NOTE> <HI>counted worthie to bee called the Lords Body, et&s;i na|tura panis in ip&s;o perman&s;it,</HI> though the nature of the bread remaine there &s;till.</P>
<PB N="15" REF="12">
<P> <HI>Theodoretus,</HI> aun&s;wering to the obiection of an <NOTE PLACE="marg">Dialog. 2.</NOTE> heretike, is right plaine in this point: for &s;ayeth hee, <HI>Signa my&s;tica po&s;t &s;anctificationem non recedunt a na|tura &s;ua, &s;ed manent in priori &s;ub&s;tantia, et figura, &amp; forma.</HI> That is, The my&s;ticall tokens after the &s;ancti|fication depart not from their owne nature, but re|maine in their former &s;ub&s;tance, figure, and &s;hape; yea, and are &s;en&s;iblie &s;eene to be the verie &s;ame they were before.</P>
<P>Saint <HI>Hierome,</HI> &s;peaking of Chri&s;t, &s;ayth, <HI>He of|fered not water but wine, for the figure of his bloud.</HI> Saint <HI>Ambro&s;e</HI> &s;ayeth, <HI>that the bread and</HI> <NOTE PLACE="marg">Ambr. de Sacra. lib. 4. cap. 4.</NOTE> <HI>wine are the verie &s;ame they were, both in nature and &s;ub&s;tance.</HI></P>
<P>And Saint <HI>Augu&s;tine</HI> hath written at large in many of his workes, and &s;o plainely, again&s;t the er|ror of tran&s;ub&s;tantiation, that our aduer&s;aries the Papi&s;tes loue lea&s;t to heare of him of all other wri|ters: partly for his authoritie, and partly becau&s;e hee openeth the matter more fully then any other. For &s;ayth hee, <HI>Chri&s;tes fle&s;h and bloud was in the</HI> <NOTE PLACE="marg">Augu&s;t. Contr. Fau&s;tu~.</NOTE> <HI>olde Te&s;tament promi&s;ed by &s;imilitudes and &s;ignes of their &s;acrifices, and was exhibited indeed and in truth vpon the Cro&s;&s;e: but the &s;ame is now celebrated by a Sacrament of remembraunce vpon the Altar.</HI> Like|wi&s;e again&s;t the heretike <HI>Adimantus,</HI> he thus wri|teth: <NOTE PLACE="marg">Contr. Adim. lib. 4.</NOTE> <HI>Non dubitauit dominus dicere, hoc e&s;t corpus meum, c&ugrave;m &s;ignum daret corporis &s;ui.</HI> Our Lorde doubted not (&s;ayth he) to &s;ay, This is my body, when hee gaue a token of his Bodie. In an other place al&s;o, <HI>Chri&s;t tooke Iudas</HI> (&s;ayth hee) <HI>vnto his Table,</HI> <NOTE PLACE="marg">Idem in p&s;al. 3.</NOTE> <HI>wherat he gaue vnto his Di&s;ciples the figure of his body.</HI>
<PB N="16" REF="13"> Yea, and to this verie Sacrament hee applyeth this rule, <HI>Omnis res naturam et veritatem illarum rerum in &s;e continet, ex quibus conficitur:</HI> that is, euerie thing keepeth and containeth the nature and truth of tho&s;e things, of which it con&s;i&s;teth.</P>
<P>Now (mo&s;t Reuere~d, &amp; right ble&s;&s;ed brethre~) if the&s;e &amp; other reuerend olde Fathers, writing to like effect, haue expounded the wordes of Chri&s;t rightly, then where is the papi&s;ts tran&s;ub&s;tantiation?</P>
<P>Surely, &s;urely (deare Chri&s;tians) how rightly and religiou&s;ly they are by the Fathers expounded, it may wel be conceiued, in that not any one of the auncient writers euer &s;pake of reall pre&s;ence, or the literall &s;en&s;e of the&s;e words, <HI>This is my Body:</HI> yea, let our aduer|&s;aries the Papi&s;ts bring but one Catholick and godly learned Father, for the &s;pace of 700. years after Chri&s;t, that euer taught Popi&s;h tran&s;ub&s;tantiation, or that &s;ignified and in&s;inuated any &s;uch matter; and we will not onely thereunto &s;ub&s;cribe, but account al&s;o al o|ther their vaine and vncatholike fancies, to bee right Catholike doctrine. But men, brethren, and Fathers, the be&s;t learned of that frowarde generation are &s;o far from pleading either Canonicall Scriptures, or Ca|tholike Fathers, as that either they &s;ay directly (as did <HI>Alphon&s;us</HI> a great Papi&s;t) <HI>that the auncient Fathers neuer knew tran&s;ub&s;tantiation;</HI> Or el&s;e doubtfully (as did <HI>Gabriel Biel,</HI> another popi&s;h doctor) <HI>that how the Body of Chri&s;t is in the Sacrament, it is not found ex|pre&s;&s;ed</HI> <NOTE PLACE="marg">Vpon the Ca|non, lect. 40.</NOTE> <HI>in the Canon of the Bible:</HI> Or el&s;e they &s;ay de|ceitfully (like craftie huck&s;ters) that they mu&s;t hold of the Sacraments as the Church of <HI>Rome</HI> doth. Which third and la&s;t affirmation being fond and foo|li&s;h,
<PB N="17" REF="13"> is vtterly to be contemned and condemned: for Tran&s;ub&s;tantiation was neuer heard of at <HI>Rome,</HI> or in any other part of the world, vntil it was there decreed in the late councell of <HI>Laterane,</HI> holden vnder Pope <HI>Innocentius</HI> the third, in the yeare of our Lorde God <NOTE PLACE="marg">The age of the Papi&s;ts new tran&s;ub&s;tantia|tion is 393, yeares.</NOTE> 1215. So that for the &s;pace of twelue hu~dred &amp; fifteen years after Chri&s;t, the Church of God was well able to &s;tand without it. Now therfore it &s;ta~deth vs in hand con&s;idering the newne&s;&s;e of it, and that our Sauiour Chri&s;t in &s;aying, <HI>This is my Bodie,</HI> did not aboli&s;h the &s;ub&s;tance of bread &amp; wine, but did vnite the force and fruit of his fle&s;h crucified, and bloud &s;hed for our &s;ins, to the elements, that &s;o receiuing the one, wee might through faith, and by the operation of his working &s;pirit be partakers of the other; it &s;tands vs (I &s;ay) in hand, not to bend our mindes on the outward &s;ignes of bread &amp; wine &s;et before vs: but rather lifting vp our hearts from them to Chri&s;t, who liueth &amp; reigneth in heauen, it behoueth vs to behold him the very lambe of God &s;laine for the &s;ins of the world, with the eyes and hands of our faith. <HI>Nam fide tangitur Chri&s;tus, fi|de videtur: non corpore tangitur, non oculis comprehen|ditur.</HI> For &s;aith Saint <HI>Ambro&s;e,</HI> By faith Chri&s;t is tou|ched, <NOTE PLACE="marg">Ambr. in Luc. lib. 6.</NOTE> by faith he is &s;eene: hee is not touched with our bodie, nor viewed with our eyes. And el&s;ewhere: <HI>Non corporali tactu Chri&s;tum, &s;ed fide tangimus.</HI> That is, we touch not Chri&s;t (&s;ayth he) with our fingers, but with our faith.</P>
<P>Saint <HI>Augu&s;tine</HI> likewi&s;e crieth: <HI>To what end pre|pare&s;t thou thy teeth and thy belly? beleeue, and thou</HI> <NOTE PLACE="marg">Augu&s;t. in Ioh. <GAP DESC="illegible" REASON="faint" EXTENT="2 letters">ract. 25.</NOTE> <HI>ha&s;t eaten.</HI> And in another place, <HI>We cannot</HI> (&s;ayth he) <HI>handle Chri&s;t with our fingers: but with our faith wee
<PB N="18" REF="14"> may.</HI> Yea, that to beleeue in Chri&s;t is to eate his fle&s;h and drinke his bloud, Chri&s;t him&s;elfe thus proueth it: <HI>Hee that commeth to me &s;hall not hunger; and he that</HI> <NOTE PLACE="marg">Ioh. 6.</NOTE> <HI>beleeueth in me, &s;hall neuer thir&s;t.</HI> By which faith ac|cordingly, not we, vnder the Go&s;pell onely, do eate Chri&s;ts fle&s;h and drinke his bloud; but the Patriarkes al&s;o, and Prophets, &amp; people of God which liued be|fore the birth of Chri&s;t, did receiue him, and eate him, and liue by him: <HI>They did</HI> (as Saint <HI>Paule</HI> auoucheth) <NOTE PLACE="marg">1. Cor. 10.</NOTE> <HI>all eate the &s;ame &s;pirituall meat,</HI> that is to &s;ay, <HI>euen the &s;ame Chri&s;t that we eate, and did all drinke of the &s;ame &s;piritual drinke.</HI> Who&s;oeuer beleeued in Chri&s;t, they were nouri&s;hed by him then, as we are now. They did not &s;ee Chri&s;t: he was not yet borne, he had not yet a naturall body, yet did they eate his body: he had not yet any bloud, yet did they drinke his bloud; they be|leeued that it was he, in whom the promi&s;es &s;huld be fulfilled, they beleeued that hee &s;hould be that ble&s;&s;ed &s;eed in whom all Nations &s;hold be ble&s;&s;ed. Thus they beleeued, thus they receiued, and did eate his body. Wherupon, the premi&s;&s;es con&s;idered, it may rightly be inferred, that not our mouthes, but our minds; not our bellies, but our &s;pirits, are nouri&s;hed with the fle&s;h &amp; bloud of Chri&s;t: &amp; that not by chewing, or &s;wal|lowing; but by remembring and beleeuing that his body was wounded, &amp; his bloud &s;hed for our perfect and eternall redemption.</P>
<P>THus hauing hitherto declared (in handling the late doting deui&s;e of tran&s;ub&s;tantiation; wherup|on in a manner dependeth all Poperie) and euen ef|fectually proued by &s;ufficient te&s;timonies both out of
<PB N="19" REF="14"> the holy Scriptures, and holy auncient Fathers, that the nature of the bread remaineth in the Sacrament after the words of con&s;ecration, and that there is no mutation in &s;ub&s;tance, but in v&s;e: it now further re&s;teth but onely to point at an another horrible point of po|pi&s;h bla&s;phemie, and &s;o to committe you to God.</P>
<P>Although (beloued) our Sauiour Chri&s;t comman|ded the Sacrament to bee mini&s;tred to all people in both kinds: yet our aduer&s;aries the Papi&s;tes making euen him our Sauiour to haue no wit, nor vnder&s;tan|ding what he did or &s;aid at his la&s;t &s;upper, haue lately forbidden the my&s;ticall Cuppe of his precious bloud to be mini&s;tred to the Laitie. Wherein how &s;hame|fully &s;oeuer, or rather how bla&s;phemou&s;ly the&s;e iollie fellowes, like iollie iuglers do iudge this matter: yet I am &s;ure that the holy Scripture teacheth plainely, that the books of the auncient Writers te&s;tifie plen|tifully, and that continual practice for the &s;pace of a thou&s;and yeares and vpwarde firmely pleadeth, and without contradiction, the contrarie. Saint <HI>Paul</HI> &s;pea|king to the whole congregation, &s;ayth: <HI>As often, as ye</HI> <NOTE PLACE="marg">1. Cor 11. ver&s;. 26. 27. 28.</NOTE> <HI>&s;hall eate this bread, and drinke this cuppe, yee &s;hew the Lords death till hee come.</HI></P>
<P>And againe, <HI>Who&s;oeuer</HI> (&s;aith he) <HI>&s;hal eat this bread, and drinke the cup of the Lord vnworthily, &s;hall be guil|tie of the bodie and bloud of Chri&s;t.</HI></P>
<P>And againe, <HI>Let euerie man</HI> (&s;aith hee) <HI>examine him&s;elfe, and &s;o let him eate of this bread and drink of this cup.</HI> He doth not &s;ay, let the Pa&s;tor and Mini&s;ter examine him&s;elfe, &amp; &s;o drinke of this cup; but euery man, euen euery Chri&s;tia~. To iu&s;tifie which expo&s;itio~ fro~ Chri&s;t him&s;elf by a generall affirmatiue, I appeal
<PB N="20" REF="15" MS="y"> to the tenor of the in&s;titution. For as it was &s;ayd, <HI>Take yee, eate yee:</HI> &s;o it was &s;aid at the &s;ame time to the &s;elfe &s;ame parties, <HI>Drinke ye all of this.</HI> Which two precepts <NOTE PLACE="marg">Arguments again&s;t halfe Communions.</NOTE> Eate ye, drinke ye, compri&s;eth all, both Laymen and Clerkes: and therefore both &s;orts are either to bee ex|cluded, or el&s;e to be admitted to receiue in both kinds.</P>
<P>Againe, the fruit &amp; effect of the bloud of Chri&s;t is common to the people with the Pa&s;tor: <HI>Ergo,</HI> being partners in the thing &s;ignified; the outward &s;igne ther|of, which is the Communion of his bloud &s;hed for the redemption of his people, ought to be diuided in|differently betweene them.</P>
<P>Againe, A dead mans will may not bee changed: Nothing can be put to, nothing taken out, without <NOTE PLACE="marg">Gal. 3. 15.</NOTE> forgerie and fal&s;e-hood: <HI>Ergo,</HI> the cup of &s;aluation be|ing a part of Chri&s;ts will, &amp; te&s;tament, may not bee ta|ken away from the Laitie without &s;acriledge &amp; blou|dy crueltie. And againe, if the water in Bapti&s;me may not be taken away from the Lords people: then the cup of the new Te&s;tament may not be taken away fro~ them (for the bloud of Chri&s;t, whereby remi&s;&s;ion of &s;innes is purcha&s;ed, is repre&s;ented by the wine of the Lords Supper, a&s;wel as by the water in Bapti&s;me): but the water in Bapti&s;me may not be omitted or neglec|ted: <HI>Ergo,</HI> the cup of ble&s;&s;ing may not (without great iniury done to the Lords people) be taken from them. Other arguments to this effect, &amp; in &s;etting forth the truth hereo<GAP DESC="illegible" REASON="blotted" EXTENT="1 letter">, I could v&s;e many: but, knowing the na|ture of this matter to bee &s;uch, as that the euidence &amp; clearnes of the thing it &s;elfe &s;peaketh for the proofe thereof, I am rather now di&s;po&s;ed to call to witne&s;&s;e in this behalfe the holy auncient Fathers.</P>
<PB N="21" REF="15">
<P> <HI>Ignatius,</HI> being a good olde Chri&s;tian and con|&s;tant <NOTE PLACE="marg">Note well the con&s;ent of the Fathers.</NOTE> Martyr of Ie&s;us Chri&s;t in the primitiue Church, writeth thus to the Church of <HI>Philadelphia: I exhort you, that you v&s;e al one faith, one publique Mini&s;terie &amp;</HI> <NOTE PLACE="marg">Ignat. ad Philad.</NOTE> <HI>preaching of the word, and one Euchari&s;t: for there is but one fle&s;h of Ie&s;us Chri&s;t, and one bloud &s;hed for vs; one bread broken for all, and one cup di&s;tributed to all.</HI></P>
<P>Saint <HI>Cyprian,</HI> writing vnto <HI>Cornelius,</HI> &s;aith, <HI>How do</HI> <NOTE PLACE="marg">Epi&s;t. 2.</NOTE> <HI>we teach or prouoke them for the profe&s;sion of his name to &s;hed their bloud, if to them, going to the battail</HI> (&s;pea|king of Martyrs) <HI>wee &s;hall denie his bloud? or how &s;hall we make them fit for the cuppe of Martyrdome, if we admit them not fir&s;t, by right of the communion, to the cup of the Lord?</HI></P>
<P><HI>Tertullian</HI> &s;aith, <HI>By the Sacrament of bread and of</HI> <NOTE PLACE="marg">Lib. 5. aduer&s;us Marcionem.</NOTE> <HI>the cuppe, we haue proued in the Go&s;pell the veritie of the bodie &amp; of the bloud of our Lord, again&s;t the phan|ta&s;ticall dreames of</HI> Marcion.</P>
<P>And Saint <HI>Chry&s;o&s;tome,</HI> admini&s;tring the Sacra|ments <NOTE PLACE="marg">Chry&s;o&s;t. in 2. ad Cor. Hom. 18.</NOTE> him&s;elfe in the famous Citie of <HI>Con&s;tantino|ple,</HI> is &s;o plaine in this point, that nothing can be plai|ner: for (&s;aith he) <HI>There is a thing wherein the Prie&s;t differeth nothing from the people; as when he mu&s;t re|ceiue the dreadfull My&s;teries. For it is not here, as it was in the olde Law, where the Prie&s;t eate one part aad the people another, neither was it lawfull for the people to be partaker of tho&s;e things which the Prie&s;t was: but now it is not &s;o, but rather one body is propo&s;ed to al &amp; one cup.</HI></P>
<P>La&s;tly, to the end that all men may &s;ee and per|ceiue what great iniurie is done to Chri&s;tian people (for whom Chri&s;t died) by Pope-catholikes, the Ro|mi&s;h
<PB N="22" REF="16"> Heretikes, e&s;pecially that &s;uch fal&s;e Catholikes them&s;elues may co~fe&s;&s;e it, if not with their mouthes, at the lea&s;t in their con&s;ciences; I will call at this time two Popes to witne&s;&s;e. Pope <HI>Leo</HI> the fir&s;t, in who&s;e dayes the communion vnder both kindes was &s;o or|dinarie and certaine, as that it was the marke whereby to knowe the Manachees, the mo&s;t pernicious Here|tikes that were in the Church, thus auoucheth: <HI>They take in their vnworthie mouthes the Body of the Lord,</HI> <NOTE PLACE="marg">Serm. quadrag. 4.</NOTE> <HI>and refu&s;e altogether to drinke the bloud of our Re|demption;</HI> which he calleth a &s;acrilegious hypocri&s;ie. And Pope <HI>Gela&s;ius</HI> &s;peaking not of the Manachees, <NOTE PLACE="marg">De con&s;ecra. di&s;tinct. 2. cap.</NOTE> as <HI>Leo</HI> doth, but of other per&s;ons receiued into the Chri&s;tian Church, thus vttereth his iudgement; <HI>Wee haue heard, that &s;ome hauing onely receiued the holie portion of the bodie, do ab&s;taine from the cuppe of the</HI> <NOTE PLACE="marg">If Popes tell you this tale take heede ye Papi&s;ts to your con&s;ci|ences.</NOTE> <HI>holie bloud: but &s;ith that they are mooued by a fond &s;uper&s;tition, which I know not, thus to ab&s;taine, either let them receiue the whole Sacrament, or els let them be wholly and vtterly re&s;trained and &s;hutte out from the &s;ame: for there can bee no diui&s;ion of this one Sacra|ment, and highe my&s;terie, without great Sacriledge.</HI> Whereby it appeareth, euen in the iudgement of the&s;e Popes, that if we will not incur &amp; run into ap|parent, violent, and wilfull Sacriledge, the commu|nion mu&s;t bee mini&s;tred to all men, without excepti|on, in both kindes, according to the right intention of Chri&s;t Ie&s;us, and according to that cour&s;e which the Chri&s;tian world diligently ob&s;erued for the &s;pace of 1230. yeares, and euer after al&s;o (but euen in &s;ome few places onely) vntill in the late Councell of <HI>Con&s;tance</HI> a wicked decree and vngodly was
<PB N="23" REF="16"> made to the contrarie. Whereupon, <HI>Ger&s;on</HI> a great Papi&s;t being a chiefe agent in that Councell, with other the Popes Proctours and Doctours of &s;peciall reputation, did &s;o beate their braines to iu&s;tifie that Acte in that Councell e&s;tabli&s;hed, as that they almo&s;t lo&s;t their foreheades. For the con&s;iderati|ons by them alleadged, wherewith they were ledde thus to chaunge the la&s;t Will and Te&s;tament of CHRIST IESVS, are but verie poore &s;hiftes and mo&s;t mi&s;erable inducementes: as, the length of Lavmens beardes, the co&s;tline&s;&s;e of wine; the difficulties fir&s;t of getting, then of keeping wine from &s;owring, from freezing, and breedinge of flies. All which and many &s;uch like fooli&s;h and friuolous toyes thus hatched by their owne fan|cies, being no le&s;&s;e ridiculous then the fact was impi|ous, mu&s;t &s;tand for rea&s;on (if wee will bee ruled by a whori&s;h Mother the Church of Antichri&s;t) again&s;t all rea&s;on and religion.</P>
<P>Now what is mockerie, or what is iniurie to GOD and man, if it bee religion and pietie, in re&s;pect of long beards, in re&s;pect of fro&s;tes in winter, and flies in Summer, to correct Chri&s;ts in&s;titution, and to cha&s;e the Lay people from the cuppe of their &s;aluation, from the Communion of Chri&s;ts bloud, and fellow&s;hippe of his holy &s;pirite? Surely, &s;urely (beloued) how&s;oeuer the&s;e daintie Di|uines haue lately thus fallen into great blindne&s;&s;e, or rather wilfull madne&s;&s;e: yet vndoubtedly no Church euer re&s;i&s;ted mangled Communions with greater ve|heme~cie tha~ the Church of <HI>Rome</HI> did, til couetou&s;nes &amp; pride blinded her eies, &amp; hardned her heart again&s;t
<PB N="24" REF="17"> God and his &s;onne Chri&s;t: Which God for Chri&s;t his &s;ake open the eyes of her corrupt Children, and &s;o mollifie their hearts, as that they may receiue Chri&s;ts holy My&s;teries, not according to their owne fond fan|ce<GAP DESC="illegible" REASON="blotted" EXTENT="1 letter"> &amp; doting dreames; but according to the fir&s;t in&s;ti|tution thereof, &amp; according to the general practice of all Chri&s;tian Churches in former times. For otherwi&s;e if they &s;till lead their dayes in voluntarie blindne&s;&s;e, &amp; wilfull wickedne&s;&s;e, they &s;hall die in their &s;innes: ye<GAP DESC="illegible" REASON="blotted" EXTENT="1 letter">, death and damnation &s;hall be their portion for euer: becau&s;e they haue plea&s;ure in their owne inuentions, and do not giue their hearts to receiue to beleeue, &amp; to loue the truth. From which death and damnation, hee deliuer both them and vs, who to receiue the ble&s;&s;ed Sacrament in both kindes by his la&s;t wil com|manded vs, euen Ie&s;us Chri&s;t the righteous: to whom with the Father, and the holy Gho&s;t, three per&s;ons in Trinitie, one eternall, euer liuing, and euerla&s;ting God in vnitie, be rendered all power, all prai&s;e, all might, and all maie&s;tie, both now, and for euermore, <HI>Amen.</HI></P>
<TRAILER>FINIS.</TRAILER>
<PB REF="17">
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
