A briefe institution of the common places of sacred divinitie. Wherein, the truth of every place is proved, and the sophismes of Bellarmine are reprooved. Written in Latine, by Lucas Trelcatius, and Englished by Iohn Gawen, minister of Gods word.

The Part Confirming. CHAP. XIII.

THe other Sacrament of the chri∣stian church immediately insti∣tuted of Christ, for the perpetuall vse thereof is, The Lords Sup∣per: whereof, though there be divers appellations both in Scriptures, and with the Fathers, (for in the Scriptures it is called, The body and bloud of the Lord, The New Testament, The Com∣munion, The breaking of bread, The Lords Table, The bread, and the cup, The Communicating of the body & bloud of Christa 1.1: which by the Fathers, First,

it is called a gathering together: The Eucharist, or Thankesgiving, Publ••••g Administration. Secondly, the Lat••••••, Offering, because of collections, and sacrifice, for the remēbrance of Christs Sacrifie, yet most properly, by this ap∣pellation, Of the Lords Supper, the thing it selfe hath most fitly beene expressed, and indeed, it is called, The Supper, with respect had, both of the thing, and of the time: because it is a holy ban∣quet of the soule, and not of the belly, instituted of the Lord, and that in the Evening; but the Lordes, in respect, both of the Author, who is the Lord, and of the End, which is the remem∣brance of the Lord. Now it is defined to be;

A Sacrament of the New Testament, instituted of Christ, consisting of the Signe, and the thing signified, propor∣tionable, by an Analogicall Relation, and action of themselues, betweene themselues; whereby the full growne members of Christ and his church, are trayned vp, and taught in the lawfull

vse of the visible signes, concerning the true, and spirituall communication of the body and bloud of Christ, vnto life eternall.

The Efficient Cause of the Lordes Supper, ought to be considered, eyther, as instituting; or as vsing, and admini∣string the same; that is, the principall cause: but this, is the serving, (or admi∣nistring) cause.

The Principall, or Instituting cause, is the Lord, from whome, it hath beene customably called the Lordes Supper; to wit, Christ, God, and man, our one∣ly Redeemer, instituting the mystery of his body, and bloud, by the oblarion whereof, hee redeemed vsb 1.2.

Of this mysticall, and divine Insti∣tution, there are two parts. Christs Deeds, and his Words: by the one wher∣of, hee limitted, and left an example of Administration; by the other, a do∣ctrine of Institution.

Of Christs Deeds, wherby the man∣ner of the lawfull publicke office, or administratiō is declared, there are three

partes, according as, concerning both signes, which Christ receyved, he orderly vsed, holy and ceremoniall actionsc 1.3.

The first is: (Blessing, and Thankes∣giving:) for the Scripture vseth those two words, the one Mathew, & Marke vseth; the other, Luke, and Paul, both signifying the one, & selfe same thing: to witte, how Christ, by prayers to God, by thanksgiving, and all that holy action, prepared, appointed, and sancti∣fied the Bread, and Wine, to a holy vse, that they might bee a Sacrament of his Body, and Bloud; not by their owne na∣ture, but by divine Institution: and this is that true Consecration, or Sanctificati∣on of the Sacrament, whereof mention is made among the Fathers,

The Second, is The breaking of the Bread, and the powring of the wine into the Cuppe, which Christ vsed, not onely for the cause of dividing, and distribu∣ting thereof, but for the representing of his death; for it is an Essentiall, and Sacramentall Ceremony of the Lordes Supper, pertayning to the end, & forme

thereofd 1.4.

The third, is the offering, and di∣stributing of the Bread broken, and the Wine powred in. For, Christ gaue not the same to his Disciples, that they should distribute, but that they should receyue that, which was distributede 1.5: because, they were in that Supper, not the dispensers of Gods Mysteries, but the Guestes. But Christ, as being the Feast-maker, with one labour insti∣tuted, and with his owne hands dispen∣sed the Sacrament of his Grace, and withall sanctified the Ministeriall dis∣pensation thereof.

And all these Actions are Sacra∣mentall, and ought diligently to be con∣sidered, as farre forth, as they are vsed, for the signifying, and sealing of Spi∣rituall things, by divine Institution.

To these Actions, (that wee may come to the second part of the Instituti∣on,) Christ added Words; whereof some include a Commaundement, some a Promise; and lastly, some an Explicati∣on: These in Schooles haue vsually been

tearmed Preceptiue, the other Defini∣tiue, and Sacramentall: Lastly, these Expositiue.

The Words Preceptiue, are those, by which hee hath injoyned, both vpon the dispensers, a necessity of their ad∣ministration, and vpon the communi∣cants, a necessity of taking; and hath prescribed vnto, both a forme of both: Administration, by his deed, whereof we haue aboue spoken, and by his com∣maundement of Imitation, ioyned therevntoe 1.6. Of Communicating, by a double Precept; by the one, To take; by the other, To eate, and to drinke.

The Taking, is a Sacramentall Rite, prescribed to him, that commeth to the Lords Table, whereby wee receyue with our hand the Bread, and Cuppe of Thanksgiving: (for it cannot bee gathered, eyther from the Story of the Institution of the Lordes Supper, o•• frō the fashion of Christs sitting down, and his Apostles, that Christ in the first Supper, did put those signes into the mouth of every of the Apostles) by

which taking, the spirituall sealing within vs, both of Christ himselfe, and of his benefites, by the Instrument of faith, is declared.

The Eating, and Drinking, is an out∣ward, and sacramentall vse, and taking of the signes, according to Christes Prescription, whereby the inward, and spirituall eating, and drinking of his body, and bloud is sealed by divine or∣dinance: for as first, there are two persons administring the Supper; the one of the Pastor doing that, which is done outwardly, and openly; the other of Christ, effecting by his Spirit, that which is done inwardly; Secondly, as the whole Action of the Lords Supper consisteth in two things, the one an earthly, bodilie, & perceyuable for the senses; the other, heavenly, spirituall, and intelligible, for the vnderstanding of the faithfull. Thirdly, as there are two partes of man; the one, the body, the other, the soule; so there are two givings, and eatings; the one outward, which is called Sacramentall; the other

inward, which is tearmed Spirituall: yet, that was instituted of Christ, that it might bee a certaine expresse shape, (or Image) of this.

The wordes Definitiue, and Sacra∣mentall, are those which declare the in∣ward matter, or thing signified, and vtter the same, whether it bee of the bread, or of the cuppe, sacramentally, of the bread, as This is my body, which for you is delivered, and brokenf 1.7: but of the cuppe: This is my bloud, which is shed for manyg 1.8.

Both expositions are wont two waies to be considered, eyther in each words apart, and by themselues considered, or in the whole exposition together.

Being considered apart, they note eyther the Subject, or the Attributes, or the Copula.

The Subject, is the Pronoune demon∣stratiue, (this) not adjectiuely, but sub∣stantiuely taken: for it doth not signi∣fieh 1.9 any singular thing: but the verie bread, which Christ Tooke, Brake, and Gaue to his Disciples, and the Wine,

which he held in his hands, according as the order of the Texti 1.10, the inter∣pretation of Paulk 1.11, and the Analogy of Faith doe demonstrate.

The Attribute in the first propositi∣on, is the Body of Christ, not the mysti∣call, which is the church, but the pro∣per, and the true, which for vs is given, and broken, and that as it was such a body; In the second, is the bloude of Christ, which for vs is shedde, and even that, as it was such a bloud, according as the other member of these Attri∣butes, which is pronounced by an E∣nallage of the present tense, for the future Tense, dooth most evidently proue.

The Copula, whereby the Attribute is knit with the Subject, is the Verbe Substantiue (IS,) which ought not, nor may bee taken Substantially; wher∣as, by no meanes at all, the vnlike cannot properly, and Essentially be affirmed of his vnlike: but figuratiuely for a my∣sticall and Sacramentall Being, where∣by the thing, which signifyeth,

taketh the name of that thing, which it signifyeth, because of the Analogy of the one with the other: for by that litle word, Christ taught not what the bread and wine, were by nature, or substance; but what they were by signification, office, and vse: for, by nature they are bread, and wine; by signification, they are the body, and bloud of Christ.

The whole Attribution, or Predicati∣on is not proper, or regular, whereas neyther the proposition is Identicall; nor the body of Christ can properly be affirmed of the bread: to witte, wher∣as the Body of Christ is, neyther the Generall, nor the Speciall, nor the dif∣ference, nor the property, nor the ac∣cident of bread, but it is Figuratiue, and Sacramentall.

Figuratiue, not simply Metaphori∣call, and Allegoricall, but Metonymy∣call; to witte, such, whereby the name of the thing signified, is given to the Signe, which Metonymycall speaking is very familiar in the Scriptures.

Sacramentall, because the exhibiting

of the thing signified, is withall promi∣sed: and yet, there is no swerving from the word spoken or pronounced, wher∣as wee retaine the word spoken, being Sacramentall, which is altogether diffe∣rent from regular Predications, and to bee expounded with an interpretation, aunswerable to the nature of Sacra∣ments.

The Expositiue wordes are these, by which Christ expounded, (or layde open) the end of this holy action; to wittel 1.12, the remembrance of his death, which is not a naked, or idle remem∣brance of a thing past, but an effectuall and healthfull apprehension of Christs merites, and an explication of the same privately with our selues, (or properly vnto our selues,) and withall a solemne Eucharisticall Thanksgiving, in the vse of this Sacrament, for so great a bene∣fite: and this is the manner of the Ef∣ficient Cause being principall, or that, which instituteth the Supper, and of the Institution it selfe.

The Cause Efficient Administring,

or Instrumentall, are the Ministers of the Church, called by lawfull ordinati∣on; by whome God, as by active in∣struments, offereth, and representeth vs, those things outwardly by the signes of breade and wine, which by the in∣ward operation of the holy Ghost, hee effecteth in vs.

Of these Instruments, if you respect the Office; it is to administer the Lords Supper, with those rites of dispensing them, in the very which, Christ went before by his owne example; If the Quality, so they lawfully execute their office in the preaching of the Word, & the administration of the Sacraments, it nothing addeth to, or detracteth from the efficacy of a Sacrament: sith the authoritie of Sacraments, if they bee considered in themselues, dependeth not vpon the qualitie of the Minister, but vpon the Institution, verity, and po∣wer of Christ.

The Matter of the Lords Sup∣per is two wayes vsually considered, ey∣ther as that, which partaketh the Sup∣per,

or as that, which constituteth the Supper, whereof, the one hath the man∣ner of the Subject, the other of the partes.

The Matter, or Subiect, partaking the Supper, are all they, who, being by Baptisme made the members of the Church, and now, being of yeares, professe sound doctrine, and haue the testimony of a holy lifem 1.13.

From the circumscription of this Subiect, are excluded first, the dead, or they that are departed this life; from whome, both the power of vsing the Sacrament is taken away, and vnto whome all the vse thereof is in vaine, & ineffectuall; as also the vse of the prea∣ching of the Gospell, whereof the Sa∣craments are appendents. Secondly, the Sicke like to die: for Christ would haue this communion not to bee pri∣vate, and domesticall, but ecclesiasti∣call, and publicke: neyther doth the want, but the contempt of the same hurt the partie that doth not communi∣cate, though peradventure there bee a∣nother

respect to bee had concerning them that haue slipped, and that are Ex∣communicated out of the church, and concerning prisoners, who are to bee punished, and are now penitent.

Thirdly, Children and Infants; for, to speake properly, the Supper is meat, for the stronger, and the further grown in yeares, and not for Infants: neyther can they yeeld a reason of their Faith, nor examine themselues; which, not withstanding, how needefull it is, the Forme, & End of the Lordes institu∣tion, as also Tradition doe proue with great likely hood. Fourthly they, who for heresie, or for their dissolute life, are lawfully excommunicated: for this Supper requireth worthy guests, which liue to Christ in Spirit, & Faith. Whence it was, that the persons, who were ex∣cōmunicated, or did Penance, after the Sermon ended, were in former time, commaunded to goe forth.

The Matter constituting the holy Supper, is two-fold; the one Earthly, Outward, Elementall, Ʋisible; the other

Heavenly, Inward, and Spirituall; wher∣of, that is commonly called the Signe; this the thing signified.

By the name of Signe, all that is vnderstoode, whatsoever is perceyved by the outward senses, in the pure and lawfull administration of the Lordes Supper: whether it be the Element, or the bodily substance, or the action, or rite, agreeable to Gods institution.

The Elementall Signes, (for of the Rites wee haue spoken in the explica∣tion of the Efficient Cause) are two, the Bread, and Wine: which two, albeit ma∣terially they are distinguished, yet for∣mally, and perfectlie, (as the School∣men speake) they make but one Sa∣crament: now they so make it, that neyther more, nor fewer bee required, for the entirenesse, and perfection of this Sacrament. Not more, because all refreshing, (or feeding) is by them per∣formed, and ours in Christ, is perfect∣ly noted forth. Not Fewer, because, if the one fayle (or be wanting) the Sa∣crament of perfect refection is taken

away.

And in this defect, Offence is com∣mitted in the maiming of the Elements, or in the communion vnder one kinde onely; against the Lords Institution, the Apostles Tradition, The End and Dig∣nity of the Sacrament: and lastly, a∣gainst the Orthodoxall consent of the el∣der Church.

Christs Institution: because, if you respect eyther the action of Christ, and of the Apostles in the first Supper, both were given, and both were receyved: or the wordes: First, Preceptiue, of both they include a commaundement: Take, and Drinke. Secondly, Defini∣tiue, they are pronounced of both, the Bread, and the Wine: This is my body, and this is my bloud. Thirdly; Expositiue, In both they propose a promiseo 1.14.

Apostolicall Tradition: because the Apostle by the authority of the Lord, injoyneth vpon the whole Church of Corinth, a necessity both of eating the bread, and drinking the wine. Whichp 1.15 Tradition, that it was proposed not

to one age, but to all ages to bee obser∣ved; The consequence of the Text doth easily proue ^q.

The End and Dignity of the Sacrament: because the end is to seale the perfect refreshing of vs in Christ, which by the cutting off of the other Signe, is made vnperfect: but the dignity is to set forth the grace of that covenant, after a more evident manner, then in the olde Testa∣ment, it was set forth vnto those, who did all alike partake of the Paschall Lambe, and of the water out of the rocke, as the Story, and Paules eplica∣tion teachethr 1.16.

The Orthodoxall consent of the elder Church: because all that ancient and purer Church judged, that the commu∣nication of both kinds, did not pertaine to the Cleargy onely, but to the Laiety aswell. It knew nothing of Concomi∣tancy, which, from the bad costome of the Eucharist dipped in the Wine, sprūg forth aboue a thousand, two hundred, and twenty yeares after: and afterwards was cōfirmed in the Councels of Con∣stance,

Basil, and Trent.

Now by the name of Bread & Wine we specially, and properly vnderstand those Elements, which by those words are wont amongst vs to bee noted and pointed out. To witte, being Pure, and Common; Pure, that they be not ming∣led, or confounded together, eyther by dipping of the bread in the wine, or by adding the same together with the Wine. Common or Vulgar, that they bee such, as are in common vse; to wit, lest by the matter, colour, and taste of those signes, any superstition should bee bredde in the heart, or mind.

The Thing signified, or the matter inward, and spirituall in the Supper of the Lord, the neerest and principall, is the body and bloud of the Lord: That, as it was crucifyed, or broken: This, as be∣ing powred out. Then, the Secondary is the most strait copling of Christ with vs by faith, by the meane whereof, wee are made partakers of Christes owne person, and all his benefites.

The First, or Principall (in the Sup∣per)

is the Body and Bloud of the Lord both as touching the Substance, and as touching the singular Attributes of the Substance.

As touching the Substance: because wee a••e made partakers of the true, and Essentiall body and bloud of Christ, though, after a spirituall manner of re∣ceyvings 1.17 for albeit the Supper be an eating of the body, yet it is not bodily, but spirituall: not in respect of Essence, but in the manner of communicating, and the spirituall efficacy of nourish∣ing: for the Spirite of man, by faith a∣lone, receyveth the body and bloud of Christ, and with them really, (for even spirituall actions haue also their realli∣ty,) is nourished to a spirituall life, by the effectuall working of the holy Ghost.

Neyther doe wee exclude whole Christ from the Suppert 1.18, sith by the denomination of his body and bloud, the whole humanity of Christ, nay, his whole persō is synechdochicaly vnder∣stoode; because neyther the humanitie

without the Divivity, not the Divinity without the humanity, nor both with∣out their common Subject, can bee a mediatrix. The reason of which Synec∣doche is, that albeit he be the one, and the same, who suffered for vs, even Christ, God, and man; yet suffered he not in the very Divinity, but in the Flesh: for therefore, as sayd Augustine, was Christ borne, that being man, hee might deliver men, and being mortal, hee might deliver mortall, and dead men from death.

The Particular Attributes of this Substance, are the crucifying of his bo∣dy, and the powring out of his bloudu 1.19, and the fruit of the merite of Christes Sacrifice conjoyned with these; to wit, Remission of sinnes, Sanctification, & Redemption: whence it is, that in the Scripture, the whole obedience of Christ, and all the benefits thence pro∣ceeding, haue vsually been signified by one word, Deathx 1.20.

The Secondary thing signified in the Supper, is the most straite vniting, &

conjoyning of vs all into one mysticall body; both with Christ, and among our seluesy 1.21: for as wee are tyed among our selues by the holy band of the same faith, and brotherly loue, as the mem∣bers of the same body: so, by the true eating of Christs body, wee are most straitely conjoyned with him; and from him, as from the head, life issueth vnto vs, as vnto his membersz 1.22.

By the meane of this vnion, it com∣meth to passe, that wee bee made parta∣kers both of the benefits of Christ, and of his Substance. Of his Benefits, as well those, which are conferred vpon vs by Imputation alone, as by reall effi∣cacy: of his Substance, because, all the benefites, and that quickning power, which sustaineth our soules vnto life e∣ternall, cannot bee plucked asunder from the body and bloud of Christ, to which it inhereth, and so from Christ himselfe; no more then the Effect can from his cause, which containeth it, or the quality from the Subject, from which it issueth.

The Form of the Lords Supper, which is inward, and proper, is the ioyning together of the Signes, and the thing signified; not naturall, eyther by a sub∣stantiall touching, and knittting toge∣ther, or by the vnion of the Accident, and Subjects: not locall, by a neerenes or beeing in, of one thing in the other; but Relatiue and Sacramentall: wholy consisting in this, that the same beeing declared according to Gods ordinance, by the Sacramentall word, the Signes, and the thing signified, bee one cer∣taine thing, not in number, not in spe∣ciall, not in generall, but by an Analo∣gy, and a reciprocall relation between themselues,

This conjoyning of the Relation doth chiefly consist in three thinges: in the signification, the sealing, and presen∣ting of the thing signified, and sea∣led.

In Signification, because of the A∣nalogy, or similitude of the proper∣ties, and effects of the signe, and the thing signified both in the very Sub∣stances,

and in the singular attributes of the Substance.

In the Substances: because they haue •• great affinity betweene themselues: for that, as the bread, and wine are the most fitte, and chiefest Instrument of carnall nourishment; so are also the body and bloud of Christ, the onely ••nd alone food of the hungry soules: wherevpon it is largely declared by S. ••ohn, that the Flesh of Christ is meate ••ndeed, and that the bloud of Christ is ••tinke indeed, which, whosoever shal ••ate, and drinke, hee should never ••unger, nor thirsta 1.23: and it is most v∣suall in the Scriptures, that the names ••f the Signes, and of the thing signified ••re diversly changed, by a kinde of Sa∣••ramentall speakingb 1.24.

In the singular Attributes of the ••ubstance; because both the breaking ••f the bread, and the powring of the ••ine into the cuppe, doe mystically lay, ••nd represent vnto vs, before our eyes, ••he truth, power, and efficacy of the ••illing of Christs body, and the shedding

of his bloud, by which, to wit, he faith∣full behold, with the eyes of their mind, Christ himselfe, as it were beaten, and broken vpon the Crosse, with excee∣ding great torments, and as though dropping clutters of bloudc 1.25,

In Sealing: because the Bread, & Wine both are, & are to be cal••d the seales, or stampes of his body and bloud; both, for that they confirme the truth of the Similitude betweene the signe, and the thing signified; and also, because they doe most certainely seale the efficacy of the vnion, and conjunction of both to∣gether in the lawfull vse, for, we doe not simply, and properly consider the Signe, and the thing signified, as they are things materiall, and substantiall, but as mysticall thingsd 1.26, and thinges that haue their being of the manner, not naturall, but of divine ordination: see∣ing that Faith considering the Signes, not in their owne nature, but in the sacramentall word of Institution, vseth them, for the sealing of the partaking, & fruition of the thing signified.

In the Presenting, or offering: because, that in very deed is offered, which by the Signe is figured: for the Sacra∣mentall signes are exhibitiue, for that by them Christ yeeldeth,* 1.27 and exhibi∣teth himselfe, the heavenly bread, vnto our soules. Wherefore in the Supper of the Lord, things very different, earth∣ly, and heavenly, are proposed, and de∣livered, together in time, though not together in place. There is then no essentiall changing of the signes in this conjunction, as if they should ey∣ther by a dissolution bee resolved into their first matter, or even into nothing; or if, by a simple, or absolute change, or according to substance, they should bee converted into the substance of the true body, and true bloud of Christ; (for the substance and nature of the signs being removed, or taken away, the af∣finity, relation, and Analogy of them, to the thing signified, should perish:) but it is wholy Sacramentall, that is, a change of the quality, or condition, of the vse, and end of the Elements.

The end of the Lords Supper, is two-folde: Primary, and Seconda∣ry.

The Primary is, that wee in the lawfull vse of the Signes, celebrating the memory of Christs death, may bee confirmed, both concerning our com∣munion with him, and our nourishmēt in himf 1.28, vnto life eternall.

The Secondary, that it might be a tokē of our resurrection, and testimony of our thankefulnesse; a pledge of our mu∣tuall loue; lastly, a publicke note, (or marke) of difference, and profession.

This resolution of the Definiti∣on, by causes, three additions, or Corollaryes, doe follow: one of the Presence, the other of the Communicati∣on, the third of Adoration of the Lords body, and bloud.

For the Presence of Christ in the Supper, it is needefull that it bee di∣stinguished, and considered two waies; First, according to the verity thereof, Then, according to the maner of the ve∣rity thereof.

The Verity of Christs presence in the Supper, in that the Supper of the Lord is cōsidered not as an earthly actiō only, but as a heavenly, is that, whereby in his Body, and bloud, hee is beleeved to be truely, and really present in the Sup∣per, and that both in respect of the signes, and in respect of the Communi∣cants.

Of the Signes: because the body, and bloud of Christ are truly present to∣gether with the bread and wine, the sa∣cramentall signes; not in respect of co-existence, and place, but in a Sacramen∣tall manner, in respect whereof, this presence in the Schooles, is common∣ly tearmed Relatiue.

Of the Communicants: because Christ is in very deed present, in the heartes of them that beleeue, even al∣together with the same, and such a presence, as the communion of his body, is exhibited vnto them in the Supperg 1.29: and this presence is Reall: yet neyther presence is corporall: for by faith (as Ambrose sayth,) Christ is

touched, not by body.

Of this Verity there are two grounds; The Divine Promise, and the Sacra∣mentall Vnion.

The Promise; for sith Christ, in the instituting of his Supper, hath promi∣sed the eating of his body, and bloud; and therefore also his Presence, we must verily beleeue, that Christ accompli∣sheth, and performeth what hee hath promisedh 1.30.

The Sacramentall Ʋnion: for the Essentiall Forme of the Sacraments, & ⁱ that, which maketh Consistence, requi∣reth, that in the Supper, the thing sig∣nifyed be no lesse certainely conferred, then the very present signes are offe∣red.

The manner of this Verity is not cor∣porall, naturall, or Locall, eyther by a conversion of the whole Substance of the bread and Wine into the Lordes body, and bloud, or byk 1.31 a passing in∣to the bread, or by locall inclusion; or lastlyl 1.32, by a beeing in, or closenesse; but it is Sacramentall, and Spirituall, which

Gods will, and authority declared by the worde of Institution, effecteth: Sacramentall, because, according to the nature of Sacraments, it consisteth in a disposition, and relation, by which Christ, together with the signe, exhi∣biteth the thing signified to the Com∣municants, and sanctifyeth the breade and wine, that they may be the signes of the thing signified, being conjoyned together by a Sacramentall vnion.

Spirituall; because the body, and bloud of Christ, being not simply, and as they are in themselues, things sub∣sisting, but Intellectually, and vnder∣standingly to be considered, are propo∣sed in these mysteries, and are offe∣red to the mind, not to the body, to Faith, not to the senses; being also with the mind, and with faith alone to be ta∣ken and receyved.

Of this maner, there are three grounds; The Institution, the Ʋerity, and Manner of Christs body, and the Nature of the Sacraments.

The Institution: for Christ institu∣ted

the Sacrament of our communion with his body and bloud, whereof wee are spiritually partakers by Faith: for after no other manner can it bee be∣leeved, that the present body of Christ is exhibited in the Supper; but as it is truely receyved, as the spirituall meat of the soule vnto life.

The manner and verity of his body: for seeing the body of Christ being co∣essentiall with ours, is circumscriptiue∣ly in Heaven, wheresoever he will, and cannot be in earth by a maner invisible, incircumscribed, infinite indefinite; al and every of which maners, overthrow the verity of a body; we must altogether confesse, that Christ, being bodily in heaven, is neverthelesse, after a Sacra∣mentall manner in body present in the Supperm 1.33.

The Nature of the Sacraments: for Faith should cease in the Sacraments, if the very thing, which is beleeved, were otherwise present, then after a sa∣cramentall mannern 1.34; neyther, indeed doth the omnipotency of God, or a mi∣racle

invert, or evert this sacramentall manner of presence. Not Gods Omni∣potency: because, when there is speech made of that effectuall, and actuall po∣wer of God, the will of God revealed in the word, must needes goe before. To which (will), if any thing be contrary, it is from it necessarily excluded, as that also, which is by nature contradictory: not a Miracle; because neyther miracles which are indeed aboue nature, should be sayde to be against nature, taking a∣way, and withall leaving a substance, or naturall quality: nor is it probable, that a thing which is extraordinary, is done in an ordinary Sacrament of the Church.

And these things haue wee spoken concerning the Presence of Christes body and bloud in the Supper: Now are we to see, concerning the Communi∣cating, and the eating.

It is needfull, that both the ground and the manner of the Communicating of Christs body, be considered and dis∣cerned.

The Ground is the vnion in the Sup∣per, and the same two-fold: the one, of the body and bloud of Christ, with the bread and wine, which is called Sacra∣mentall, and pertaineth to the Forme of the Sacrament: the other, of the same body and bloud of Christ, with the beleevers, pertaining to the end of the Sacrament.

The Former consisteth in 2. thinges in the conjoyning of the Signe, and the thing signified, whereof wee haue spo∣ken, and in the joynt receyving of both, in the lawfull vse, because in the vse instituted, they are receyvedo 1.35 toge∣ther, though not alike: both conjunc∣tions are not naturall, nor corporall, nor yet simply obligatory (or binding) but Sacramentall, whereby the thing signified is conjoyned to the Signe, and the matter of the Sacrament, to the Sa∣crament: and are ioyntly perceyved in the true and lawfull vse thereof.

The Latter is our Essentiall, Reall, and spiritual communion with Christp 1.36. Essentiall, if the things, which are vni∣ted

be respected: Reall, if the truth of the Vnion: Spirituall, if the man∣ner, whereby the vnion is made, bee considered. The things, which are v∣nited, are Christ, and his Church; the Ʋerity thereof, the name of Vnion con∣firmeth, and divers similitudes in Scrip∣tures doe shadow forth: the Manner is not simply Intellectuall, or vulgar∣ly, Supernaturall; but plainly Spiritu∣all, Divine and Heavenly, whereof the (question) that it is, is manifested vn∣to vs by the word of God, both simple, and Sacramentall: but the question, how it is, is so mysticall and secret, that even an Angell cannot comprehend the mystery thereofr 1.37.

From this two-fold vnion, a twofold manner of Communicating also ari∣seth.

The one is Sacramentall, or Exter∣nall, of the Signes, which is made by the taking of the bread and wine, as ac∣cording to the Institution & ordinance of Christ, they are the holy signes of his body and blouds 1.38: For as the bread

and the cuppe of the Lord is corporal∣ly eaten and drunke; so is the same eaten and drunke Sacramentally, wher∣of the bread and the cuppe are a Sacra∣ment, even after that manner, as the Sacrament of his body is called his Bo∣dy, and the Sacrament of his bloud, is called his Bloud, by a Sacramentall manner of speaking. And this maner of eating is Temporall, and may bee iterated.

The other is Spirituall, and mysti∣call; to witte, the very receyving of Christs body, and bloud in veritie, by the Spirite, by which Christ is spiritu∣ally applyed vnto vs, that wee beeing made one with him, might by his spi∣rite be quickned to life eternallt 1.39, and so this spirituall communicating, doth not onely signifie Faith, but also appli∣cation, which is made by faith, & our communion with Christ, whereupon, sometimes it is called faith in Christ, sometime the communion of Christes benefites, and sometimes our ingraf∣fing, and incorporating into Christ.

Now it is called Spirituall, partly, be∣cause it is effected by the worke of the holy Spiriteu 1.40: Partly, because it is by faith onely receyued, and partly also, because it pertayneth to the Spirituall life. And this manner of communica∣ting is dayly, continuall, incessant. From both we exclude the corporall, & or all communicating of Christs body and bloud in the Supper. From the First, because the signe is receyved with the mouth, and not the thing signified: From the Second, because a spirituall thing cannot be receyved, bur Spiri∣tually.

The Adoration, or Bread-worship∣ping remayneth, which by a false sup∣position both of the presence, and of the communicating of Christs body & bloud, superstition hath devised. For, albeit all the godly doe worthily con∣fesse, that this Sacrament is to be hand∣led with great Religion, and Reverence; which Reverence the Fathers sometimes called by the name of Adoration, and Christ himselfe is to bee worshipped

in the mysteries, both as hee is God, & as he is God and man; yet wee must not stay in the very signes, neyther are the eyes of faith to be lifted vp to the place of the bread, but vnto heavenx 1.41.

That this popish Adoration is Ido∣latrous both in it selfe, and in the Adiunct Ceremonies, wee proue divers waies.

In it selfe: by three Arguments drawne from the cause, from the man∣ner, and from the kindes of Adoration: for seeing the cause of the Adoration of Christ, is proper in his God-head: for nothing is properly to bee adored, but that which is God: the worshipping eyther of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; cannot be translated to the outward signs thēselues without manifest sacriledge: then, see∣ing the manner of Christs adoration requireth, that neyther the person be divided, nor the natures equalled, or the difference of them takē away; the bread cannot at all bee worshipped, or the bodie in the bread; but either the na∣ture, and the properties thereof should be confounded, while the presence of

Christs bodie is judged to bee in the bread; or that which is not fitte for a humane nature, but in regard of the person, should Idolatrously, bee attri∣buted not onely vnto him simply, and as touching himselfe, but also vnto his Sacrament, Lastly, seeing there are two kindes of Adoration, Praying, & Thanksgiving; neyther of them can be applyed to the bread, neyther properly, nor Sacramentally, whereas both be∣long to Christ, as being God and man.

In the Ceremonies, it is idolatrous, whether you respect the reserving of Reliques, the inclosing, or carrying a∣bout, or the Elevation of the Eucha∣rist: for, albeit there were certain be∣ginnings of these ceremonies in the an∣cient church; yet seeing they were pre∣scribed neyther by Christ, nor his Apo∣stles, or observed in the most ancient and purest church; they were for the good cause taken away in the churches of the Gospell.

Notes

• a 1.1

  Mat. 26.28. Luc. 22.20. Act. 20.7 1. Cor. 11.25 1. Cor. 10.21. 1. Cor. 10.16.
• b 1.2

  Rom. 15 18. 1 Cor. 11.23.
• c 1.3

  Mat. 26.26. Mat. 14.22. Luc. 22.19 1. Cor. 11 24.
• d 1.4

  Mat. 26.26. Mar. 14.22. Luc. 22.19 1. Cor. 11.24.
• e 1.5

  Mat. 26.26.27. Mar. 14.22. Luc. 22.56
• e 1.6

  Mat. 2, 6 26. 1. Cor. 11.24.
• f 1.7

  Luc. 22.19.
• g 1.8

  Mat. 26.28.
• h 1.9

  Individu∣um vagum.
• i 1.10

  Mat. 26 26.27.
• k 1.11

  1 Cor. 11.24.25.
• l 1.12

  1. Cor. 11 16.
• m 1.13

  1. Cor. 11.20. & 12.13.
• o 1.14

  Mat. 26.28. Mar. 14 24. Luc. 22.20
• p 1.15

  1 Cor. •• 11.25.26.
• r 1.16

  1. Cor. 10.1, 2
• s 1.17

  1. Cor. 10 26.
• t 1.18

  Gal. 3.27 Rom. 6.3
• u 1.19

  1 Cor. 11.14. Luc 22.19.20
• x 1.20

  1. Ioh. 1.7. 1. Pet. 1 19. Mat. ••0 28.
• y 1.21

  1. Cor. 10.16.17.12.13.
• z 1.22

  Ioh. 6.5.7.
• a 1.23

  Ioh. 6.31.32
• b 1.24

  Exod. 12 11. 1. Cor. 5.7
• c 1.25

  1. Cor. 11 14. Esa 53.3
• d 1.26

  Entia rat. onis.
• * 1.27

  Ioh. 6.35.
• f 1.28

  Ioh. 6.57 1. Cor. 5.8 1. Cor. 10.17.
• g 1.29

  Mat. 18.20.
• h 1.30

  Mat. 26.26. Mar. 14.22. 1. Cor. 19.23.
• k 1.31

  Impana∣tionem.
• l 1.32

  ••nex sten∣t••am. Indistantiā
• m 1.33

  Heb. 2.17. Luc. 24.29.
• n 1.34

  1 Cor. 11.17.
• o 1.35

  Simul, licet non similiter.
• p 1.36

  Eph. 3.16.17. & 5.29.30. 1. Cor. 6.15.17. 1. Ioh. 3.24.
• r 1.37

  Ep. 5.30.32.
• s 1.38

  1. Cor. 11 26.
• t 1.39

  Ioh. 6.46 48.
• u 1.40

  1. Cor. 12.13.
• x 1.41

  Col. 3.1.