A TREATISE CONTAINING THE TRUE CATHOLIC AND apostolic FAITH OF THE HOLY SACRIFICE AND SACRAMENT ORDAINED by Christ at his last Supper: With a declaration of the Berengarian heresy renewed in our age: and an Answer to certain Sermons made by M. Robert Bruce Minister of Edinburgh concerning this matter.  
By William Reynolde Priest.  joan. 6. 51. The bread which I will give, is my flesh▪ (the same) which I will give for the life of the world. 
AT ANTWERP, Imprinted by joachim Trognesius.  
M. D. XCIII.   

TO THE RIGHT EXCELLENT AND MIGHTY PRINCE JAMES THE sixth BY THE GRACE OF GOD KING OF SCOTLAND.  
HAVING of late perused, examined, & answered certain Sermons preached in Edinburgh by one who entitleth himself Minister of Christ's evangel there: for sundry causes (most excellent and gracious Prince) I have been induced, of that my small labour, to make a present unto your royal Majesty. First, for that the Author of those Sermons published them under the name of your Highness; it seemed to me convenient, that the Answer also should be offered unto the same parsonage: by conference whereof he might be able, better & with indifferency to judge of both. Next, whereas those Sermons contain false doctrine against the sacraments, against the eternal Testament of Christ ordained in his last Supper, against the peculiar sacrifice and worship of God evermore and universally practised in the Gospel and new law since the first preaching thereof by Christ and his Apostles: and not only this, but also they manifestly imply the foundation and ground of plain infidelity, of discrediting all the old & new Testment; of denying the chief and sovereign articles of Christian faith: who can blame me, if where I perceive so great danger intended, there I study to repel the same: if where poison is addressed to infect the very heart of religion, and head of the common wealth, there I oppose a counterpoison against that infection: if I covet to preserve sound that which others endeavour to corrupt, and desire by right argument of true Theology to conform and establish that, which the adversary by sleight Sophistry and heretical cavils laboureth to ruinated & ouerthr●w. And thus to do, as Christian duty requireth, for any article of our Christian belief for the benefit of any Christian soul like otherwise to perish: so much greater is the obligation, wherewith myself and all other English Catholics acknowledge our selves bound to our Countrymen the inhabitants of England and Scotland: but especially & in a singular degree unto your royal person. Unto whom as the laws of both realms, descent of blood, custom & inheritance drawn from the ancient kings of the one and other nation, in civil respect giveth right to succeed in government of both crowns with all their dependences: so is it the continual prayer of Christian Catholics not only in both those nations, but also in all provinces of Europe, that it will please God so to inspire and direct your Ma.tus heart, that yew may govern them in such Christian sort touching faith & matter of eternal salvation, as your most noble progenitors have done from the first Christened Prince to the last; from Donaldus unto Queen Marie your Grace's most honourable, most renowned, most constant & religious mother: who having so many years sustained hard impri sonment and finally cruel death and martyrdom for profession of that first, ancient & apostolic faith, hath thereby left a glorious and immortal precedent to all her after-comers, who claim temporal right from succession of her blood, to make the like or greater account of that right which cometh by succession to her in faith; for which, she with Heroical fortitude, neglected her blood, her liberty, her crowns, and what so ever is most dear to Princes in this world: and for which neglect her name is more honourable before God & his Angels, her memory more famous among Christians of this age, and so will be to all posterity, then if with refusal of that faith, that is, with refusal of Christ & eternal bliss, she had gained as many temporal crowns & realms, as they have lived days & hours, who were occasioners of that so strange & wondered execution.  
Now if it shall please your Grace to bestow some void time in overrunning this small book: I nothing doubt, but touching the argument here entreated that is touching the external service & honour done to God by sacrifice and sacrament in his church, your Grace shall easily see the manifest & clear evidece of our Catholic cause: the truth thereof set down in the most plain scriptures of God: the continuance thereof testified by uniform consent of all Antiquity: the first original & root of the contrary heresy which now beareth greatest sway in your realm of Scotland as also in England; from what fountain it sprang, by what Apostles it was spread; by what Sophistry, malice & dissimulation it hath increased, by what wickedness, ignorance, & impiety, it is maintained: finally, to what plain Atheism or Paganism it tendeth. For which cause, many potent kings & princes, although otherwise circumvented by false ministers, or seduced by evil counsellors, upon some human reasons & colourable commodities craftily objected, they departed from the unity of Christ's church, & entangled themselves with other heresies of this time: yet could they never be induced to approve, or so much as to permit within their realms this Zwinglian or Calvinian heresy, because they were thoroughly resolved, that it was the very bane & pest of well ordered common wealths; for that it breadeth in her Sectaries a licentious liberty to believe what they fist against God & his church and to live how they please against the magistrate & his civil laws, to which it preacheth that no obedience is due for conscience sake. Among which Princes, for example's sake to name one (lest I seem to charge them unjustly) Christianus 3. king of Denmark, a Prince of great wisdom and experience, grandfather to that virtuous Princess whom your Highness hath chosen for your spouse and Queen, when as the congrègation of such kind of Protestants expelled from England by 
ANNO 1553.  Queen Mary, sought & laboured by all means possible to obtain harbour in his realm, only for a few days (until the extremity of winter were somewhat passed over) if not in regard of their religion, which they said was purely evangelical, yet in consideration of many feeble old men and women, many infants & young children which were in the company, & unable without certain hazard of their lives to abide any more travail on the seas in that extreme season: this notwithstanding, that king otherwise of nature clement and merciful, and professing the Gospel (as they call 
Narrati 〈…〉 de dissipa ta Belgan ecclesia. & caet. Acta apu 〈…〉 regem Daniae. a pa. 24. usque ad 110.  it) would by no means condescend that they should remain any time within his dominions, except they forthwith without farther disputes, abandoned and condemned their sacramentary heresy; which he judged to be directly against the Gospel of Christ, against the Articles of the Christian belief, & against the public quietness & tranquillity of his realm: as in the story hereof set forth by themselves, at large appeareth. Which judgement of that king, their notorious savage, and barbarous behaviour in many countries of Europe, hath since that time continually more and more verified, and the writings of the ministers for defence of their opinions, which daily they invent, hath much more abundantly justified: whereof this small book giveth also some proof & demonstration.  
In publishing whereof under your majesties name, if any man shall reprove me as bold & presumptuous, for my excuse, laying aside the examples of most ancient fathers, whose footsteps herein I have followed; if former reasons satisfy not, I appeal to your clemency for pardon: protesting before God, that the cause which hath moved me hereunto, next unto his honour, & defence of the truth; is my faithful, dutyful and serviceable heart to your Majesty, to whom I wish as large dominion and ample monarchy, as ever had any king of that Island: for whom I pray, that with them and above them, you may be victorious in war, fortunate in peace, amiable to your subjects & dreadful to your enemies: that it may please our Lord to heap upon you & your posterity all blessings spiritual and temporal: that finally, having governed your subjects in such quietness, pretty, godliness, and rule of faith, in which your worthy predecessors have lead you the way, you may at length with them to your eternal joy & felicity, render unto God a comfortable account for the great charge which he hath committed to your hands. Which, that your Majesty may happily persourme with all honour & prosperous success, according to my bounden duty I shall not cease continually to pray.  
Your majesties Most bounden Orator and humble servant William Reinolde.   

A table of the chapters.  

Chap. I. The Catholic and apostolic faith concerning the Sacrament. pag. 1.  
Chap. II. Of Berengarius heresy renewed in this age. pag. 36.  
Chap. III. Of Calvin and the Calvinists opinion concerning the Sacrament. pag. 67.  
Chap. four Of the word SACRAMENT, and the Calvinists definition thereof. pag. 117.  
Chap. V The Scottish Supper compared with Christ's Institution. pag. 145.  
Chap. VI Of Christ's body truly joined and delivered with the Sacrament. pag. 163.  
Chap. VII. Of Christ's body no ways joined, nor delivered with the Sacrament. pag. 172.  
Chap. VIII. A further declaration of that which was handled in the last chapter. pag. 191.  
Chap. IX. Comparison of the Sacramental sign with the word. pag. ●07.  
Chap. X. Of the WORD necessarily required to make a sacrament. pag. 215.  
Chap. XI. M. B. contradictions. The Scottish Supper is no Sacrament of Christ. pag. 233.  
Chap. XII. Of names attributed to the Sacrament. pag. 243.  
Chap. XIII. Of the ends, for which the sacrament was ordained. pag. 259.  
Chap. XIIII. Of virtue remaining in the sacrament reserved: & of private Communions. pag. 276.  
Chap. XV. That evil men receive Christ's body. pag. 287.  
Chap. XVI. Of tuitching Christ corporally and spiritually. pag. 309.  
Chap. XVII. Manifest falsities & untruths against the Catholic faith. pag. 333.  
Chap. XVIII. Arguments against the real presence, answered. pa. 342.  
Chap. XIX. Other arguments against the real presence, answered. pag. 357.  
Chap. XX. Answer to places of scripture alleged for proof that Christ's words spoken at his last supper must be understood tropically. pag. 366.  
Chap. XXI. Of contradictions: and the zwinglians impiety in limiting God's omnipotency. pag. 379.  
Chap. XXII. A brief confutation of the last two Sermons concerning preparation to receive the Sacrament. pag. 398.  
The Conclusion. The conclusion, containing certain general reasons why the Calvinian Gospel now preached in Scotland can not be accounted the Gospel of Christ. pag. 429.   
This is the sum and effect of the chapters in general. Each one of which, in his place is divided in to several parts and branches: by considering whereof the reader may forthwith perceive the particular discourse and matter of the whole chapter ensuing.   

A NOTE FOR THE READER.  
WHEREAS M. Bruces Sermons are printed without any figures distinguishing either page or leaf, which no book lightly omitteth: I have (good reader) for plain dealing, & the more easy notifying to others that which I cite out of him, added figures to each page, beginning the first, next after the Epistle dedicatory, & so continuing on by pages, 2. 3. 4. 5. 6. 7. until the end of his book, which is page 296. Thus much I thought good to warn thee of, that if thou please to see his words in his own book, thou mayst with so much the more facility find them.   


THE CATHOLIC AND apostolic FAITH CONCERNING THE SACRAMENT.  
The Argument.  
Christ at his last supper instituted both a Sacrament, & also a sacrifice, consisting in the true & real presence of his precious body & blood.  
This is proved partly by grant of the adversaries, who confess Christ in that supper to have made his new testament, partly by particular examining the nature of a testament, and conferring the new testament with the old.  
The same is proved by the Paschal lamb, which was a figure (as the adversaries also grant) of Christ's Sacrament & finished in the same, & therefore this must needs be a sacrifice as that was: according to the plain scriptures, & all ancient fathers.  
The same is most clearly proved by the sacrifice of Melchisedech, which albeit most Protestants reject, & withal reject the whole primitive Church of Christians, as also the ancient synagogue of the Jews, both which church & synagogue confessed the same; yet some acknowledge it, & thereof is the holy sacrifice & real presence briefly inferred.  
The same faith was reterned & practised by the first primitive church in the time of the Apostles.  
The same faith was continued in all Christendom from t●e Apostles time without any great trouble or contradiction the first thousand years, as appeareth by consent of the fathers, general Counsels, & stories of the church.  
Berengarius the first notorious father of the sacramentary heresy, convinced by learning, & condemned in sundry Counsels gathered out of all Christendom, abjured his own wicked invention & died penitent therefore: from whose time to this age the Catholic faith hath been clearly acknowledged and maintained by all Christians both in the Latin Church, & also in the Greek.  
Berengarius when he was a sacramentary, he was also a damnable heretic, even by the Protestants judgement, for sundry other heresies besides this.  
So were all they which since Berengarius have taught this heresy; as Peter de Bruis the Albigenses, Almaricus and  
John Wi●lef a pernicious heretic, & flatterer; who yet recanted his heresies twice or thrice, & is condemned for an heretic by the Protestants.  
Out of the premisse; is gathered a general & sure rule & the same confirmed by manifest scriptures, to know an heresy, & to prove, that Berengarius his opinion (& all that follow him) is heretical. And the sum of this chapter touching the principal contents thereof is concluded with the authority of Erasmus, a man much extolled by the adversaries.  
THE FIRST CHAPTER.  
BEFORE I come to examine the particular points of error & false doctrine contained in these sermons, I think it convenient first in a chapter or two to declare the true Catholic faith concerning this sacrament as it hath always been received and acknowledged in the church of Christ; and withal historically to note, when, an in what sort the Zwinglian heresy, that I 〈…〉 which at this present bears greatest sway among the Protestants of England & Scotland (for the Protestant congregations & preachers of Germany from the beginning of this schism in Martin Luther's time until this present day, condemn it for heresy no less than do the catholics) at some times endeavoured to put forth itself; but hath evermore been repressed by the pastors of Christ's church, until this present age: wherein faith decaing, & Christian belief being in many men for many points measured by carnal reason, upon such ground either of profane infidelity, or great decrease of faith, the true belief of this sacrament hath amongst many other necessary articles failed in the hearts of a number.  
¶ Our saviour Christ therefore, when at the time of his passion he was to finish & consummate the work, for which he was incarnate, that is, to redeem mankind, abrogate the old law, begin the new, & into this to transfer the sacrifices and priesthood of that former, as the 
Heb. 7. ●. 1● 1 Cor. 10. 1●  Apostle Paul teacheth us; in his last supper for a perpetual memory of that high and infinite sacrifice offered on the cross, which was the perfect & absolute redemption, 
Christ in his last supper i● stituted a true sacrifice.  and consummation of all, the full price and ransom for all sins done or to be done from the first creation of the world until the last ending of the same: to continue I say a perpetual memory of that bloody sacrifice, to ordain the true worship of god in the new la or testament 
Genes. 4. ●●● et cap. ●. ●●● Exod. 24. Mal●ch. 1●  (which worship in every law consisteth principally of sacrifice) to leave his people a peculiar mean, whereby that infinite virtue & grace procured by the sacrifice on the cross might be in particular divided & applied to them: in his last supper instituted this sacrifice & sacrament of the altar, as commonly among Catholic Christians it is called: the sacrifice & sacrament of his own most precious body & blood: a sacrifice, for that it is offered to the honour of god for the benefit of christian people in commemoration of Christ his sacrifice, once done and now past; as all the old sacrifices of the law of nature & Moses were offered for the benefit of that people in prefiguration of the same sacrifice of Christ then to come: a sacrament, for that it was also ordained to be received of Christians in particular, to feed our bodies to resurrection & immortality, & to give grace, virtue & sanctification to oursewles.  
This to be the true sense & meaning of our Saviour in this institution, and that principally & especially concerning the sacrifice (for the sacrament is more evident, 
Christ's body 〈…〉 in his supper.  & confessed by the more learned of our adversaries, & it shall be proved plainly hereafter, is sufficiently expressed in the words of our Saviour, which according to the recital of all the Evangelists & S. Paul▪ yield plainly 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●. Cor. 11. 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●●●. ●●. 20.  this sense. For when Christ nameth his body broken or given for us▪ which is all one as if he termed it sacrificed for us) his blood of the new testament shed there in the supper mystically for us, for remission of sins, these words as truly import a sacrifice▪ as any words which the holy scripture useth to express the sacrifice of Christ on the cross: 
Ma●. 26. 28 Ma●. 14. ●● Gal. 1. 4. 1. Tim. 2. 6. Ti●. 2. 14. joan. 19 33. 36. Chrysost. in 1. 〈…〉. ●●.  especially those words of S. Paul. Corpus quod frangitur, the body which is broken most properly & directly are to be referred to the body of Christ as in the sacrament, & under the form of bread, in which it now is, & then was truly broken. & so it was not on the cross, as S. John specially recordeth. Whe: ●of S. Chrysostom writeth very liuinel●▪ expounding this same word: Hoc in Eucharistia vi lere licea, in cruse autem minime etc. This we see done in the sacrament, but not on the cross. For there ye shall not break an● bone of him▪ saith the Evangelist john. ●●. But that which on the cross he suffered not, that he suffereth in the sacrifice, & for thy sake (o man) is content to be broken. And so this word being by S. Pa●le incuitably verified of Christ's body in the sacrament, draweth by like necessity all the rest, both touching the body and blood thereunto: although all the rest are also most truly spoken of the same body of Christ as given for us on the cross, which no ways impaireth but rather much strengtheneth the verity & real presence of the same body in the sacrament.  
Which sense is yet more clearly & necessarily confirmed, if we confer these words of Christ used in delivering 
Christ's blood in the chal●c●.  the chalice of the new law with the words of Moses used in sprinkling the blood of goats & calves, which was appointed by god's ordinance to ratify & establish the covenant between god and his people the synagogue of the jews in the old la. For as then Moses gathering that blood in to some standing piece or cup sprinkled the 
Exod. 24. ●. Hebr. 9 ●●.  people therewith, saying▪ This is the blood of this (old) testament, which god hath made with you: even to our Saviour ordaining this new testament, most evidently making relation to those former words of Moses, and transferring them to his new ordinance, when he delivered the chalice to his Apostles, & in them to the universal Catholic 
Luc. 22. ●●  church, said: This is the blood of the new testament as that was of the old, & this here contained in the chalice, is the self same, which is to be shed for you, as that was sprinkled upon the jews. Where S. Luke referring these later words, shed for you, to that which was contained in the chalice, me●utably convinceth that which was in the chalice, to have been the very real blood of Christ▪ as 
Leo ●●●m. 7. de passione Domini. August. ●pist▪ ●6. ●●●●● l. Chrysost. ●. ●●. ad N oplyto● hom. 45. in joan. ●●●●m. 61. ad ●o●ul. A●tioch.  truly as that was his real blood which the next day was shed on the cross: & as truly as that was real blood, with which the people were sprinkled in the old testament, in steed of which blood this is succeeded, the truth in place of the figure: as witnesseth S. Leo, S. Austin, S. Chrysostom, & other most ancient fathers. All which prove not only the real presence of Christ's most precious body & blood, but also that it is present by way of a sacrifice, & as in order to be sacrificed.  
¶ My intent is not to make any long discourses of this matter, which hath been so learnedly treated die divers excellent men of our Island within our memory, that I gladly confess myself unable to add any thing to their labours. Yet because this point of Christ's testament is the ground of all, and for denying the real presence 
Magdeburg. C●●t. 4. in p●●s●t. Plane ●●●c●ant testamentum Domini.  of Christ's blood in the sacrament, the Lutheran Protestant's themselves charge the Caluinists with quit disannulling & making void the testament of our Saviour, I think it good to make some more stay herein & better examine the circumstance of this testament, yet as nigh as I can eu●ing no new questions, but resting on such certain verities, as are confessed by the adversaries themselves, & clear by plain scripture: out of which I mean to deduce 
Muscul. in ●o ●● commun. cap. de can● Domini. nu 〈…〉. 2. Pag. ●●2.  such reasons, as may justify our catholic cause, & disprove the contrary. Wolf. Musculus in his common places entreating hereof, writeth thus: S. Luke & S. Paul attribute to the cup that it is the new testament. Whereby they signify this to be the sacrament of the new testament in respect of the old the Paschal sacrament, which Christ finished in this his last supper, & in place thereof substituted this new. In the same supper being then nigh to his death, he made his testament. Thus Musculus. In which few words he noteth two things very important concerning the truth whereof 
Christ's testament made as ●● last supper  I here entreat, both delivered in the scriptures, both urged by the Catholics, both confessed not only by the Lutherans, but also by the Sacramentaries, as here we see. The first, that Christ in his last supper made his new testament: the second, that Christ in the same his last supper ended the sacrament of the Paschal lamb, & ordained in place thereof the sacrament of his body. Concerning the f●●●t, what a Testament is, & how Christ made his, the same writer expresseth truly in this sort. A testament is the last will 
What was required to ●he making thereof.  of one that is to die, wherein he bestoweth his goods, & freely giveth to whom he pleaseth. To the making of a testament, & that it be available, is required, first the free liberty & power of the 
1 ●●ber ac sui 〈…〉.  testator, that he be as his own commandment. For a slave, a servant, a son under the power & regiment of an other, can not make a testament. So Christ when he made his testament, was free, & had power & liberty to do it. God his father gave 
Matth. 11. 27. Hebr. 1. 2.  all in to his hands, made him heir of all in heaven & earth. God his father willed him to make a testament, & sent him in to the world to that end, that by his death he should confirm 
Hebr. 8. ●●●●●om. ● 1. 2 3  this new testament, which he had promised. Next, it is required in a testament, that the testator bequeath his own goods, & not other men's: so did Christ. 3. A thing can not be given in a testament: which is due of right. So that which Christ gave in his testament, was given only of grace & favour. 4. In a testament it is required, that certain executors of the testament be assigned. 
4  Those Christ made his Apostles, to whom he committed that office that they by evangelizing, should ministerially dispense the 
1. Cor. 4. v. ●. 5  grace of this testament. 5. Finally, to the confirmation & ratification of a testament is required the death of the testator. So Christ the next day after this testament was made, died on the cross, & there by his death & blood, ratified, confirmed, & eternally established it. Thus far Musculus, adding withal, Christ 
Ibi. pag. ●●●  saith, this cup is the new testament in my blood; or according to Matthew & Marc, this is my blood, which is of the new testament. The old testament consisted in the tropical & figurative blood of beasts, the truth whereof was to be fulfilled in the blood of Christ. The new testament consisted not in the blood of any beast, but of Christ the true & immaculate lamb. For declaration whereof he said▪ This cup is the new testament in my blood: (or) This cup is my blood, which is of the new testament. 
Christ's blood delivered in his last supper.  Thus much being manifest, confessed, and granted; it must also be granted of necessity, that this blood was delivered in the supper, & not only shed on the cross, as Musculus & the zwinglians suppose. First, because our Saviour Christ according to the report of all the Evangelists in precise terms so avoucheth, This (in the cup or chalice) is my blood of the new testament. Secondly, because to the making of the new testament, & fulfilling the figure of the old, true & real blood of the sacrifice was required, as appeareth in the figure, which here the adversaries confess to have been fulfilled. For in that figure first of all 
Exod. 24.. 6. 7. ●. Hebr. 9 ●●  was the sacrifice offered, & the blood thereof taken in the cups, & then the people sprinkled with the blood of the sacrifice, & these words used: This is the blood of the testament etc. Nether is it possible, that the blood of the sacrifice should be delivered, or taken, or any ways employed by man or to man, before the sacrifice were offered to god. Therefore whereas Christ assureth this to be the blood of the new testament, as that was of the old: it is as certain & sure, that the sacrifice, whereof this was the blood was before offered, as we are sure of the same in the 
Christ offered sacrifice at his last supper.  old testament. Briefly whereas in that figurative sacrifice, whereof this is the accomplishment, & perfect on 3. things are specified by the holy ghost, 1. the publication of the law or testament to the people, 2. the offering of the sacrifice 
● 3  whereof the blood was taken, 3. the eating of the sacrifice, sprinkling of the people with the blood, and using of those words: This is the blood of the testament: whereas for exact correspondence of the first, Christ at his last 
●  supper▪ publisheth his la and testament: A new commandment give I to you, that you love one an other, as 
joan. 13. 34. cap. 14. 16. cap. 15. 9 10. ●●c.  I have loved you: promiseth the holy ghost to remain with them and his church for ever; iterateth that commandment of mutual love & charity, as the sum of his new law & perfection thereof, which was to be 
Cap. 16. 12.  wrought in the hearts of his Christians by the holy ghost then promised, who also was ever to assist them, to teach them, to lead them & the whole Church for ever in to all truth, & so forth: whereas thus in 5. whole chapters 
Cap. 13. 14. 15. 16. 17.  having expressed his new will & testament▪ & such graces as appertain thereunto, he in fine for correspondence of the third, biddeth the executors of his testament to eat his body and drink his blood with those same so pregnant, so urgent words; This is my body, which is and shall be delivered for you: This is my blood of the new testament, which is and shall be shed for you: how can it otherwise be chosen, but for answering of the second part, as that body and blood of beasts there was first offered to god in sacrifice, so this body and blood here must be offered in like sort, to fulfil and accomplish that figure? So that it sufficeth not to say, the blood of Christ was shed on the cross where he died, though that also were necessary for the confirmation and ratification of the testament, as we also grant▪ and common reason teacheth, and the Apostle proveth (for testamentum in mortuis confirmatur, a 
H●br. 9 17.  testament taketh his absolute and full perfection, strength and ratification by the death of the testator) but we say further, that to make and perfit the testament as it was at the last supper▪ blood also was by god's order requisite; & that blood to be first offered to god in sacrifice; without 
Christ offered him s●lf at his ●●●t supper.  which oblation first made to god, it could not be received of men: and the conference of Christ's actions with those of Moses, manifestly convinceth the same, as 
Greg. Nyssenus orat. 1. de ` Resurrectione.  shall better appear in the next paragraph. For the present, the only authority of Gregorious Nyssenus brother to S. Basil the great may serve, who writeth very plainly, that our Saviour after a secret and most divine manner of sacrifice prevented the judgement and violence of the jews, and offered himself for us, being at one time the priest, and the lamb, that taketh away the sins of the world. And when was this done? then when he gave his body to be eaten, and blood to be drunken of his friends (the Apostles.) For a man could not eat the lamb, except the immolation went before. Quum igitur discipulis suis dedit corpus ad comedendum, apart demonstrat iam perfectam & absolutam esse agni immolationem. Christ therefore who gave to his Disciples his body to be eaten, evidently declareth, that the oblation or immolation of that lamb was now past and performed. Now already therefore by his almighty power was that body, invisibly and in wonderful manner sacrificed. The self same, but more briefly, & therefore not so plainly, writeth Hesichius bishop of Jerusalem: 
Hesi●hius 〈…〉 levit. lib. 1. cap. 4. ●● lib. 6. cap. 23.  Christ preventing the sacrifice of his body upon the cross in violent manner sacrificed himself in the supper of his Apostles which thing they know, who understand the virtue of these mysteries.  
¶ To this argument▪ the other mystery of the paschal lamb which Christ also finished in his last supper, substituting or placing this sacrament of his body and blood in steed thereof, as Musculus truly avoucheth, yieldeth great force. For plainer declaration whereof we likewise will accept that which our adversaries enforced by manifest scripture grant, & thereof draw a truer conclusion than they do. This figure thus the same author expoundeth: Christ 
Muscul. ubi supra pa. 3 ●4  saith, this bread is my body, the body of the true lamb, which ere long shall be offered in sacrifice. This cup or (to speak more plainly▪ as Th. Beza also teacheth us▪ that which is contained 
Be●● annot. ● Matt●▪ ●●. 26. v. 28.  in this cup, is not the old, but the new testament in my blood, the true lamb, whose blood shall be shed for you. Therefore as this figurative lamb hath been hitherto accounted the paschal sacrament of the old testament: so this bread and cup shall hence forward be accounted in the new testament for the sacrament of 
The sacrament, in steed of the Paschal lamb  my body sacrificed and my blood shed. This I take to be the meaning of Christ in these words, that as Moses the mediator of the old testament Exod. 12. took order about that paschal lamb, instituted of it a solemn yearly memorial before it was sacrificed, that by the blood thereof ●e might turn away the Angel, which killed all the first borne, and so he appointed that for a sacrament of the old testament: in like manner Christ meaning now to make an end of the old testament, and to begin the new, ordained this sacrament of the new & true paschal, I mean of his own body and blood, before he was to be offered on the cross for the redemption of mankind. Again in the same place. 
Mus●●l. ubi. supra. 3 23.  Christ in his supper endeth the old testament, and sacraments thereof by the succession of the new testament. There he saith. This is the new testament in my blood, and so doth substitute the new testament in place of the old, and withal ordaineth a sacrament consisting of two parts, which should correspond to the sacrament of the old Pasch, which also consisted of two parts. In that figurative Pasch was sacramental meat & drink, so is it here etc. Briefly (for I will not stand upon every his particular circumstance) his conclusion is that the plain text, and order used by Christ declareth sufficiently, that Christ's mystical supper succeeded in place of the old pasch, which was a sacrament of the old law. So here we see accorded; that the plain te●t of scripture, and Christ's own doing prove, 
Comparison of our sacrament with th● paschal lamb.  the paschal lamb to have been a prefiguration of this sacrament instituted by Christ at his last supper, which (as before is confessed) was ordained by Christ to succeed in place of that paschal lamb. And this to be so, appeareth by every circumstance of Christ's action compared with that ancient ceremony. That lamb was by 
Num. 9 5. Exo. 1 2. v. 6 Matth. 20. v 17. 20.  God appointed to be sacrificed precisely the 14. day of the first month in the evening. Christ in the same day, and the same time of the day precisely instituted this sacrament. That lamb was offered in memory of our lords 
Exo. 12. 11. est enim ph●se, 1. trans●tus Domini.  passover, and delivery of the jews out of their Aegiptiacal bondage. The Eucharist is offered in memory of Christ's passover, when by his passion he passed out of this world to his father, & also in memory of 
Luc. ●2. 19 joan. 13. 1. Exod. 12. v. 6. 8. 11.  our deliverance from the power and bondage of Satan, which benefit is procured us by Christ's death. That lamb was first offered as a sacrifice, & then eaten as a sacrament, as the viage-provision for pilgrims and travailers▪ for which cause they who did eat it, were then attired like travailers with their loins girded, shoes on their feet, staves in their hands, as men being in their journey towards jewrie their land of promise. So this (to omit the sacrifice first due to god) is imparted to Christians as their proper voyage provision, their viaticum, by which they are strengthened & comforted in this vale of misery and peregrination, wherein they travail towards heaven their eternal country and promised land. 
Deuteron. 1● v. 5. 6. Hieron. tom. 2. epist. ad Damaium Papam. Aug. sermo. 18 1. de tempore. cap. 12. Num. 9 5. Exod. 1●. 43 45. 1 Cor. 11. 28  That lamb could not be lawfully eaten but in Jerusalem only, the place which god had appointed peculiarly for his name to dwell in: nor this but in the Catholic church, with out which who so▪ ever eateth it, he is profane, he is in the high way of damnation, as saith S. Hierom. & S. Augustin. That was appropriated to those only that were Hebrews; circumcided and clean: so this to only Christians, baptized, of pure life and conscience, for which cause S. Paul willeth every one to prove and t●ie himself before he presume to this table. Finally as Moses commanded the Israelites to keep the memory thereof for ever: 
Exod. 12. 42.  so Christ willed his Christians to do this in memory of his passion & death for ever until his second advent. Where 
1 Cor. 11. 25 26.  as this then so exact a prefiguration of the Christian Eucharist, and which was ended and fulfilled in our Eucharist: before it was eaten, was by God's ordinance 
Exod. 12. 6.  commanded to be offered to him in sacrifice: how can it be denied, but that the Eucharist was also sacrificed before it was eaten? How was the figure fulfilled, if the principal part and ceremony most touching the honour of God, were omitted? And how is it credible 
Christ sacrificed at his last supper.  that our Saviour, who so diligently observed every lesser resemblance, should neglect & omit that which was most notable & important? Wherhfore as the protestāns themselves confess one part, videlicet the sacrament of Christ's body to have been foresignified in the pa●chal lamb, and that to have been fulfilled in our sacrament & this our sacrament to have succeeded in place their of: so we must draw them one foot farther, and add upon like ground & warrant, that that sacrifice of the lamb foresignified also our Eucharistical sacrifice: that it was fulfilled & accomplished in this, and that this Christian sacrifice hath succeeded in place of that judaical. Which conclusion the same comparison of the scriptures inferreth, the office of Christ's priesthood and fulfilling of the la enforceth, the Apostle acknowledgeth, and the church of 
1. Cor. 5. ●. Tertullian. Cyprian. Ambros. Nazianz. Hi●r●n●m. Chrysost. August. Leo. Hesichius. Beda.  Christ from the beginning hath evermore believed, as we learn by Tertullian lib 4. contra Marcionem, S. Cyprian de Caena Domini, S. Ambrose in Luc. 2. S. Nazianzen oratio. 2. de pascha. S. Hierom in Matth 26. S. Chrysostom. homil. de proditione judae, & homil. 23. in Matth. S. August. contra literas Petiliani lib. 2. cap. 37. S. Leo Serm. 7. de passione Domini. Hesich. lib. 2. in ●euit. cap. 8. & lib. 6. ca 23. S. Beda in Luc. 22. The sum of all whose words is briefly thus uttered by S. Chrysostom in the place before noted: At one table both Paschal lamb● 
Marc. 14. 12  were celebrated or offered, first the figure, than the truth. And S. Leo: The old observation is taken away by the new sacrament: 
Hostia ●n ●●stiam transit.  one sacrifice passeth into an other, one blood excludeth & endeth the other, & the legal ceremony while it is changed, is fulfilled. Hesichius more shortly: Christ at his last supper having first eaten the figurative lamb with his Apostles, afterwards offered his own sacrifice. And albeit (as saith S. Gaudentius) 
Gaud. tract. ●. in Exod.  in that shadow of the legal pasch, many lambs were offered, not one only, but in every several house one, yet now thorough all churches idem in mysterio panis & vini reficit immolatus, vi●ificat creditus, consecrantes sanctifica● consecratus Haec agni caro, hic sanguis est. One & the self same lamb in the mystery of bread & wine being sacrificed doth refresh us all, being believed reviveth us all, & being consecrated sanctifieth all the consecraters. This is the flesh of the lamb Christ, this is his blood. Thus these two parcels being true, & manifest, and for such granted by our adversaries, the one, that Christ in his last supper made the new testament: the other, that then he fulfilled the ancient ceremony of the paschal lamb, and altered that in to this our sacrament: these two being examined & conferred according to the sense of evident scripture, and consent of the primitive church, manifestly establish a true sacrifice and real presence of Christ's body & blood, in this sacrament of the new law & testament.  
¶ And yet the figure of Melchisedech is more plain, 
Melchisedek's sacrifice.  clear and irre●utable, than either of these. Nether was there ever any learned christian man, bishop, Father, Doctor, or how so ever he be called, that written since the beginning of the church, but he granted, & as occasion of mentioning the same was offered, committed also to writing, that the sacrifice of Melchisedech foreshowed Christ's sacrifice in his last supper; and that there, Christ 
G●●●s. 14. Psal. 109.  exactly and most properly offered sacrifice according to the order and ●ite of Melchisedech, as was foreprophecied of him. This I say is the uniform and universal consent of all ancient fathers, that ever written commentaries upon scripture since the Apostles time: and some few sacramentarie-protestans there are, and more Lutherans, 
Vide V●●●● R●gium respon●●●●●●. E●●● d● Missa cap. 13. F●●c●as M●d●●●. de ●●●● si● lib. 4. ca 19  which unwares and indirectly to an other purpose conferee so much. Of which number, Andrea's Fric●is sometime secretary to the king of Pole, and (for a noble man) as learned as any that hath written for the sacramentary gospel: Christ▪ saith ●●▪ as a feas●maker distributed to his gheasts bread & wine, ●e fulfilled the office of Melchisedech the priest of the most high god, himself a most true priest. For as he offered to Abraham bread & wine, so Christ gave bread and 
Ibid. lib. ●. ●e Eccl●si●●●act. 11. dialog. 1. pa. ●1●.  wine to his Apostles. And in an other place, somewhat more to the purpose: Christ after the example of Melchisedech offering bread & wine, gave both to his disciples. Therefore priests that sacrifice after the example of Melchisedech & Christ, should give to Christ's disciples both bread & wine. In which application, this man much abuseth himself▪ in that he maketh Melchisedech a priest in offering bread & 
Christ in his ●●s● supper offered after Melchisede●●s order  wine to Abraham his inferior (whereas sacrifice is an office or duty appointed to testify the obedience of an inferior to the superior, & properly of man to god) which was no part of a priestly sacrifice, but only of a regal or princely liberality & benevolence, as the Protestants commonly, & therein truly, declare the matter. And much 
Cyprian libr. ●. epist. 3.  more theologically S. Cyprian expresseth this figure, when he writeth that Christ in his last supper as the priest of the highest god, offered sacrifice (not to Abraham) but to god his father; & offered the same that Melchisedech did, id est panem & vinum, suum scilicet corpus & sanguinem; that is to say, bread & wine, I mean his own body & blood. And thus he being the fullness & plenitude of all, accomplished & 
Melchisedek's sacrifice in the new Testament.  performed the verity of that figurative sacrifice, which was foreshowed in the bread and wine offered by Melchisedech. Which sacrifice in the same epistle S. Cyprian also deduceth to priests of the new testament: that for so much as Christ being the priest of God his father, first of all so offered sacrifice to god, & commanded the same to be done in commemoration of him: therefore priests ought in that same manner to offer true & perfect sacrifice to god almighty in the Catholic church, as they see Christ to have done before them. This is the right application of that sacrifice offered to god by Melchisedech, & that this should so be practised in the 
Bibliander de summa t●●n. lib. 2. pa, 89.  new testament, Theodorus Bibliander a famous man among the Sacramentaries testifieth to have been the general belief of all the ancient Hebrews. His words are: Est apud Hebraeos veteres dogma receptissimum etc. It is among the ancient Hebrews a doctrine most generally received, that at the coming of the Messiah, all legal sacrifices shall have an end, & there shall be frequented only the Eucharisti call sacrifice of praise & confession: & that shall be done in bread & wine▪ as Melchisedech king of Salem & priest of the highest god in the time of Abraham brought forth bread & wine in sacrifice. Whereof the Christian learned reader desirous of the truth, may see a very good treatise out of sundry the old & most famous Rabbins before Christ, gathered together by Petrus Galatinus in his tenth book De arcanis 
Galat. de arcanis Cath. verita. lib. 10.  Catholicae veritatis: where he very well declareth the three special points here mentioned by S. Cyprian and 
Cap. 4.  Bibliander, 1. that in place of all the ancient legal sacrifices should succeed in the new testament an eucharistical sacrifice in bread & wine: 2. that that bread & wine 
Cap. 6. Cap. 5.  should be the true flesh & blood of the Messiah & 3. that in such sacrifice should consist the priesthood according to the order of Melchisedech. All which might easily & plainly enough be deduced out of the scriptures (for if Melchisedech so offered in prefiguration of Christ, Christ must needs likewise so offer to fulfil that figure: which being never by Christ accomplished but at his last supper, most sure & certain it is that there he offered after the order of Melchisedech) were it not that the Protestants, especially the Sacramentaries, herein, chiefly in the first 
Genes. 14. 1●.  original & ground of all the rest, that is in the sacrifice of Melchisedech mentioned in Genesis, show themselves 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contempt of the ancient fathers.  incredible wranglers & Sophisters in cavilling upon the Hebrew letter, without all reason & ground, heretics beyond measure in trusting to themselves alone, & condemning all others, who since the time of Melchisedech 
Caluin d● vera eccl●sia reformanda ratione. ●ps● vanitat● vanius. Idem ad Hebra. ca 7. v. 9  both Hebrews & Christians have acknowledged in this place a sacrifice. Amongst which heretics the chief both Caluin & Zuingli▪ very saucily & impudently shame not to say, that in this matter all the ancient fathers & writers wrote & spoke without judgement, more vainly than vanity itself, & not content with Christ's institution, & the wisdom of god, invented the oblation of their own heads. They all erred in so bel●●●ing & writing & devised to themselves a sacrifice, whereof Moses & the holy Ghost never thought. They 
Zuing●. ●●. ●. Epichir. de canone M●●s●●ol. 183. Thyr gl●s● i● Hebra. ●7. v. 1.  followed there own inventions, & saw less in the scriptures than the rude ignorant people. And Illy●icus: that they in so expounding the scriptures, violently & noughtly hunted after allegories, as was always their fashion. Although our English doctor, doctor jewel whose Theology consisted upon words & phrases, have a farther shift peculiar to himself beyond all other, uz. that the Hebrew word used by Moses is doubtful, & signifieth as well a prince as a 
jew. Defence of the A 6. logic part. po●a. 11. pa. 650. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 9●. 6. Genes. 14. 18. Psal. 109. 4. Helra. 7. 1.  priest, & therefore nether priesthood nor sacrifice could necessarily be inferred thereof. Which is a right way to check & reprove both the prophet David, & Apostle Paul, who long sithence determined the Hebrew word to one certain signification, which I suppose they knew somewhat better than M. jewel did. The declaration of which matter to make it plain to common capacities, because it would require some longer time, than I think needful to spend, for that it is somewhat obscure & subtle & dependeth upon grammatical cavils of the Hebrew tongue 
Luther. Vrban● Reg. M 〈…〉 n Pomeranu●. Bi●●rus. Brentius. K●mn●●●us. ●●●yr●cu●.  I will here omit, especially for that otherwise sufficient seemeth to have been said of the words of Christ's supper; which are also so very manifest & evident of themselves, that the more learned gospelers from the first original of this new gospel, have stood in defence of the real presence, & do at this present, against the tropical construction of the Caluinists. Wherhfore ceasing to speak any more hereof, I will proceed on as I intended, to show the continuance of this belief, if yet first I shall note in a word or two, that Christ's speech uttered in the institution of this sacrament, carry such weight to induce & establish a sactifice, that so much in part is confessed, & 
Caluin in 1. Cor. ca 11. v. 24.  granted by John Caluin himself, who in his commentary upon the words of the Apostle S. Paul, Corpus quod pro vobis frangitur, The body, which is broken for you, writeth 
Christ's body given as in Sacrifies.  thus: This is not lightly to be passed over. For Christ giveth us not his body slightly, or without any condition adjoined, but he giveth it as sacrificed for us. Where o'er the first part of this sentence declareth that the body of Christ is delivered or exhibited to us: the second part expresseth what fruit cometh to us thereby, to wit, that thereby we are made partakers of the redemption wrought by Christ, & the benefit of his sacrificess applied to us. Which words how soever he understand them, signify well & truly, that Christ in that his last supper, delivered his blessed body to his disciples, & in them to all Christians, not as borne of the virgin, not as conversant in this world, not as risen from death, & ascending to heaven, or sitting there on gods right hand; but as offered to god, & sacrificed for us, & to the end, that by that commemorative sacrifice, the fruit of Christ's redemption procured universally to all mankind by his death on the cross, might be really & effectually applied to all faithful Christians, members of Christ's catholic church who have communication in that sacrifice.  
¶ And thus with this opinion, was this sacrament practised by the Apostles in the first Apostolical church immediately after Christ, as we learn by S. Luke, & the Apostle S. Paul: by S. Luke, when he noteth in the 
Sacrifice used by the Apostles.  Acts of the Apostles, that the holy Ghost chose out certain of them, as they were doing public service & ministery to our lord, ministrantibus illis domino. Where 
Act. ●3. 2.  the word used by the Evangelist signifieth a public ministery & service of the church, such as properly the sacrifice 
Erasmus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  is. And therefore Erasmus translateth it according to the proper signification of the Greek word, sacrificantibus illis domino: while they were doing sacrifice to our lord. Which Beza also could be content to admit, were 
Beza in cur● lo●um.  it not, it draweth to nigh to the church sacrifice. But howsoever in that respect he refuseth it; sure it is, all the old fathers & apostolic men, from thence & in that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mass.  sense, called the christian sacrifice or mass, the Liturgy, as the Liturgy or mass of S. james, the Liturgy or mass of S. Basil, the Liturgy or mass of S. Chrysost. 
Lut. 1. v. 2●▪ hebra. ca ●. 2. 6.  as also Erasmus doth interpret it: & in this sense of a public sacrifice doth S. Luke otherwhere use the word: & S. Paul by this word properly expresseth our saviours priesthood and his most public & general sacrifice. Which Apostle also mentioneth this the Church sacrifice, 
1. Covinth. 10 14. S. Paul proveth the sacuses.  when as writing to the christians of Corinth, he dehorteth them from communicating with the Gentiles in their idolatrous sacrifices by an argument taken from the nature of all sacrifices, & the excellency of this Christian sacrifice. For the nature of all sacrifices is to join the communicants with him unto whom the sacrifice is offered, whether it be god or the devil. As among the 
Ibi. v. 18. v. 20. v. 16. v. 21.  jews (saith the Apostle) they which did eat of the thing sacrificed, were thereby made partakers of the sacrifice, & by such sacrifice did concrre to the honour of the true god: in like sort, they which take part of things ofsered to Idols, thereby are made partakers of the Idolatrous sacrifice, & so together with idolaters honour the devil. Then how strange a thing is it, that you who partake of the table & sacrifice of Christ, who there communicate & receive his precious body and blood (for the chalice there blessed, is the communication of his blood, the bread there broken is the participation of his body) should also be partakers of the table & sacrifice of devils. In which argument, albeit the Apostle being brief, and writing to Christians, whom he accounteth skilful & 
v. 15.  weis instructed in this thing, by mentioning little, signifieth more, & setting down one part, willeth them to understand the whole, as Calvin also truly noteth, and 
Caluin. in 1. Cor. a. ●0. v. 17.  therefore useth not in every part of his comparison the term of altar and sacrifice: yet as otherwhere he acknowledgeth the Christians to have a true altar to sacrifice on, and consequently a sacrifice, from which the 
Hebra. 13. 1  jews were debatred● so here the very drift of his reason, & exact correspondence of each part to other, require that as the jews had an altar & a sacrifice, so had the Gentiles, so had the Christians. As the jews offered to their god, so did the Gentiles to their (false) god, so did the Christians. As the jews by that service were partakers 
Sacrifice used among the first Christians.  of the worship of the true god, so were the Gentiles by the like service concluded & convinced to worship a false god, that is the devil, & therefore could not have any part or communion in the worship of the true god▪ which was performed by the dreadful sacritice of Christ's body & blood among Christians. Which triple sacrifice, that of the Gentiles to the devil, & these two of the jews & Christians to the true god, S. Chrysostom 
Chrysost. in. 1 Co●. ●. 10. Homil. ●4.  ve●v we observeth, writing upon the same place. His words are: In the old testament Pagans & idolaters offered the blood of beasts to their idols. This blood god took to himself, that so he might turn away his people from committing idolatry: which was a great sign of infinite love. But here in the new testament he provided a sacrifice far more wonderful 
Seipsum off●rendum pr●cepit.  & excellent, both in that he changed the sacrifice, & withal in place of beasts killed in sacrifice, he commanded himself to be offered. And this to be the true sense of the place, Vib. Regius joint-apostle with M. Luther in preaching 
Prasatie operu Vib. R●g●● de preplutij● vi●●u Testaments so. 164 & operum part 3. s. 7●  this new gospel (& whom the Protestants of Germany acknowledge & call a perfit & absolute Divine, of infinite learning, the Evangelist & chief superintendant of the churthes of Christ in the Duchy of Luneburge, as Luther was in the Duchy of Saxony) plainly granteth. Many there are (saith he) which think a sacrifice to be proved by the Apostle 1. Cor. 10. where he dehorteth from the society of such as sacrifice 
Vrban. Regi●● 1. part op●rum, de miss● negotio, & ●. sol. 6●.  to idols, by arguments taken from the faith of the sacrifice used by the jews & Gentiles. For he seemeth to compare sacrifice to sacrifice, as Chrysostome teacheth; & his comparison so to stand, that by it is gathered Christians in the Lord's supper to have a certain peculiar sacrifice, whereby they are made partakers of our lord, as the idolaters by their abominable sacrifice are made partakers of devils. Which if it be so, me seemeth it may be answered, that in the supper of Christians are the body & blood of Christ, which are a holy sacrifice, but commemorative: sacrosanctum sunt sacrificium sed 
The mass ● true sourifice, yet comme●●ratius.  memoriale. By which later word, albeit he thinketh to have answered the catholics, & excluded the truth of the sacritice, yet is he much deceived therein. For so far are catholics from denying the sacrifice to be commemorative, that of all other sacrifices, which ever were, or can be imagined, we grant this to be most commemorative, as which most nearly, lively, & truly expresseth the very condition, efficacy & nature of that sacrifice, offered on the cross, with which being one in substance it differeth only in manner of offering & generality of 
Mat. 16. ●● M●t. 17. ●. ●. Pet. 1. ●●.  redemption. And as Christ's transfiguration on the holy mount before his passion, was the best & most perfect figure, exemplar & representation of that eternal glory, which the same person of Christ was to enjoy in heaven after his resurrection & ascension: in like manner we are to judge of this mystical & commemorative sacrifice in respect of his sacrifice on the cross; yet not excluding the verity of Christ's presence in one place more than the other. Nether is there any reason, why Vrbanus Regius a Lutheran should imagine the sacrifice to be disproved for that it is a memorial, or done in commemoration of Christ, more than the real presence is disproved & rejected, because that also in the Lutheran religion must needs be done in commemoration: Christ's words being most plain, do this in commemoration of me. Which 
●●. 22. 19  words doubtless have no more strength to overthrew & remove a sacrifice of Christ's body as all Catholics urge, than a true presence of the same body, which all Lutherans grant. So that out of these words of the Apostle is confirmed the mystical sacrifice, & that it was usually frequented in the first Apostolical church, which rec a●ed directly from Christ and his Apostles the order & administration thereof.  
¶ This sincere & sound belief concerning both sacrifice & sacrament, continued in the catholic church for the first thousand years, almost without contradiction of any man or sect worth the naming. Only as our Saviour 
joan. 6. 51.  himself in the ve●ie beginning when he first prom●se● that the bread which he would give, should be the same flesh, which he was to give for the life of the world, signified 
Ibi v. 64.  obscurely that judas the traitor & certain other for want of faith were scandalised at his words, & rep●ne● at them: so a few veres after, it may be gathered that some there were of judas followers, who likewise denied the truth of this heavenly mystery, whereof S. 
Real presence  Ignatius scholar to the postles writeth thus as his 
T●●od. 〈…〉. 3. ●● 〈…〉.  words are recorded by Theodoretus: Some sectaries there are who like not, nor approve the oblivion's & sacrifi●e● 〈…〉 〈…〉 〈…〉. 〈…〉 for that they acknowledge 
〈…〉 〈…〉 ●●● 〈…〉 ●● 〈…〉 c●rn●m salu●▪ toris nostr●. quae pro pecc●t● nostris passa est, ●t c.  not the Eucharist to be the flesh of our Saviour Christ jesus, the self same flesh that suffered for our sinne● & which the father of his merciful goodness raised from death. But what these men were, & what sway they bore, & what scholars they had, appeareth not by any ecclesiastical record, & therefore belike were soon put to silence in that happy time of our primitive & first faith, when the Apostles themselves, and many by them instructed had the government of the church. Wherhfore the belief first taught by Christ and his Apostles proceeded on from hand to hand, from age to age, without any notable resistance. Whereof (being a thing at large treated & proved in sundry books both latin and english set forth of late) I will bring only three or four testimonies, but the same most ancient. S. Ireneus bishop of Lions in France & martyr, S. Cyprian bishop of Carthage in Africa, a martyr likewise, and the first general Counsels of Nice & Ephesus in Asia. S. Ireneus writeth thus: Christ taking bread gave thanks & said, 
Ireneus lib. ●● ca 32.  This is my body, and that which was in the chalice, he confessed to be his blood, and so taught the new sacrifice of the 
True sacrifice of the new testament.  new testament, which the church receiving from the Apostles, doth offer to god through the whole world. Of which sacrifice the prophet Malachi foreprophecied thus: I have no liking in 
Malach. 10  you, saith our lord almighty, nether will I take sacrifice of your hand (o ye Jews) because from the rising of the Sun to the going down of the same, my name is glorified among the Gentiles, & incense is offered to my name in every place and a pure sacrifice. The same argument and dedustion 
Before pa. 14  I have noted before out of S. Cyprian● First, that Christ 
Cypria. lib. 2. ●p●stola 3.  our lord and god himself was high priest of god the father, and he first of all offered himself a sacrifice to his father (●●●●s last supper) and commanded the same to be done in commemoration of him. Next, that such priests occupy the place of Chest truly, who do that which Christ did: and then in the church offer they to god the father true & full sacrifice, if they so offer as they see Christ himself to have offered. About some 100 years after S. Cyprian, was gathered the first general Council of Nice, and about a hundredth years after that of Nice, was the first general Council of Ephesus, in which the bishops there assembled thus utter their faith, that is, the faith of the universal catholic church in this matter. The woids of that most ancient 
Co●cil. Nic●. 1. Real presence & real sacrifice.  & Apostolical Council of Nice are: On the divine table let us not basely regard the bread and cup set there, but lifting up our mynde● let us by faith understand, that on that holy table is placed the lamb of god which taketh away the sins of the world, who there is without effusion of blood sacrificed by the priests; and that we truly receive his preticus body and blood, believing these to be the pledges of our 
Concil. Eph●s. declaratio Anathem. 11. p●. 667. & ●n epist. Conc. pa. 605.  resurrection. The words of the other general Council of Ephesus are to the same effect, thus: We confessing the death of Christ according to his flesh, his resurrection and ascension into heaven, confess withal and celebrate in the church the holy li●e●●uing and unbluddy sacrifice, believing that which is set before us, not to be the body of a common 
quod propon●nitur. joan. 6.  man like to us, as nether is that precious blood; but rather we receive that as the proper body & blood of the word which giveth life. For common flesh can not give life, as himself witnesseth, saying: flesh profiteth nothing, it is the spirit that giveth life. For because it is made the proper flesh of the word for this reason it is lifegeving, according to that our 
Ibi. v. ●7.  Saviour himself ●aith; As my living father hath sent me, & I live by the father: & he that eateth me, he shall live by me. This faith I say of Sacrament & sacrifice in all sincerity & 
Leo epist. 23 ad ●l●rum & popu●um Constantinop. August. lib. 3. de civitat. ●d. 10.  simplicity thus passed on, so universally known & believed, that as writeth S. Leo in Italy, & S. Augustin in Africa, very children were taught to acknowledge the true flesh and blood of Christ to be offered in the sacrifice of the mass.  
Towards 800. years after Christ one Bertram & a little before him one Scot ●s written darkly of the truth of this sacrament. Of the writings of the one of these, nothing I think remaineth; of the other a little doth, but the same uttered so doubtfully, that as the zwinglians use his authority against the Catholics, so the Lutherans use him to the contrary: yea they in manner reprove him, as favouring to much the faith of the Catholics. For of him Illyricus with his brethren say, that he hath in that his 
Centur. ●. ca 4. col. 312.  little book, semina transubstantiationis, the seeds & original ground of transubstantiation. But what soever his private opinion were, his public speeches and writing 
Paschas. lib. de ●●rpore & sanguine Domini in Eucharistia.  ●ounded sotil in the ears of the catholics of that age, that Paschasius an Abbot in France made a very learned book in refutation of him. And all writers who about that age written of this mystery, used more expressly to den●e the sacrament to be a sign, trope, figure, image, symbol etc. in such sort as whereby the verity of the real presence might be excluded: as appeareth in the seventh 
Concil. Nic●n. 2. Actio. 6. ●om. 3.  general Council, in Alcuinus schoolmaster to Charles the great, in Raba●●● archbishop of Ments lib. de divinis officijs. Theophilact. in Matth. 26. Marc. 14. 
Al●uinus. Rabanus Theophilact. etc.  joan. 6. A●alarius Archbishop of ●reuirs lib. de mysterijs missae, cap. 24. 25. Haymo bishop of Halberstat in 1. ad Corinth. ca 10. Remig●us bishop of Antissiodorum. in Canonem missae, Fulbertus bishop of Chartres in epistola ad Adelman. episcopum in lib. Paschasij. Stephanus bishop in high Bu●gundie, Tom. 4. biblioth●cae Sanctorum patr●m: and briefly all other that written between the time of Bertram & Berengarius.  
¶ For after Bertram▪ the next that appeared in favour of this heresy, was Berengarius, who put forth himself a little after the year of our lord 1000 when (as S. John writeth in his Apocalyps) the devil was let lose to 
Apoc. 20. ●.  trouble the church. This man (as witnesseth our martyr-maker 
Fox. Act. & monuments anno 1●7●. pa. 55.  M. Fox, like to those first heretics in the Apostles times took away the verity of the body & blood of Christ) from the sacrament. For which cause he commendeth him as a singular instrument whom the holy ghost raised up in 
〈…〉. an a●c●. h●●●tike against the sacrament.  the church to overthrow great errors. What instrument he was & whom he served, shall best appear by his own behaviour & confession. In the mean season, this old heresy he published with greater industry & show of learning, than his predecessors; & countenanced it with 
Gu●tmūd. lib. 1. d● s●●ramēto in 〈…〉.  more credit & assistance of many unstable souls and sinful persons, (as is noted by the godly and learned writers of that time) which only kind of men joined themselves to him, and that because his doctrine seemed to yield them some quietness & security in their sin, from which they were much withdrawn by a reverend fear and dread which they had of Christ's presence in the sacrament, to the receiving whereof they were by order of the church at certain times induced But as the heresy of this man spread farther, than any of that kind in any age before; so the church used more diligence in repressing the same, by sundry public disputations had 
Writers & Counsels against Beren garius.  with the same Berengarius, by a number of most excellent writers against him, among whom Lanf●ancus archbishop of Canterbury in England, Guitmundus bishop of Auersa in the kingdom of Naples, Algerus a monk in France in that very time excelled: & the supreme pastors of the church assembled sundry great synods & meetings of bishops and other doctors to discuss that opinion & instruct those that erred after him: first at Tours in France, next at Vercellis in Italy, then again at Tours, where Berengarius himself being manifestly convicted, 〈…〉 a solemn oath never to maintain his former heresy. Which oath when as yet he performed 
●. Petr. 2. ●●  not, but returned to his former filth an other Council was gathered in Rome of 113. bishops, in which he again was confuted, and yielded, so that with his own hands he burned the books which he had made in defence of his heresy. But not persisting in his faith and oath given, after certain years he was again persuaded to come to Rome there to defend his opinion by such learning as he could, in a great synod of bishops gathered for that purpose: where being convinced by all manner proof, which he desired; by scriptures, by fathers, by Counsels, by universal and uncontrolled tradition, and uniform consent of all Christians and christian churches that ever were since Christ, be being then an old man, & having some more feeling & fear of death, of hell, of his own damnation then before, 
Berengarius 〈◊〉.  acknowledged his impiety, requested pardon of the supreme Pastor and other bishops there present, and 
Theue●●●●● d●●●●m. illustres lib. 3. sol. 1 2 ●. i● vita Bereng. Guil●●●. Malme●●. lib. 3. ●●gestis Anglerum.  (as it may be credibly thought) without all fiction or hypocrisy abjured his heresy in these words: Ego Berengarius cord credo & ore confiteor etc. I Berengarius believe in heart & confess with mouth, that the bread and wine is converted into the true propre, and lifegeving flesh and blood of Christ our lord: & that after consecration there is the true body borne of the virgin, which suffered on the cross, and sitteth at the right hand of the father, & the true blood which issued out from his side, & that it is present not only in sign or virtue▪ but also in propriety of nature and verity of substance. As here in this writing is contained & as I read it, and as you understand it, so I believe, & will never teach contrary. 
Berengarius repentance.  And afterwards being at the point of death, which befell on the day of the epiphany (which is as much to say as the Apparition) of our Saviour, remembering by his hererical preaching what numbers of poor ignorant souls he had seduced, with great sorrow and repentance he uttered these words: This day which is the day of Christ jesus his Apparition▪ shall he also appear unto me for my glory (as I hope) because of my repentance, or for my eternal punishment (as I fear) because of so many as I have deceived. I verily believe, that after the consecration, those mysteries are the true body and blood of our Saviour. And I 
Vide ●ap●●●um M●sson● in Annalib. Fracorum lib. 3. in Philip. r●g●● & Gerson. contra Ro meant.  am induced so to believe both by the authority of the primitive church, & by many miracles showed of late. And ●o with great signs of sorowfulnes and repentance died a true Catholic man, as is recorded by good authentical writers.  
From Berengarius time until this present, albeit there have not been any such great numbers, as were in Berengarius time, yet scarce any one age hath miss some notorious heretic, who among other heinous he resies, hath upholden also the heresy of Berengarius. As on the other side, there hath not wanted great Clerks and Saints of excellent holiness & learning, who have maintained the Catholic and apostolic faith delivered to them from their fathers. Such were in the age of Berengarius, besides those before named, Adelman●us bishop of Brixen, Hugo bishop of Langres, Ivo bishop of Chartres, Hildebertus first bishop of Nantes, after archbishop of Tours, S. Bruno, and sundry others. 
●ox Act. & ●●●. Ann●●● 15. p●. 70  After solowed S. Bernard, Petrus Clumacensis, Petrus Lombardus, Hugo & Richardus de S. Victore, Euthymius, S. Thomas, S. Bonaventure, the general Council of Laterane under Innocentius, in which were present as witnesseth M. Fox, 61. Archbishops & Primates, 
Consent of the Greek & latin church touching the sacrofice. Concil. Florenti●.  400. Bishops, 800. other men of great learning: an other general Council holden at Vienna, item a third general Council holden at Florence: (besides that of Constance) wherein the Greek church and Latin professed their consent and uniform faith touching the verity of this divine sacrifice and sacrament; as likewise many Greek Bishops written sundry treatises in justification thereof: Samonas Bishop of Gaza, Nicolaus of Methone, Marcus of Ephesus, Nicolaus Cabasilas, Bessa●ion the Cardina ': as likewise of late they have testified the same in their answer to the protestāns of Germany, who sued to enter in to some communion with them 
Censure Orientalis Ecclesia, art. 10.  against the Roman church. But the Greeks utterly refused them as condemned heretics both for other their sundry heresies, & namely for this of the sacrament whereof I speak, wherein the Greeks very constantly hold the same faith, which all Christians 
Concilium Trident. ●●●●. ●●. cap. 1.  heretofore have, and ever ought, & which is delivered in the late general Council of Tient.  
¶ Thus much is to be noted in this discourse, that from Berengarius unto Luther, no one man hath been a patron of this opinion, but he hath been also defiled 
Berengar. con 〈◊〉 the protestants.  with some very soul & grosie heresies beside, such as the Protestants themselves hold for heresies, & count the defenders of them heretics. As for example, to begin with Beregauus himself, when he maintained this sacramentary heresy, he & his partakers denied 
Top Master▪ in Ann● lib. Franc●●●●●. 3. in ●ug●ns & Roler●●.  withal the grace of baptism, denied that men committing mortal sin could ever obtain pardon therefore Besides this, he was an enemy to marriage, and all stained from meats which god had created, and from fat, as things unclean. Whereby it appeareth, that he was not only a sacramentary, but also an Anabaptist, a jew, and (which in the Protestant gospel perhaps is greatest of all) an enemy to marriage 
Occolamp. ●● lib. 3. epistol. Zwinglians Occolampad. fol●●●●.  and good fare. For which cause Occolampadius though in the matter of the sacrament a right Berengarian, yet judgeth him to be an heretic & worthily condemned: Berengarium a Concilio Romano non injust condemnatum arbitror etc. I (saith he) am of opinion, that Berengarius was justly condemned by the Council holden at Rome. For besides the matter of the Eucharist, he defended some things against marriage, & the baptism of children: & in the very matter of the Eucharist, he seemeth ho●ely to have set himself a work rather desirous of victory and vain glory, the● of opening the truth.  
¶ Next ensued one Petrus Brusius, and Henricus, author of the sect called Albigenses, which so horribly for many years tormented France, as now do the Caluinists▪ 
Papir. Mass●▪ An●●l. Franco●. lib. 3. in Philip. Aug. Sir S. bernard. epistol. 14●. Crispi. in ●●●● mart. fol. 9  and these in many articles agreed just with the Sacramentaries of this tyme. For which reason joannes Crispinus, himself a sacramentary, & one that hath gathered together in to a story the french sacramentary mar▪ ti●●, as M. Fox hath done the English (the like whereof every sect, especially the Lutherans and Anabaptists have done for the Martyrs of their peculiar Gospels) this Crispinus of Geneva in his martyrologue acknowledgeth them for brethren of his congregation; and for martyrs, those that died in defence of their opinions, as 
Fox Acts & monuments fol. 71.  also M. Fox in his Acts & monuments greatly advanceth them. And what men were they? In matter of the Sacrament, so far forth as now it is ministered in the church (for in an other point they differed) they were of Berengarius faith, believing that the body of Christ 
Albigenses heretics.  was present there no otherwise than it was in any other bread. Withal they denied prayer for the dead and Purgatory, defaced Images, & broke down crosses. And thus far they join with French, English, & Scottish gospelers; as likewise in much sacrilegious spoil of churches, overthrowing of altars, calling in the Moors and Mahometans 
Antonin. 3. part specu●s ●●stor. tit. 19 ca 1. Vincentius lib. 30. El●nc●●. Aphabet. h●●e●ū lib. 1. cap. 23.  of Africa to assist them against the Christians. But withal they held many articles, which the Protestants as yet condemn for wicked, & heretical, as that with Manicheus they taught that there were two first creators & beginnings of all creatures, a good and a bad, god & the devil, and that god created some things, and the devil other some. 2. With the Sadduces they denied the resurrection, believing the soul to die with the body, never to return again. 3. They 
B●lsorest in Annalib. lib. 3. ca 80.  scorned at prayer for the dead, believing no purgatory, nor yet hell. 4. They refused baptism, as altogether superfluous & unprofitable. These with some few other of like quality were the faith of the Albigenses, in defence whereof there were ovethrowen & slain in one battle a 100 thousand, in an other 70. thousand: and many being taken and having free offer to abjure their opinions & live, or else to be burnt to death, if they stood still in them, made voluntary chose rather to suffer death by fire, then to forsake their heresy.  
At the same time rose Almaricus, whom M. Fox in his martyrologue calleth a worthy learned man, and of a 
Fox. Acts & monuments pa. 70. 〈◊〉 heritage.  simple doctor maketh a great bishop▪ as though he had been some Archp●otestant. This man in his opinion against altars, images, and especially the Sacrament, wherein he acknowledged with the forenamed Albigenses the body of Christ to be no otherwise, than it was in any other bread or creature, may be and is justly challenged 
Bernard 〈…〉 6. 1. 〈◊〉. lib. ●. ca 29.  o● the Sacramentaries for a brother of theirs: but for some other bad heresies they must (I think) needs abhor him as a detestable h●●●t●ke: as for that he denied 1. the resurrection of our 〈◊〉. 2. he denye● both heaven & he●, ●aing that who so had in him the knowledge of god, he had in him heaven: & on the other side who so commmitted mortal sin, he had in him 
Extr● d● sum●● Tonit. c●. Fin●l●. N●n tam haereti●● quam 〈◊〉.  hell. 3. he said that god spoke in Ovid, as wei as he did in S. Augustin. 4. besides certain other most vile opinions against god. For all which, his doctrine by solemn sentence of the church is adjudged not so much heretical, as plain mad & frantic; & for which cause belike 
jew. deafen, ● of the Apology part. 1. c●. 7. diuis. 3.  our great prelate M. jewel, against M. Fox & Crispin the martyr-makers, refuseth both Almaticus and the Albigenses as no ●ight gospelers, saying plainly: of them we have no skill, they are none of ours.  
¶ Finally our countryman John wickliff, albeit he by the more part of Protestant writers be accounted for a 
jew. ibid.  perfect Protestant, whom M. Fox calleth the valiant Champion of the truth, & no less famous Divine, of whom 
Fox Acts & monuments pa. 85.  he writeth, that when all the world was in most desperate and vile estate, & the lamentable ignorance & darkness of god's truth had overshadowed the whole earth, than this man stepped forth like a valiant champion, unto whom that of Ecclesiasticus may be justly applied; Even as the morning star in the midst of a cloud, & as the moon being full in her course, and as the bright beam; of the sun, so doth he shine & glister in the temple & church of god: yet this notwithstanding, that he was both a vile heretic, & as a most 
UUicles ● heretic & a parasite.  pernicious flatterer & parasite, applied his whole learning & gospellizing to please the humours of certain noble men his favourers, which gaped for the spoil of the church; his own preaching & teaching doth abundantly convince. For to let pass other heresies against god himself recorded by Catholics, and to make stay upon a few of the articles, which as most plausible M. Fox reciteth; as I grant that he joineth with them in 
Fox ubi supra fol. 90.  many, namely in that he taught with M. Fox, the sacraments to have been instituted by Christ only for memorials & that Christ is not in the Sacrament truly & really; to omit these and some other agreeing with our Caluinists, who can deny but it is both gross heresy, and palpable flattery, when he teacheth 1. th●● a prelate or bishop excommunicating any which hath appealed to the king, or to the 
UUicless articles.  king's Council is thereby himself a traitor to the king and the realm. 2. Th●t temporal lords may according to their own will and discretion, take away the temporal goods from the church men, when so ever they offend. 3. That it is against the scripture, ecclesiastical ministers to have any temporal possessiens. 4. That tenths are pure alms, & that parishioners may for the offence of their Curates dereyne & keep them back, & bestow them upon others at their own will and pleasure. ●. That if a bishop or priest be in deadly sin, he doth not order, consecrate, or baptise. Yea that so long as he is in deadly sin, he is nether bishop, nor prelate in the church of god. 6. That who soever give alms to friars, are accursed. Do not these articles ●●ew manifestly, that his gospel (●or so M. Fox will 
pa. 97.  needs have it) tended only to spoil the church & clergy, to spite his adversaries, & to gratify the temporalty; among whom by his seditions preaching he had gotten a little estimation? Doth not Caluin. Beza, the whole 
Wicles an 〈◊〉 in the Caluinist●.  consistory and church of Geneva detest & condemn as profane and Antichristian the first article of suspending the right of excommunication upon the will of the temporal magistiate? Do the Ministers approve the second and third, that the Lords temporal & parishioners may take away at their discretion their livings, rents, services & tithes, & give to them as alms, how much, when, & in what sort they please? Do they believe, that it is against the word of god, that ministers & bishops enjoy ecclesiastical livings? Or make they void all their baptilmes & suppers, & orderings, if he that ministereth the sacraments, be in mortal sin, in which they live every hour and moment, & can not be without them, being of opinion, as is Luther, Caluin, and all the crew of Protestants, that we sin perpetually; yea the just man sinneth in every good work▪ & (as Beza saith) every 
Beza annot. ●● 1. joan. ca ●. v. 16.  the least cogitation of the least sin is a mortal sin, and deserveth hell sire eternally▪ I omit other things specified by M. Fox, which in my opinion should quit exclude wickliff from being a gospeler (save that every heresy scemeth sufficient to make a gospeller) some whereof are good & Catholic, some most wicked & Satanical: but for a conclusion let this suffice, that wickliff no less than Berengarius (save that wickliff died an heretic, twice 
Wicless o●ten 〈◊〉.  or thrice relapsed & perjured) recanted all his gospelling novelty, at the lest thrice, as M. Fox signifieth. And therefore if these men will needs have him a Protestant, because he some times, & in some things said as they say surely they have no cau●e so extremely to brag of him, as M. Fox doth, seeing he so oftentimes revoked such sayings & condemned them: as appeareth by these words 
Fox Act. & monument. pa. 91.  of his re●ocation set down in M. Fox: I desire my lord god of pardon and forgiveness. And now again ●s before also, I do revoke and make retractation, most humbly submitting myself under the correction of our holy mother the church etc. the year 1377. After which time he made yet again an other revocation, the year 138●. as in the same author appeareth. 
pa. 9●.  Albeit all this notwithstanding, M. Fox reciteth as a very great argument of the gospel, that Wiclefs sect 
Ibid.  increased privily, and daily grew to greater force: truly so great, that they made traitorous conspiracies against the king himself, as is recorded in the Acts of Parliament 
Henry. 5. ●● 2. cap. 7. ●. ●ol●●●. Virg●nstor. lib. 2●  and common stories, and in part ●auntingly noted by M. Fox, who writeth that king Henry ●. decreed most cruel punishment against such as should hereafter follow Wiclef● doctrine, against whom he held a Parliament at Le●ester: 
Fox ubi supra pa. 173.  the which peradventure saith the● had no● been so well holden at London, because of the favourers of the Lord Cobham and other Wiclefs solowers.  
But to return to my purpose of wickliff and to end his story, although most Protestant writers (as I have said) reckon him for one of their chief & most reverend Apostles, namely M. Fox who plac●th him in red letters, 
〈◊〉 ●. wickliff an heretic to the Ca●●●nistes.  first in his Calendar, John wickliff, preacher, martyr (though he died in his bed searce an honest man) yet some other Protestant writers there are of a more sincere & upright judgement, who for the reasons abo●e noted, 
Vadianus d● Eu 〈◊〉 lib. 5. pag. 162.  reckon him (as he deserved) in the number of rank heretics. Amongst whom joachimus Vadianus of Zurich a right Zwinglian, writeth of him, that albeit he saw somewhat in matter of the gospel yet in nounull●s foe le lap●us est, in sundry points of religion he was foully overseen, & much 
Pantaleon 〈◊〉 〈◊〉. pa. 110.  more given to scoffing & prating, then became a sober Diui●e. And Pantaleon a sacramentary likewise, in his Chronologie accounteth him for an heretic, as he doth also his scholar John hus though canonised by M Fox for 
Maij 2. july 8.  a martyr, as likewise he is in the Scottish Calendar, of whom he saith further, & that by warrant of that great Apostle Martin Luther, that quibusdam bonis multa pestifera admiscuit, amongst a few good things he mingled a number of wicked & pestiferous. And these are the principal which since Berengarius time have been publishers of the Zwinglian faith touching Christ not present in the sacrament.  
¶ Out of all which, before I conclude this chapter, one general & infallible rule I will set down commonly given 
A sure rule to discern an 〈…〉. Maior.  by all Divines to prove any sect or opinion heretical: and the rule is; that Whensoever there ariseth any preaching or doctrine in the church, to the Christian people new and strange, and which the Pastors and Bishops of the church reprove and disallow as false: such preaching & doctrine certainly is heretical. This proposition is justified by the universal tenor and drift of the whole testament old & new, in all places where it entreateth of the Catholic church of the new Testament: for so 
The visible Church eternal.  much as of that church it was of old prophesied (& by Christ performed) that it should be put in possession of all truth, and by the means of Bishops, Prelates and Pastors, held in the same truth by virtue of the holy ghost, and continued without error until the end of the world. The knowledge of truth in this Church shall be 
Psal. 11. 9 cap. 2. 3. cap. 54. 13  abundant as the waters of the sea: God shall be therein a perpetual teacher: God shall make with that church such an eternal covenant, that the truth once delivered to it, shall 
cap. 39 21.  be continued from one to an other, from seed to seed, from generation to generation for ever so long as the world endureth: god shall set upon the walls of this church, right, true 
Esa. cap. 60. 18. cap. 62. 6.  vigilant pastors and watchmen. which never at any time day nor night shall cease from preaching the truth. Thus the prophets foretold. For performance of which Christ promised to be with them for ever, all days until the end of 
Matth. 2●. ●●.  the world. He promised them the holy ghost, the spirit of truth, to abide with them and their successors, for ever to 
joan. 14. 17 Cap. 16, 13.  teach them and lead them in to all truth: which spirit he sent at the time appointed in the day of Pentecost: & finally for this purpose, before his departure out of this 
Act. 2.  world, he placed in his church, Apostles, prophets, pastors 
Ephes. 4. 1●. Act. 20. 28.  & doctors, to rule, govern, maintain & preserve in truth that his church (so dearly purchased with his blood) until his second coming to judgement. Thus much for the proof of this first proposition. join thereto for a second: But the doctrine of Berengarius was new 
Minor  and strange to Christian people, and condemned generally by all Bishops and Pastors then living in unity of Christ's church over the whole face of Christendom. The proof of this, is gathered out of all historiographers living about those times, and out of the practice of the church. For as before is noted, a number of Counsels, some general, many particular were essembled against it, and condemned it, at Rome, at Vercellis, at Tours, in Italy, in France, in Germany, and other parts of Christendom: & as the Histories record, Berengario, illiu● temporis 
Papir. Mass●n ubi supra, in Henric● rege.  Theologi bellum omnes indixere. The Divines of that time every one, bad war and defiance to Berengarius, so soon as be durst publish his new opinion of the Eucharist. Here of the conclusion followeth plain, and most assured, that 
Conclusion.  Berengarius opinion was heretical: & therefore the contrary, that is, the Catholic opinion, which holdeth against Berengarius, is the true doctrine of Christ and his Apostles, delivered by them to the church, & in the church conserved and continued in all ages, in all times, in all Catholic countries and realms until our age. Wherhfore to end the argument of this chapter, & withal to stop the wrangling of certain English Divines, who more like Grammarians and sophisters, then wise or learned men, very childishly think to avoid what so ever is alleged for Christ's presence in the Sacrament, by conferring together certain words and phrases, by which kind 
Calu. Instructio. contra Libertines, ca 1●  of Divinity they may (and some of their brethren do) infer Christ's presence on the cross to be tropical and figurative no less than in the sacrament: to prove I say, that the church and all ancient father's according to the scriptures, written and meant as I have before declared, I will shut up this matter with Erasmus words, wherein also I will comprise the sum in a manner of all that hitherto hath been declared; whose authority I use the rather, for that the Protestants sometimes much extol him as a great profound Divine, deeply seen in the Fathers, and no enemy to their side, to whom among others the 
jew. defence of the Apology, part. 2. cap. 16. divisio. 2.  chief proctor of the English church M. jewel yieldeth such high praise, as that he calleth him a man of famous memory, whose name for learning and judgement hath at all times among the learned been much esteemed: with whom the Catholic writers (D. Allen Cardinal, D. Harding, D. Sanders, 
Erasmus faith of the sacrament.  D. Stapleton etc. whom he termeth the young Lou●nian Clergy) may not well compare in the profound knowledge of the Doctors without blushing. Wherhfore this man so well esteemed among the learned, & of so profound knowledge in the Doctors, concerning this matter writeth thus. 
Membra●im discerpi.  Protesting his own faith, vz that he had rather be drawn in pieces, then to become of Berengarius opinion, and think of the sacrament, as the zwinglians do; & that he would rather sustain all misery, then to defile his conscience 
The grounds of Erasmus faith. Erasmus l●●. 19 epist. ad Conrade. P●ll●c●num. pag. 676.  with so fowl a sin, & therein departed out of this life, the reasons of this his constant persuasion thus he yieldeth: I could never be induced to believe otherwise, then that the true body of Christ was in the sacrament, for that the writings of the gospel & Apostles express so plainly, The body which is given, & The blood which is shed: & for that, this thing so wonderful well agreeth with the infinite love of 
Plain scriptures.  God towards mankind, that whom he redeemed with the body and blood of his son, those after an inexplicable manner he should also feed with the body & blood of the same his son, 
Idem lib. 2●. 〈…〉 pag. ●17●.  and by this secret presence of him, at is were with a sure pawn or pledge comfort them until he shall return manifest and glorious in the sight of al. Thus for the scriptures, the gospels and S. Paul, and the clear evidence of this faith touching the sacrament uttered by them: which was to him, as he writeth, an unmovable foundation to ground 
Immobile ●●● damentum.  upon. Now for the ancient fathers & Counsels of the church, thus he proceedeth: Seing than we have so manifest warrant from Christ and S. Paul: whereas besides it is most evidently proved, that the ancient writers, unto whom not 
Consent of ancient fathers.  without cause the church yieldeth so great credit, believed with one consent, that in the Eucharist is the true substance of Christ's body & blood: whereas unto all this is joined the constant authority of Counsels, and so great consent of Christian people: 
1. Cor. 13. 1● Matth. 26. 29.  let us also be of the same mind concerning this heavenly mystery; and let us in a dark sort feed of that bread and cup of our lord, until we come to eat and drink it after another sort, in the kingdom of God. And I wish with all my heart, that they who have followed Berengarius in his error, would also follow him in his repentance. Thus Erasmus, a man of profound knowledge in the ancient Doctors, with whom if the young Doctors of the Catholic Clergy may not well compare without blushing, much less may the young scholars & preachers of the Scottish and English congregations, who for sound learning, & substance of Divinity, so long as they live (I suppose) will not be worthy to carry the books after those former. And therefore being content, that on both sides such great & peerless authority be given to Erasmus as M. jewel challengeth for him, thereof I conclude, that the ancient fathers, according to the plain scriptures, always thought and taught, that in the holy Eucharist is the substance of Christ's body and blood & that a Christian man were better to suffer any torment, and most cruel kind of death, then to be of an other opinion. And with Erasmus I wish, and our Lord of his mercy grant, that those of our poor Island both English 
Ubi supra p●. 1178.  and Scottish, who have followed Berengarius in his impudent error (for so Erasmus termeth it) may also follow him in his repentance & execration of the same impudent error, whereunto Erasmus persuadeth them.   

OF BERENGARIUS' HERESY RENEWED IN THIS AGE.  
The Argument.  
Luther is to be accounted in some sort, the very original, ground, and cause of the Berengarian heresy renewed in our time.  
But more precisely & directly Carolostadius, a wicked man and very familiar with the devil, and altogether possessed of him.  
To whom succeeded Zuinglius, and after him Oecolampadi agreeing with Carolostadius in substance of denying Christ's presence, but differing in particular interpretation of Christ's words touching the institution of the sacrament.  
divers other interpretations of Christ's words one against an other: all which are justified by Zuinglius, for that they all concur to remove from the sacrament the real presence, and establish in steed thereof a mere privative absence.  
As the ancient fathers both Greek and Latin in the primitive church, attribute the real presence of Christ in the sacrament, to the virtue & force of Christ's words used in the consecration: so the Sacramentaries by a contrary opinion account such consecration magical, and therefore remove the words of Christ, teaching their Sacrament to be made as well without them, as with them.  
Examples of the sacramentary Communion practised without the words of Christ by the Protestants of England Scotland, Zuizzerland, and else where which they both by their practice & writing justify as a very full and perfit communion.  
The resolution of the church of Geneva, that the supper may be ministered in any kind of meat & drink, as well as in bread and wine. Whereof is inferred (& that according to the Protestant doctrine) that 2. or 3. evangelical gossips meeting together to refresh themselves, & eating such victuals as they bring with them, have as true & perfit a Communion, as the Sacramentaries have any, both touching matter, & form, & also a lawful Minister: which ministery or priesthood, even to preach & minister their sacraments, the Protestant-gospel alloweth to women no less then to men.  
CHAP. 2.  
Having now declared the truth of the Catholic belief touching the blessed sacrament, & how the faith thereof was continued from the first primitive church of Christ and his Apostles (with very small gainsaying in the first thousand years, & somewhat more in the next 500) until the time of our fathers, wherein Luther & certain other with him began that which now is called the Gospel by the Protestants, but an universal gulf of heresy and Apostasy by catholics; it resteth, that I plainly set forth, how that heresy of Berengarius now maintained in England & Scotland, began first, when Luther broached this new Gospel  
¶ The original, hereof is to be referred to Luther himself, no● only in general for that he broke all order & discipline of the church, refusing the obedience, which by Christ's own precise ordinance was due unto it, & the 
Matth. 18.  governors thereof, & so gave free liberty by his own crample, by writing, arguing, & disputing, to interpret the scripture as each man listed, without regard to antiquity, universality, consent of all Christendom besides, of all fathers, Bishops & ancient Counsels (which example 
Luther author of the sacramentarte heresy.  and behaviour was in general the cause and fountain of all heresy, Apostasy and Atheism, which from such contempt & self liking arrogancy must needs arise, as we see by experience) but also in special the first origin and spring of this Berengarian heresy in our age is to be attributed to him: partly because by his doctrine he abolished 
Genes. 4. 3. 4. Gen. 1. 20 3 Reg. 19 14 ● Paralip. 15. 3. Daniel 3. 38. Dan. 12. 11. Malach. 1. 11 Heb. 7. 11. 12 Cyprian. de ca ●a Domini. See after chap. ●2. num. 2. 4 5.  that which in this dreadful mystery is principal, that is to say, the sacrifice and worship due to god performed therein, which is ever most necessary in every religion, and by wanting whereof, the prophets, Apostles, and holy Doctors use to describe and express a godless and irreligious, a profane, Atheistical or Antichristian state of people: partly because he protested, that himself was marvelous desirous to have also denied the real presence (thereby the more to spite and green the Pope) if so be he could with any probability, either have framed the words of Christ spoken at his last supper, to that part also of the Berengarian heresy; or have induced his own conscience, to think such a symbolical presence and real absence of Christ's flesh from the sacrament, ever to have been intended by Christ: whereof thus himself writeth in the 7. Tom of his works (as they are set out by Melanc●hon) in an epistle sent to certain of his scholars: Lutherus Ecclesiastes & evangelista 
Luther Tom. ●. Wittenberg. sol. 502.  Wittembergensis, Christianis Argentinae etc. Hoc diffiteri nec possum, nec volo etc. Luther the preacher and Evangelist of Wittenberg to the Christians of Strasou g. Thus much I neither can, nor will deny, that if Carolostadius, or any other man five years ago could have persuaded me, that in the sacrament was nothing else but bread and wine (without Christ's real presence) he truly had bound me unto him; and I would 
The protestāns rule to interpret scripture  have accepted that as a very great benefit. For in examining and debating that matter I took marvelous pains, and strained every vain of body and soul to have rid and dispatched 
Probe perspi●u●am hae re Papatui cum primis me val de incommodare poss. Textus evangelii nimium apertus est & potens.  myself thereof because I saw full well, that thereby I might have done notable harm and damage to the Papacy. But I see myself taken fast, & that there is no way to escape. For the text of the gospel is to clear & forcible; which can not easily be shaken, much less overthrown by words & gloss devised by giddy brains. Thus Luther: after he had by sundry writings and persuasions, where he bore any sway, taken away the sacrifice: showing him selves as forward to have abolished in like manner the sacrament (which except it have the true presence of Christ, is no sacrament of his institution, & consequently no sacrament a●al) save that the words, whereby Christ ordained the same, stood against him so strong and pregnant, that he could devise no shift to avoid them.  
Which conclusion and confession of Luther, albeit to mer of reason & conscience it should more have confirmed & established the truth of Christ's real presence in the sacrament, seeing Christ's words were so strong and mighty, that they compelled & enforced as it were against his will, this mortal enemy of Christ's church to grant that, which otherwise he most gladly would have denied: yet in that lose and dissolute time, when every man by Luther's example took liberty to devise upon the scripture as Luther had done; these very words of Luther gave great occasion to his fellows and compartners to invent some farther & sowler shifts, & to put that in practice, which Luther would full fayne, but having as then some remorse of conscience & regard to Christ's words, durst not.  
¶ For which cause, Carolostadius a companion then of Luther, & Archdeacon of Wittenberg (of which city 
Carclostad. father of the Caluinists.  Luther calleth himself preacher & Evangelist) following Luther's example of framing the sense of scripture after his own private spirit: and considering better Luther's ground & rule of interpretation (which was so to interpret, as he might most endamage the Papacy & church Catholic) went a little farther, and devised a way, how to defeat those words uttered by our Saviour, which so hampered & entangled Luther, that he could no way rid himself from the power & manifest clearness of them. 
Carolostad. interpretation of Christ's words  His way was, not to expound them of the sacrament which Christ delivered to his Apostles but of his visible person sitting at the table, as though Christ had said, Eat and drink, for I am he, that must die for you all, & this my body is it, which must suffer on the cross for your redemption. And this iuterpretation Carolostadius justified by divers reasons, which Zuinglius rehearseth, whereof these be the 
Zuingl. Tom. 2. ad Matth. Rutling. de ca ●a. fol. 155.  principal. First, for that the Prophets foretold that Christ's body was that, which was to be crucified; so that look how many testimonies and places may be gathered out of all scripture old and new to prove Christ's passion, so many could Carolostadius heap to approve this his exposition. A second was, that Christ here used a sudden Apostrophe, 
Ibid. in responsione ad Billicanum et Regium so. 261  and turning away of the word (This) from the bread to his body, as he did likewise in the words, Thou art Peter (a rock) & upon this rock I willed build my church. Where the first rock (after the Protestants judgement) is spoken of Peter, the second is suddenly turned away from Peter to 
One lie built upon an other. The rock in both places hath one relation to Peter.  Christ's person. His third reason more probable than all the other was, for that whereas Christ took bread in to his hands, and before had spoken of the bread in the masculine gendre, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, suddenly he changeth it in to the neuter gendre, hoc, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which reason as it somewhat maketh for Carolostadius bad conceit, so it quit overthroweth the common 
Hoc, this, in Christ's words hath not relation to the bread.  and general exposition of all other Sacramentaries: who altogether take this for their sure ground, that Christ said, This (bread) is my body. Which as it is most false, so Carolostadius their great father and patriarch refelleth it by Christ's manifest words, which possibly can not admit such construction, as Carolostadius truly teacheth them; whereof more shall be spoken hereafter. For the present, 
Cap. 4. num. ●.  it may suffice us, that we know Carolostadius sentence and perversion of Christ's words, which consisted in this, that he changed and altered the first syllable, hoc, This, in to Hic, here. Hoc est corpus meum. Here is my body: or 
THIS. HERE.  as Sleidan the Protestant Historiographer reporteth the matter, his interpretation was, Hic sedet corpus meum. Here 
Sleidan. Comment lib. 5. sol. 7●. Muscul. in locis communib. cap. de cana Domini. pag. ●●4.  sitteth my body. Certain brethren (saith Musculus, meaning Carolosiadius with his sectaries) refer the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This, not to the bread, but to the very body of Christ, as though turning his finger to himself, Christ had said, This body which here you see before you, shall be given for you.  
Before I proceed farther to show, how this Berengarian infidelity multiplied, I think it convenient, for that this man is the very root & founder of it in this our 
A description of Carolostad.  age, to describe briefly out of authentical and assured witnesses, such as the Protestants can no way refuse, what manner of man this Carolostadius was: that as before I 
Cap. 1. num. 8. 9 10.  showed all the patrons of this heresy from Berengarius, to have been most wicked men & detestable heretics: so we may note how this man perfectly resembleth those his forefathers, & was lead by the same spirit, by which they were. Philip Melancthon, who lived in Wittenberg 
Melancthon in epistol. ad Freder. Mic●niam.  with him, in his epistles writeth of him thus: Carolostadius primum excitavit hunc tumultum etc. Carolostadiut first of all in our memory made this stir about the sacrament: a rude savage man, without wit, without learning, without common sense, who for aught we could perceive, never so much as understood any office of civil humanity so far of is it that ever any token or sign of the spirit of god appeared in him. Thus 
Luther Tom. 3. jenens. sol 65. Kemnit. de cana Domin. pa. 214.  Melancthon. Luthet in the second part of his book contra caelestes prophetas, against the heavenly prophets, & Martinus Kemnitius in his book de caens Domini, with divets others, testify of him, that he was instructed by the devil, and that himself was want to boast among his friends & scholars, that there came to him a strange man, who taught him how to interpret the words of the supper, This is my body, & especially that first syllable, This. This 
Vel diabolus fuit, vel diaboli matter.  master, Carolostadius supposed to be a prophet sent from heaven: but saith Luther, it was certainly the devil, or the devils dame. Which devil afterwards, fully & perfectly (as they write) possessed Carolostadius. So that Alberus a great 
Alber. contra Carolostadiano● Z. 4. pa. 1. Y. 2. pa. 1. Luther. in colloq. m●nsalib. so. 367. 373  doctor among the Protestants, in his book against the Carolostadians writeth expressly, that the devil dwelled in him corporally: yea that he was possessed with many legions of devils. In like sort Luther verily believed that the devil spoke out of him. For which cause he calleth him a devil incarnate, diabolum incorporatum, and usually, writing against him, so frameth his words and writing, as though he dealt with a devil, in the form of a man: That I call him Devil (saith 
Ego ad illum non respicio, sed ad cum▪ a quo obseus est qui per ipsum etiam loquitur  Luther) let no man marvel thereat. For I make no rekning of Carolostadius, I regard not him, but that other (devil) of whom he is possessed, who also speaketh by him or through him. To be short, three days before his death, the same devil came to him in form of a man, cited him to appear, & in fine took him away out of the world, as witnesseth the sorenamed Lrasmus Alberus, and other Protestant 
Alber. ubi supra, s. 1. pa. 1. joan Soul. lib. 50. causatum cap. 50.  writers. This was that Carolostadius, who among many other singularities wherewith he adorned the Protestant-gospel, especially broke the ise before them, and was then first Apostle and guide in two chief points: in incestuous marriage, and denying Christ's presence in the sacrament. For he being a vowed priest, first of all, even before Luther, joined himself in pretended wedlock to a sister, and withal with help of his familiar, devised that interpretation of Christ's words, which before is noted. After whom came divers others, who though differing from him in particular circumstance and manner of expounding that short text, yet all built upon his foundation, and thereof raised one & the self same conclusion, that the sacrament was only a sign, & Christ's true body & blood removed as far from it, as the highest heaven is from the lowest earth, as Beza spoke in the assembly of Poissye, & is commonly found in all the sacramentary writers.  
¶ The first that followed Carolostadius, was Hulderike Zuinglius, made from a parish-priest, a Minister, and an Apostata, who not condemning the exposition of Carolostadius, liked yet better of his own conceit (as all heretics do) which was, to apply Christ's words to the 
Zuinglius exgesition of Christ's words  sacrament, but to expound the second particle (Est, is) by the word significat, doth signify: so that the meaning of Christ's words according to him is, This is my body, that is to say this being mere bread doth signify my body. And this, Zuinglius supposed to be the true sense and meaning 
Zuingl. Tom. 2. comment. de vera & fal●a religione. cap. de Eucharistia fol. 209. 210  of the holy ghost, & usually arresteth himself upon that significative exposition of the second word, is, as Carolostadius preferred the turning away of the first word This: and therefore in divers works & treatises heapeth up together a number of places, where the word, est, must needs stand for significat: and finally this interpretation 
Zuingl. Tom. 2. in epist. ad Matth. Rutling. fol. 158. See after cap. 20. num. 1. 4.  he accounteth so sure and sound, as that he boldly pronounceth, it can never be refelled by any scripture. Howbeit these two Commentaries thus made upon Christ's words, that of Carolostadius, and this of Zuinglius, Luther who wrote many books against them both) comparing 
Luther. Tom. 7. defensio verborum caenae etc. fol. 386. Hoc enim nihil prorsus simile veri habet.  together: If (quoth he) I should give sentence in the question between Carolostadius and Zuinglius, I would boldly pronounce, that Carolostadius exposition were the more probable for their heresy then this other of Zuinglius. For in this, there is no colour of truth.  
Next followed Oecolampadius, first a friar, after an Apostata like those other, who invented a third shift; which was to leave the first word This, and the second 
Oecolampad. exposition of Christ's words  word is, in their proper and usual signification, but to alter the word body, in to a figure, and so to yield the sense as though Christ should say, This is a figure of my body. And yet (which still is to be marked) thus did Oecolampadius, not disproving that of Carolostadius, no more than did Zuinglius, but preferring his own: marry with free liberty & licence to his gospelling reader to take which he listed, because both sufficed utterly to destroy Christ's real presence. Whereof thus writeth Balthasar Pacimontanus head of the Anabaptists, in his letters to Oecolampadius. 
Zuingl. & Oecolampad. epistol. lib. 2. fol 64.  I am very glad to understand, that you dislike not Carolostadius books of the sacrament. This your judgement would I full fain have wrong out before. For I knew right well, or at least I supposed, that your opinion and ours disagreed nothing at al. But you always answered me in obscurity: and surely it was wisdom so to do, and the time required it. But now the time is to preach on the house top, that which before was whispered in corners. So that albeit Zuinglius and Oecolampadius made choice & better esteemed (as hath been said) each his own imagination, yet they approved full well that of their first founder Carolostadius, for that these three opinions were in substance all one, and all tended to one scope and mark.  
¶ This licence of turning and tossing the sacred words of our Saviour being once given, & forthwith by like right taken and practised of every sectary that had any colour of learning and wit; many more ensued 
Other sacramentary expositions of Christ's words  about the same time, one upon an other, who all building upon the foundation of Carolostadius, and tending to one end, that is to remove the presence of Christ from the holy mystery, yet by divers sundry ways wrought the same; e●h after his own peculiar fancy, perverting & wresting the words of the Institution. whose several 
Luth. Tom. 7 Wittem defensie v. bohuntine etc. ●ol. 387.  corruptions & manglings Luther in one place reciteth & refuteth to the number of six, one whereof (to use Luther's words set as it were on the rack, & clean inverted & turned upside down the whole text, transposing the first word (This) from his first place to the last, thus expounding the sentence, Take and eat my body, That which shall be delivered for you, is this. An exposition much like to that which Musculus 
Muscul. in locu communi●. cap. de ●a●a Dom●●. num. 2. pa. 324.  mentioneth given by certain his brethren in these words, Corpus meum quod pro vobis dabitur, in ordine rerum spiritualium est hoc, etc. my body which shall be given for you, in order of spiritual things, is this, to wit, a mystery of spiritual food, this bread of life. After this and certain other 
Luther ubi supra.  of like quality rehearsed by Luther, he addeth, that besides those six, ut septenarius numerus compleatur, sunt qui dicunt non esse articulos fidei etc. to fill up the number of seven, other there are which say, this is no article of faith, and therefore men should not strive for it, but every man be left to his own opinion, to judge what he listeth. These men tread under their feet and destroy al. And yet (saith he) the holy ghost is in every one of these: and none will be reproved of his error in these so divers & contrary expositions, whereas the text can bear but one direct & true sense. So grossly the devil mocketh us. Howbeit all those diversities and contrarieties objected by Luther, Zuinglius taketh for no absurdities, but with great facility (as he thinketh) econcileth and justifieth all as very good & evangelical, specially that of 
Simlerus in ●ita ` Bullingers', fol. 18.  Carolostadius, whom the Sacramentaries acknowledge for one of their first & principal Doctors. Zuinglius words are: Carolostadius that good and godly man doth expound 
Zuingl. Tom. 2. ad Matth. Rutling. de cana. sol. 155  the words of the supper, as though Christ had directed them not to the bread, but to himself, Take, eat, for I must yield up this my body for you. And answering some, who objected this diversity of opinions, which were among his fellows & comparteners, he writeth thus: Apud nos de 
Ibid. in r●sponsio. ad Bill. ●● Regium ●●l. 261.  Eucharistia nihil vere est dissidij etc. Amongst us concerning the Eucharist truly there is no discord. One thinketh there is an Apostrophe & turning away of the word Hoc, This. An other maketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it, that is, thinketh that to be put in the first place, which should be in the last. Again, an other supposeth and avoucheth, that a trope and figure is in the word est, is: an other will place the figure in the words body and blood. All which have one meaning, and their diversity ought not to offend any man. As when captains intend to overthrow some adversary fortress, they can not be said to disagree, albeit one be of mind to batter it with guns, an other would undermine it, a third would get it by scaling: for they all agree in one, that is, to overthrow the fortress. By 
Who is a right Z●inglian or sacramentary.  which conclusion, we may learn one good and sure rule to understand the true mind and meaning of the Sacramentaries, as they now are commonly called, or Caluinists, or zwinglians, or Berengarians (for these words 
Name of zwinglians, or Calvinists.  must I needs use, not only to express the difference between them & the Catholics, but also between them & the Protestants of Germany commonly named Lutherans) and who is rightly to be accounted of their side. The rule is, that any sectary if he so write, or preach, or believe in this matter, that he gainsay the Catholic faith & deny the real presence of Christ, he is a true gospeler of the sacramentary side, & hath the right sense of their gospelling faith, which laboureth only or principally to abolish that former Catholic faith of Christ's real presence, & in place thereof to establish a real absence. And so writeth Musculus very expressly: Omnes ut a me, 
Muscul. in lo●● commun. cap. de can● 〈◊〉. pag. 322.  vel inter se in hac causa dissideant etc. Al men (●ith he how soever they disagree from me, or among themselves, in this matter of the sacrament, so they maintain not the Papistical impiety, embrace them as my loving brethren in the lord. The reason is, for that they all, be they Berengarians old or new, or Petrobrusians, or Albigenses, or Anabaptists, or Trinitarians: they intend the overthrow and destruction of the Catholic faith of Christ's presence, and labour to bring in the Zwinglian absence, which is the matter that these men principally desire. And therefore so as they agree in this, all other errors are venial and pardonable, what 
Si errarunt, errarunt in litera, non in spiritu. Responsio, ad Bi●ic. & Regium ubi sup.  so ever they teach, and how so ever they err: and if they may be said at all to err, yet at last they err in the letter, not in the spirit, in a circumstance, not in the substance, as Zuinglius writeth in the place last quoted. And in an other place, when Luther objected to him, that there were among his followers divers sects, he answereth: 
Zuingl. Tom. 2. in Exe●●si ad ●uth●rum fol. 362.  It is stark false. There are no sects, no divisions amongst us. We all, both I, and Oecolampadius, and Carolostadius, and the rest agree in this, that there is in the sacrament only a figure and symbol. Marry we shift the words of Christ divers ways, as we can. Asserimus symbola tantum esse, sed verba diuersimode expedimus. Whereof himself yieldeth a number of examples worth the noting, of which many are gathered together out of divers his books, by loachimus Westphalus a great gospeler but of an other stamp. Out of the heap I will here recite 4. or 5. Thus are his 
Westphal. Apologia confessio. de cana domini pa. 62. 63. 64.  words: Zuinglius in his second treatise of the supper of the Lord, saith that in these words, This is my body, the word (body) must be taken for the passion & death, which Christ sustained in his body. The like he hath in his answer to a friend 
1  touching the words of Christ. The bread which I will give, is 
joan. 6.  my flesh: Here saith Zuinglius, by the word (flesh) is meant death, as likewise when he saith This is my body, which is delivered 
Strange expositions of the word (body)  for vow, by the word (body) he understandeth his death & passion. How beit in an other treatise of the supper, he saith, the bread and flesh-which Christ here mentioneth, is nothing else but faith. And yet in an other book he is of an other judgement, 
2  that the word (flesh) is to be taken for the deity. For 
3  (saith Zuinglius) Christ using the word flesh, understandeth the divine nature, which took flesh, so by a certain figure speaking of his mortal nature, whereas he meaneth his nature immortal: he useth the word (flesh) but meaneth the spirit, that is his divinity, which giveth life to the flesh. In his epistle to Luther▪ he taketh it for the memory of Christ. It is called the body 
4  saith he, not for that this solemn meeting, or the bread which then is broken is in deed Christ's body, but for that the memory of his body & death is then recorded. In his second 
5 Non est al●●● quam divine qu●dam & v●r● modest a panegiris.  answer to Luther's Confession, he taketh it for a thanksgiving in these words: The Sacrament is nothing else, but a certain divine and very mannerly & holy assembly of the people and congregation of god, when they meet together to the body of Christ, that is, to the Eucharist, or thanksgiving for Christ's death, which is therefore called Christ's body, for that his death & passion is then called to memory, and thanks are yielded for so great a benefit. Thus Westphalus: and much more to this purpose may the learned reader see in the same place. Yet one other interpretation Zuinglius giveth of this word (body) which Westphalus mentioneth not, uz. that the body of Christ in the Eucharist signifieth the 
6  church. His words are: When as Paul 1. Cor. 10. saith, 
Zuingl. Tom. 2. ad Matth. Rutling. fol. 157.  that the bread which we receive, is the communication of Christ's body: here it standeth for the communication of the church: for that by this means every man approveth himself to the church and ingraffeth himself therein as it were by giving an oath. The same exposition he avoucheth in his Commentary 
Ibid  de vera & falsa religione, cap. de Eucharistia. Thus Zuinglius. Westphalus in the place before noted, allegeth one more exposition, taken not from Zuinglius, but joan. a Lasco▪ whom our late king Edward the sixth created 
7  superintendant of the congregation of strangers in London. Which exposition is so much the more to be regarded, because Caluin himself highly esteemeth it. whereof 
Westphalus▪ v●● 〈◊〉 〈◊〉 35. 36.  thus writeth Westphalus. Albeit Caluin in his commentary upon the first epistle to the Corinthians putteth it out of doubt, that THIS, HOC in Christ's supper pointeth the bread, yet that notwithstanding, here he defendeth the contrary opiof joanne; a Lasco, who in his book of the sacraments of the church assureth, that it pointeth not the bread, but the whole form and ceremony, the very external action of the supper. This gloze of his reverend brother, that HOC doth not demonstrate bread, but the external action of the supper, Caluin 
Caeleste ●racul●m.  honoureth as an Oracle from heaven. Where by the way Westphalus giveth us a good example, how much we may esteem the conference of places of scripture and interpretation there after, made by the zwinglians and Sacramentaries. For (saith he) let this stand for good, 
Protestant conference of scripture how sure ●●●●.  that the first particle HOC, this, according to Calui●▪ & joannes a Lasco signifieth the external action. Next, we must by like reason confess, that Est, doth stand for Significat, which Zuinglius proveth by a number of texts of scripture, as before hath been showed, and is after likewise proved by M. B. Thirdly, we may not deny to 
Chap. 2●.  Occolampadius like grace, who saith that scripture & all Antiquity expounded the word Body, corpus, by a figure or sign of the body. Let us now in fine conjoin all together, and thence will arise this prodigious proposition; Haec form● 
Westphal. ubi supra▪ pa. 37.  seu actio c●nae significat figuram corporis Christi. This form, ceremony, or action of the supper signifieth a figure of Christ's body.. And if Christ's body stand for the Church, as the same Zuinglius sometimes affirmeth, or his Passion, or 
Conclusion of the Zwinglian doctrine touching the Sacrament.  his Deity, than the sense is. This action signifieth a figure & sign of the church, of Christ's passion or, Deity, & so forth. All which draweth to this point; first, that from the sacrament, Christ's body is quit removed, and no manner of Christ's presence lest there at all, more than in any other common action, place, or assembly of Christians. Next, that concerning any work, effect, virtue or operation wrought in the elements of bread and wine by force of Christ's words, there is nothing done at al. Only in the mind and understanding of the còmunicants, if they be well instructed, somewhat there may be perhaps. For they coming to receive, some perchance remember Christ, other give thanks for his death, other think upon his Deity, other upon the church his mystical body, and so ●orth, each hath some imagination one or other, according as the preacher either then at that instant warneth them, or as every man by some fore-conceived opinion directeth himself, and so the bread becometh to them a symbol, a memory, a sign, a thanksgiving etc. according as every man is affected.  
¶ For this the discrete reader, who coveteth to know truly the opinion of our adversaries (whereof in a manner all dependeth) must diligently note & remember, that as the ancient Primitive church & bishops thereof, which in most plain and sincere manner confess the real presence of Christ's body and blood in the Sacament; attribute that grace & operation to the force of Christ's 
The Zwinglian opinion of Christ's words  word: so the zwinglians or Sacramentaries, who deny that presence,▪ ache the contrary course & flatly resolve, the words of Christ to work nothing, but to be as idle and unprofitable, as if they were never uttered; & that for any thing added to the supper by them, as good it were to read no chapter at all, or any chapter of the bible; that (if ye please) of Christ's genealogy in the first of S. Matthew, as the 26. & words of Christ's Institution. Concerning the fathers and ancient church, their faith is sufficiently known by their manifold & most plain confessions. For instruction of the simple, I will recite the sayings of a few.  
justinus the martyr in his second Apology for the Christians made to the Roman Emperor Antoninus, writeth thus: As by the word of god our Saviour Christ jesus 
justinus in Apologi●●.  was incarnate, and for our salvation took flesh and blood: even so by the word of God with prayer we are taught, that of usu il bread & wine is made the flesh & blood of the same incarnate Christ jesus. S. Ambrose in a long chapter by many examples proveth this force and power of Christ's word to convert the elements of bread and wine in to his body and blood. His words are: Thou wilt say perhaps, 
Ambros. ●●●●● qui 〈◊〉 〈◊〉 tu●. cap 9  how is this the body of Christ, whereas my eyes teach me the contrary? He answereth: How many examples do we bring to prove, that not to be in the Sacrament which nature hath framed, but that which benediction hath consecrated? And after a number of examples taken out of the old 
The force of Christ's word in making the Sacrament.  Testament, wherein the nature of things hath been altered, of Aaron's rod turned in to a serpent, of the rivers of Egypt turned in to blood, of the red sea divided, and standing steadfast like a wall▪ of the river jordan turned back to his fountain: of these he infers If then the blessing or prayer made by man were able to change nature, what shall we say of the Divine consecration, where the very words (not of man but) of Christ our lord and Saviour do work? For the Sacrament, which thou receivest, is made by the word of Christ. And if Elias speech were of such force, that it caused fire to come from heaven▪ shall not Christ's speech be of suficient force to alter the nature of these elements, bread and wine? Thou hast read in the works of all the world, He 
Genes. ●. Psal. ●●. 9  spoke the word, and they were made: he commanded and they were created. Then the word of Christ which was able to make somewhat of nothing, can it not change that which already 
Ambros. lib. 4 de sacramenta cap. 4. & 5.  is and hath an essence, in to that which it is not? etc. And this self same reason taken from the creation, he useth in an other place. In consecrating the Sacrament, the priest (saith he) useth not his own words, but he useth the words of Christ. Therefore the word of Christ maketh this Sacrament. What word? Even the self same word by which all things were made. Our lord commanded, and the heaven was made. He commanded, & the earth was made. He commanded, & the 
Qua●● opera●●●ius sit s●●-●●● Christi.  seas were made. Thou seest then, how puissant is the word of Christ. And in this sort he continueth a very long & pithy disputation grounded upon manifold scriptures, to prove the infinite power of Christ's word in consecration of the blessed Sacrament; whereof this is his conclusion. Now therefore to answer thee, it was not the body 
Ibi. cap. 5.  but bread before consecration. But after, when Christ's words are joined thereunto▪ then is it the body of Christ. Likewise before, the chalice had in it wine and water; but when Christ's words have wrought thereon, there is made present the blood which redeemed the people. Thou seest then how many ways the speech of Christ is able to change all things. An ignorant 
Cyril. lib. 1●. in joan. cap. ●●.  pu●as nobis esse virtu●em mysticae benedictionis? saith S. Cy●illus Archbishop of Alexandria. Thinkest thou we know not the virtue or force of the mystical benediction to work the real presence of Christ with us? Where he useth many of the examples brought by S. Ambrose, namely 
Vide ibid. lib. 4. cap. ●●.  that of Moses rod, of the rivers of Egypt made blood, of passing the red sea, to prove that we should make no doubt touching the verity of this mystery, nor jewishly ask, how Christ can make his body present in so 
The force ● Christ's word in making the sacrament.  many places at once. To like effect and purpose notable are the words of Eusebius Emissenus, or (as some suppose) of Faustus bishop of Rhegium (touching my purpose it is not material whether, for that each of them lived about 1200. years since, and so are good witnesses of the faith of that ancient church) which are 
Euseb. Emissenus Sermo. d● corpore D●●●ns.  these: When the creatures (bread and wine) are set on the holy altars to be blessed, before they are consecrated with invocation of the high god there is the substance of bread and wine: but after the words of Christ, it is the body and blood of Christ. And what marvel is it, if be that with a word could create, can now alter the things which he hath created? Nay it seemeth a lesser miracle if that which he is confessed to have made of nothing▪ the same now being made he change in to a better substance. And what may be hard for him to do, to whom it was easy by the commandment of his will, to make all things both visible and invisible? These few in steed of a number may serve to declare what saith the ancient church and fathers had of the strength and efficacy of Christ's words in the blessed Sacrament.  
Now let us view on the other side the opinion of Zuinglius & the Sacramentaries. This Zuinglius himself maketh to be the very state of the question between 
Zuing. Tom. ●. Respons. ad Con●●●●o●. ●●● ther sol. 431.  him & Luther: Controversia qu●e nobis cum Luthero est in hoc versatur etc. The controversy between us & Luther resteth in this point, that we on our side can never grant, that Christ's words in the supper should be pronounced to this end▪ 
Vt ●o●um vertu●e quicquā●●fi●●atur.  as though any thing were wrought by virtue of them. And albeit he can be content to permit them to be read as other parts of the scripture, historically for knowledge of the stone, as perhaps in the old Testament, when the Paschal lamb was eaten, in the time thereof the jews might read the 12. chapter of Exodus (and yet that also he greatly liketh not, and holdeth it not so convenient, but admitteth it no wares necessary) yet 
The Zwinglians take all source from Christ's 〈◊〉. Zuinglius ibid. lib. ●● baptistract. 1. ●ol. 64.  how so ever that be, very courageously he assureth his reader, that Luther can never yield any sound reason or authority, that commandeth the words of the institution to be read in ministering the supper. The like he writeth of the sacrament of baptism; Non damno usitatam baptizandi formulam in nomine patris etc. I condemn not the usual form of baptizing in the name of the father, of the son, and of the holy ghost: yet in the mean season I neither may nor will omit to speak the truth, which is this, that Christ appointed not in these words a form of baptism, which we should use, at the Divines hitherto have falsely taught. And the meaning of 
A ●ew form of baptism.  these words is not, as if Christ would have said, When you baptize any, pronounce these 3 names over them but rather he warneth, that such as were strangers from god and true religion, them should the Apostles bring to the true god, dedicating & binding them to his service by some external sign. And Caluin calls it magical enchantment, to think that the 
Cal. Institut. lib. 4. cap. 14. num. 4. ●●●●. ●●●p●●s cap. ●. v. 2●. Bullinge. decad. ●. ●erm●. 6.  words of Christ work any thing in the sacrament, for that sola explication ad populum, facit ut mortuum elementum incipiat esse sacramentum. Only the declaration of the m●sterie to the people, causeth the dead element to become a sacrament. The like writeth Bullinger Zuinglius his successor in the chair of Zurick: The Papists superstitiously attribute force of sanctification to the words uttered in administration of the sacrament. For not the words, but the faith of the baptised▪ causeth that baptism is of force and virtue. And in the gospel when Christ instituted the supper, he commanded n●t to rehearse or pronounce any thing, by virtue whereof the elements might be changed or the things signified brought down from heaven, and joined, to the symbols. 
N●● 〈◊〉 in Christ's 〈◊〉  And therefore there is no virtue at all in rehearsing the words of the Lord in the supper. As the figure or form of letters is of no value: so there is no force in pronouncing the words, or in the sound of them. For Pliny saith, words as also 
Pliny a goodly Doctor.  charms or inchauntements, are of no power or efficacy. In which words the Christian reader may first of all note, 
Protestant Doctors Pliny Hom. ●●.  what Doctors these men follow in matters of faith, when Pliny an heathen and faithless man, is brought in as a great author to determine of the virtue of our saviours words in the sacrament. With like grace as Theodore 
Bez● annotat. in Luc. ca 22. v. 20.  Beza expoundeth the same words symbolically, by the grave authority forsooth of Homer the poet, & (as he is commonly called) father of lies. Next, it may be observed, whether Brentius the Lutheran had not lust 
Bullinger. in 〈◊〉. ●irmo. part. 2. 3. cap. 1●.  occasion to write of Bullinger & his companions as by witness of Bullinger himself he doth: to wit, These zwinglians (saith he) are wont to measure and limit as they please, the omnipotency of god. To which end they use the very self same arguments, quibus Plinius ille Atheus Epicureus omnipotentiam Dei oppugnavit: by which Pliny that godless Epicure fought against the omnipotency of God. Then, by conference of the sayings of Zuinglius, Caluin, and Bullinger, with those former of justinus the martyr, S. Ambrose, S. Cyril, and Eusebius Emissenus, as we may farther perceive an infinite difference between that antiquity & this novelty, that faith & this infidelity, that sacrifice and sacrament of Christ, and this sacrilegious bread and wine, or perhaps some worse matter invented by Carolostadius & his Spirit; so if we proceed on a little farther to the practice and administration of this new devised Communion, we shall yet somewhat more thoroughly see in to the essence thereof, and have better help to judge between the one & the other. For before I come to Caluins' opinion, upon which I must lest most of all, although in substance it be all one with these precedent, I think it good for the better understanding of the reader to let him see, how the Protestants use to administer this their supper without superstition, and most nighly to this order prescribed by Carolostadius, Zuinglius, Bullinger, and the Tigurine gospelers after Zuinglius fashion.  
¶ A German Protestant of this time, in his book which he hath made containing 50. reasons, why one 
joan. S●●ut lib. 50. 〈◊〉▪ ●rum, cap. 13.  of his sect (a Lutheran) may not in any wise become a Caluinist; among other things writeth, that the Caluinists or sacramentaries do so ha●e the words of Christ's Institution, that they can not abide either to see or to hear them, & therefore administer their supper without them. joachimus 
Calu. 2. desens. d● S●●●m●nt. pag▪ 35. 〈◊〉 minffordd undevout Christ's words  Westphalus objecteth to Caluin▪ that the Ministers of his s●●te in East F●●●●land minister the Eucharist with these only words. Eat this bread▪ believe and remember, that the body of Christ offered on the cross is the true sacrifice for your sins. Which manner of administratio Caluin in his answer justifieth, & is (as all men may perceive) very conformable to the assertio●s of Zuinglius, of Bullinger, of Oecolampadius, & those other before rehearsed. The Anabaptists in this respect are perfit sacramentaries: and Caluin in his book against them, where he severally reciteth their errors and refuteth them, confesseth 
In Germany.  that in the receiving and administration of the supper they say nothing which we grant not unto them, yea 
Calu. Instructio. contra A●abaptist. arti. 3. pa. 54.  which we ourselves teach not daily: Nihil dicunt (saith he) quod ipsis non concedamus, imo quod non quotidie doceamus. So that in seeing the communion of the Anabaptists, we see the communion of Caluinists: and the form and fashion of the one, is a true and exact pattern of the other. Now that the Anabaptists usually leave out the words of Christ's institution, it is no less notorious to any man that knoweth their ●aith, gospel, and Communions: whereof their practice in Munster the chief city of Westphalia where they began their kingdom the year 1534 may se●●e for a sufficient proof. One day 
Sleidan. lib. 10. ●ol 152.  (as Sleidan rehea●seth the story) the king commanded the brethren to meet in a certain place. Being come thither some thousands in number, they found their supper provided, beef, mutton tossed. sod. with such variety, as the country and time velded. This supper being now almost exded, the king himself reacheth bread to each one, using withal these words. Take, eat, & show forth the death of the Lord. His Queen immediately following, delivereth in like sort the cup, saying; drink. & show forth the death of the Lord. M. Fox our English Martyr-maker writing the story of 
Fox Acts & monumet. pa. 666.  Anne Askew, john Lassels, & others in the end of king Henry the 8. his reign, setteth down a long epistle written by the said Lassels, in which is contained their faith of the sacrament, which faith also M. Fox seemeth 
In England  well to approve, for that he saith, This martyr confuteth the error of the Papists, which are not content with the spiritual receiving: & also he doth c●t o● t●e sinister interpretation, which many make upon the words of the institution. Thus are the words of this martyr. S. Paul 1. Cor. 11. saith, That 
Ibi pag. 667.  which I delivered unto you, I received of the Lord. For the lord jesus the same night in which he was betrayed, took bread thanked, & broke it, and said; take ye, e●e ye, this is my body which is broken for you. Here me seemeth S. Paul durst not take upon him his Lord & master's authority; he durst not take upon him to say, This is my body. It was the Lord JESUS, that made the supper, which also did finish it, and made an end of the only act of our salvation, both here in this world, & also with his father in heaven. Now if any man be able to finish the act of our Saviour in breaking of his body and shedding of his blood here, & also to finish it with his father in heaven, then let him say it. But I think if men will look upon S. Paul's words well, they shall be forced to say as S. Paul saith, The Lord JESUS said it, & once for all, which only was the fulfiller of it. For these words▪ HOC 
Note t●i●.  EST CORPVS MEUM. This is my body, were spoken of his natural presence, which no man is able to deny. Thus these martyrs. By which discourse it appeareth that they acknowledge, first, the words of Christ's supper to be spoken of Christ's natural presence and body, which they say is so plain, that no man is able to deny it. Next, that this so appertaineth to Christ alone, that he only, and no man ever after him could minister this supper. ●or so it followeth: The act was finished on the cross, as the story doth plainly manifest it to them that have eyes. Now this bloody sacrifice is made an end of, the supper is finished. This seemeth to agree in part with Carolostadius, in that it denieth the words spoken by Christ at his last supper, to pertain to our Eucharist. But it agreeth much more with the sansie of Petrus de Bruis author of the sect of the Albigenses. For he taught directly, that only once, to wit in the last supper which Christ made with his Apostles, was his body truly given under the form of 
P●●●●● Clunia ●●nsis in Tractatu de sa●●●fi●●o M●●●a.  bread, but afterward never, as witnesseth Petrus Cluniacensis, who then lived, and re●uted this error of his. Whereas then these gospelers will have the words of Christ's institution quit removed from the administration of the supper, some perhaps would gladly know in what sort they would have it ministered. Forsooth as before the Caluinsts of F●is●la●d, and Anabaptists in Westphalia used. Which M. Fox declareth thus. Here 
●●x ubi supra  now followeth the administration of the supper of the Lord, which I will take at Christ's hands after the resurrection, although 
Communion with- out Christ's words  other men will not be ashamed to bring their wicked Counsels or foolish inventions for them. And it came to pass, as Christ sat at meat with them, he took bread, blessed it, and broke it, & gave it unto them, & their eyes were opened, and they knew him, and he vanished out of their sight, and the Apostles did know him in breaking of bread. Here we learn what is the supper, not after the wicked Counsels & foolish inventions of men (for so I think it would be, although by error the p●●nter set it otherwise) but after the Lords own order, as these men forsooth have taken it even at Christ's own hands; and that is, that 3. or 4. of the brethren go together, take bread, bless it, 
Objections against this communion.  and give it one to an other, without using any farther ceremony, or words of Christ, or consecration. But here arise 3. or 4. great difficulties. One, whether there 
1  must necessarily be other meat and provision besides the bread of the Eucharist, as was at this supper, whence these men take the pattern of their communion. A second, how it will stand with the sincerity of their 
●  gospel to bless the bread, which blessing they so generally detest, the English and Scottish communion books refuse, & a late English Doctor in a large treatise hath 
Calls. against the Cros●●. art. 4. & per ●o●●●●bium.  condemned, as superstitious, wicked, & magical: which words truly must needs proceed from a very profane and Paganical heart & mouth, considering that Christ our Saviour himself used it, as here these martyrs tell us. 
3  Thirdly, which perhaps is greatest of all, how they can frame their communion by this pattern, where is no mention of drink. And very probable conjecture there is, that Christ used none, for that (as here the story is rehearsed) after Christ had delivered them the bread, their eyes were opened, & Christ forthwith vanished out of their sight. And join for a fourth, that if the breaking of 
4  this bread were but breaking of common bread, as our M. jewel will have it, & an act of hospitality; then followeth 
jewel Reply against Doct. Harding. art. ●. Divis. ●●.  it, that the pattern whereby they frame out their communion, teacheth them a communion of such common bread as is used at every hosterie, at every Inn and alehouse, & therefore they can not with reason blame Catholics, if they make no more esteem of it. But how soever this ●al out, M. Fox with his Martyrs proceedeth oh, & will needs prove, that as Christ in the 
Christ's words & order ●e●●●●rom the supper.  place before noted, so his Apostles had no other communion, nor ministered it in any otherwise. For it followeth: Here also it seemeth to me the Apostles to follow their master Christ, & to take the right use of the Sacrament, & also to teach it to those that were converted to Christ, as mention is made in the Acts of the Apostles, where it is said: They continued in the Apostles doctrine & fellowship, in breaking of bread and prayer, & they did break bread in every house etc. By all which, he laboureth to persuade, that the Institution of Christ, as it is described by the Evangelists, Matth. 26. Marc. 14. Luc. 22. should quit be removed from the administration of the supper, and only bread broken by the minister. Which if he do, and withal tell & pronounce to the communicants the Lords death, he maketh unto them a perfect and absolute supper, according as these men have received it at the Lords own hands.  
And the very same ministration of the supper, I find 
The Scottish 〈◊〉.  practised by the Scottish martyrs▪ as writeth their friend and pat●●●● Buc●a●an. About the year 1545. one George 
Buc●a●●●. Histo●. S●●t●●. lib. ●●. 〈◊〉▪ ●●●.  Se●●●carde was a● S. Andrew's to be burnt. When the day of execution came, the keeper of the castle and his servants ready to go to breakfast, asked George whether it would please him to take part with them. He answered he would with a very good wil But first (quoth he) I request you to sit down here at the table with me, and give me leave to make you a short collation, & that I may pray upon the bread, which as brethren in Christ 〈◊〉 to eat, & so bid you farewell. In the mean season the table was covered, & bread being set on George began to entreat shortly & plainly of Christ's supper, his pains and death, about half an hour. Then he exhorted them especially to mutual love, & that they would become perfit members of Christ, who continually prayeth to his father for us that our sacrifice may with him be available to life everlasting. When he had thus spoken and 
Scottish communion 〈◊〉 ●●● Christ's words.  yielded thanks to god▪ he broke a l●fe of bread, & reached to every one a piece of it, and likewise wine after himself had drunk a little, & prayed them all that now with him in this Sacrament they would remember the death of Christ. Afterward saying grace, he retired himself in to his chamber. By these examples we learn, how the communion is rightly ministered: namely without all words of Christ's Institution: only that bread be divided among the brethren and sistern, & they willed to love one an other, 
The ●●●zz●● communion.  and remember the Lords death.  
Which seemeth generally to be the form of the 
Zuingl. Tom. ●. Expositio. ●●d●● Christiana fol. 563. 564. Bullin. in epi●●stol▪ ad Hebr●●●, cap. ●●. Pa●●●●●●●uit●●rtur in ●●●●●●is.  communion among the zwinglians in Suizzerland. For as Zuinglius himself, and Bullinger his successor rehearse the manner of it: The people ●it all a long in order upon forms, and give ●are to one who readeth to them the 13. chapter of S. john's gospel. In the mean season is bread carried about in ba●ke●s or pavias, and wine in glasses. One man giveth bread to an other, & likewise of the wine. Thus endeth this communion, or Sacrament of the supper, as Zuinglius termeth it. And Musculus earnestly disputing against S. Chrysostom, 
Musculus in ●●●● c●●munibus. cap. de cana D●mi●● pa. 336.  for that he attributed great force to the words of Christ, by which there is made in the Sacrament a sanctification & alteration far surpassing the power of man (as S. Chrysostom thought) among other things thus reproveth him: It is not needful that Christ should now again sanctify by a second repetition that which once for all he hath sanctified by the deed & word of his Institution. For that Institution once done hath sanctified the Sacramental signs for the churches use even to the end of the world. And that being once done by him, is of force through all churches to the world's end without any other repetition or iteration thereof. Once for all he said, This is my body This cup is the new testament in my blood. Do this in remembrance of me: and by these words once for all he instituted & sanctified this ceremony, & turned the bread from a natural use to a Sacramental. By which 
Communion without Christ's words  words, especially conferred with those of Bullinger and Zuinglius before rehearsed, & the practice of that church, a man may perceive that all these English, Scottish, Genevian, and Suizzer Protestants agree in removing Christ's words from the supper, and account the supper very sufficiently & gospellike administered, if the brethren divide bread & drink amonng themselves in memory of Christ, without any new mentioning of his institution, which being once done by himself, serveth for all, without any more a do or new repetition 
See the. 5. chapter num. 4.  of the same. And this is the very exact form of the Scottish communion or supper now in practice, as hereafter shall be declared.  
¶ Here before I end this chapter, I think it good to inform the reader of the resolution of the church of Geneva about the matter of this Sacrament; for that of the form we have sufficient knowledge by this which hath been said hitherto. Concerning the matter this is the determination of that church, as we learn by Theodore Beza. Where there is no use of bread & wine, or no 
Beza epist. Theolog. ●. pa. 27.  store thereof, as it chanceth at some certain time; there the Lords supper is orderly ministered, if in steed of bread and wine, that be taken which supplieth the place of bread & wine, either by common use, or at such times. And he observeth rightly 
The supp●● minist●●● 〈◊〉 ●●● In ●●●● wine, &  enough Christ's meaning, who not for novelties sake, taketh in steed of bread & wine, such things as have though not equal, yet like proportion or analogy of food. As in like m●●ner, if water be wanting, & yet the baptizing of some child may not well be differred with edification, I truly would baptize with any other liquor, as well as with water. By warrant 
Baptism wrout water.  whereof, in many places of Christendom, where bread & wine is ha●d to come by, & stockfish with single ale more common & in usual diet, there the Protestant communion is well & orderly ministered, if the minister with 3. or 4. brethren go together into a tavern & eat a little stockfish, & drink a draft of ale, & he bid them to remember the Lords death. For whereas the words of Christ's institution are no waves necessary, but all dependeth on the faith of the brethren which communicate: & here we learn, that bread & wine are not so requisite, but that other meat & drink may supply the want thereof: whereas in this communion which here I note, is both the matter and also the form of a Protestant supper, who can deny but it is a ve●●e complete & perfit communion? And that not only if a man use stockfish, but also by like reason any other meat that nourisheth though not in equal degree as bread doth, yet in some like sort. And then as any flesh, ●apon, p●g, goose, beef or mutton may serve for the one kind, so match-beer, strong or small ale, good water, metheglin, or any such used liquor may serve for the other. So that we now draw somewhat nigh to the perfection & essent all form of that which ou● gospelers call the supper of the Lord, which we see 
The 〈◊〉 communion.  may be had at every breakfast, at every dinner, & supper, & beaver, where there is bread & beer, or cheese & water, o● flesh and wine, or any such ●. things, which nourish our bodies as bread & wine do, though not in so large manner: yet with this sober caution, that the brethren which meet at this communion, remember the death of Christ, & use these other kinds of meat not for love of ●●eltie, but for love of Christian liberty & hatred of Papistry: because forsooth they will show, that they hate the Catholic church, which useth superstitiously (as they suppose) those only 2. elements.  
But now, let us go one step farther, & put the case, that 3. or 4. gossips meet together at a drinking, and after much good how should talk, in sine they remember themselves, & then one willeth the other to remember the death of the Lord, & so drink one to the other, and 
A Protestant communion.  eat some such gossipping meat, as they have brought, some applepie or flawn, or so forth: why is not this as true a Protestant communion, as any yet mentioned? Here is the matter of the communion, that is, some food that nourisheth the body: here is faith which is the form, here is remembrance of Christ and his death: & than what wanteth to make up and perfit the communion? Truly I can not imagine any default touching the substance & essence, but that this is as full & complete a communion, as any at this day ministered in England or Scotland. For that which perhaps some man may object to be here wanting, uz. a minister, is an objection more ●it for a Papist or Catholic, than a Protestant or heretic. Among whom very few there are, who have written, especially books of common places, but they discourse at large, women no less than men to be priests of the new testament, although for manners sake they may not in all 
〈◊〉 may 〈◊〉. & minister the supper.  places use & practise such their priesthood: & I in pa●t agree with them, that every woman is as ●it & lawful a minister, as any who ministereth in the Scottish and English congregations. Certainly Luther hath made long treatises & heapeth tegether a number of allegations out of the holy scriptures, to prove all that are baptised, women no less than men to be priests, & by virtue thereof to have power both to preach & minister sacraments. In the second Tome of his works he particularly rehearseth all ecclesiastical functions, & proveth as well as he can, that the execution of them all, is a like common to all that are baptised. Among much other talk to that purpose thus he writeth: The first office of a 
Luther T●m. ●. lib. de Ministr● ecclesia institu●ndu. sol. 3●2.  priest is to preach the word, & of this depend all the rest. But this is common to al. Next is to baptise: and this also may all do, even women; & when they baptise, they execute a lawful priesthood & an ecclesiastical ministery, which is proper to priests only. The third is to consecrate bread & wine. But this also is commō●o all, no less than priests. And this I avouch by the authority of Christ himself saying do this in remembrance of me. This Christ spoke to all there present & to come afterwards, who so ever should eat that bread, & drink that wine Ergo what so ever was there bestowed, was bestowed on al. Nether can the Papists oppose any thing against this, besides their Father's Counsels & custom This also is witnessed by S. Paul, who 1. Cor. 11. repeating this apply it to all the Corinthians, making them all as himself was that is to say, consecrators etc. 
Omnes faci●n● tales quali● ips● suit, ●. consecratores.  Forthwith after a few words he concludeth: Igitur si quod maius est, collatum est omnibus, etiam mulieribus etc. If then that which is greater be given indifferently to all, men and women, I mean the word and baptism; then that which is less I mean to consecrate the supper, is given also to them. Which argument as a most principal, he urgeth again a few leaves after: When the office of teaching the word is 
Ibi sol. 369. o●●urs●● sol. 372.  granted to any, together therewith all that is used in the church, is granted I mean to baptize, to consecrate, to bind, to lose, to pray, to judge. For the office of preaching the gospel is the chief, & a very Apostolical office, which giveth the foundation to all other offices, which all are built thereon. The 
Ibi lib. rational judicij ecclesia etc. sol. 373.  like hath he in sundry places and books. Only he requireth, that whereas the right & power thus to minister is common to all that are baptised, women no less than men, yet that nether men nor women use this right of theirs, but where there is want of better ministers, & then also, that they do it with modesty. To which purpose & clearing of his assertion he maketh an objection to himself in an other book thus: But the Papists object the saying of the Apostle, Let women hold there peace in the church. 
Ibid. lib. ●●●brogand●●issa privata.  Wherhfore the ministery of the word is not common to them & all Christians. Here unto he answereth. I confess, that it is not permitted to women to speak, as nether to men that be dumb. For I believe that albeit this right is common 
Women's preaching justified.  to all, yet no man can, nor aught to practise it, but only he who is fit than other: & to him other are bound to yield place, that order & comeliness may be kept. And to speak (in public assembly) besides the spirit, there is required a good voice, eloquence, memory, & other natural gifts, which who so wanteth, he must yield his right to an other. So Paul forbiddeth women to speak, not altogether, but in the church, that is to say, where are men able to speak; & that for order & honesties sake. For a man is more fit than a woman, and the spirit doth more inspire men than women: & this is the meaning of Paul's place. Otherwise how should Paul alone withstand the holy ghost, who saith joel 2. your daughters shall prophecy: and Act. 21. Philip had 4. daughters that prophesied. Out of all which & much more to like effect, he draweth this conclusion. Order therefore & honesty requireth, that men speaking, women should hold their peace. But where men speak not, there it is necessary, that women speak. By all which we see, that the word of god forbiddeth not women to prophecy (that is in the new gospel to preach, no not amongst men, much less amongst women) which is the highest office, & consequently nether to minister the communion & baptism, which is a great deal less, if so be that they have better learning & utterance than men have, as oft times it chanceth: or if the minister through negligence and ignorance be not able to preach the word, which perhaps in Scotland & England is very common. And of 
Martyr ●●●. Cor. cap. ●●. ●. 5. Z●●n. Tom. ●. in ●●plan●tio. artic. 17. so. 27. In the Harbour ●nn● 155●. H. ●.  this same opinion with Luther, are Pèter Martyr, and Huldrike Zuinglius. Of the same opinion were the first reformers of our English church, M. Horn bishop (so called) of Winchester, & others, who of this matter write thus: There is so much required in a spiritual minister, that all men be not meet for the office, & therefore with good reason women be debarred from it. Albeit at some time it pleaseth god to use their ministery. Wherhfore me think even in this point we must use a certain moderation, & not absolutely in every wise to debar them herein, as it shall please god to serve Christ. I pray you what more vehemency useth S. Paul in forbidding women to preach, then in forbidding them to uncover their heads? And yet you know in the best reformed churches of all Germany, all the maids be barehedded, which the preachers & learned men make no great account of. As much to say, that it is a thing indifferent for women to preach & minister the Sacraments, & may well be suffered, no less than it is that maids go with their heads uncovered, which S. Paul forbiddeth with like vehemency as he doth their preaching, & yet the best reformed churches of all Germany with the learned men 
All Ecclesiastical power derived from a woman. Anno 1. Elizab. c. 1. & 3  & ministers there, make no great account of it. It were very easy to prove this by a number of other Protestant writers & authorities, especially English, where a woman being supreme head of the church, from whence all ecclesiastical power & authority is derived to bishops and 
Whitegift contra T. C. Tract ●. cap. 3. divis. 33.  ministers, who having in her (as writeth my I. Archbishop of Canterbury) the supreme government in all causes, & over all persons, as she doth exercise the one (appertaining to matters civil & temporal) by the Lord Chancellor, so doth she the other (concerning the church & religion) by the Archbishops; what reasonable man can deny or doubt, but that a woman, in whom is the fullness of all ecclesiastical government, may give unto a woman some inferior piece thereof, no less than she giveth the excercise of many parts unto the Archbishop, who receiveth all his order & power from her. And whereas king Harry imparted the exercise of his like supreme ecclesiastical regiment to my L. Crumwel earl of Essex his subhead in the church of England, and vicegerent for and concerning 
●a● Act● & monuments pa. 52●.  all his jurisdiction ecclesiastical: who can with any probability of reason, yea without incurring manifest treason deny, but that as K. Harry a man gave unto my Lord of Essex; so the Queen a woman may give unto my Lady of Essex or any other, all her jurisdiction ecclesiastical: especially 
Parliament. Elizab. anno ●. cap. ●.  for that it is by supreme authority so precisely defined, that the Queen may assign, name, and authorize whom so ever she shall think meet and convenient, and for such & so long time, such persons being naturally borne subject (as Ladies & women are) to use and execute under 
Wemens preaching iustifi●●  her, all manner of jurisdiction spiritual or ecclesiastical. And if the pattie thus assigned, named & authorized, be also well spoken and learned, than not only man's la, but also gods (as Luther and the English doctors have before taught) justifieth such women's both preaching, & all other ministering. For if they may have the greater authority to preach (and yet to be supreme head of the church is much more) then all inferior offices belonging to the edification of the church, a● baptizing, ministering the communion, binding, losing, calling Synods etc. may much more be exercised by them, as Luther disputeth, & manifest reason convinceth, and our English jewel together 
jew. Reply contra Hard. a●●. 1. diuis. 30. pa. 69.  with the Q●ea ler of this new Divinity in Cambridge, teacheth. Who by authority of S. Fabianus an ancient Pope and Martyr 1400 years sithence, and also of S. Bernard, will needs prove against D. Harding, 
The Z●●ngli● supper.  that in the Primitive church, women no less than men made the sacrifice of the altar, and that of bread & wine, after the order of Melchisedech. Wherhfore to return to our matter of making up an evangelical communion, hereof it appeareth I suppose sufficiently, that 3. or 4. evangelical gossips meeting together, and eating and drinking in such ●o●t, as hath been said, make a very 
Fox Act●● monum. pag. 70. Luther in orthodox. eccles. Tigurina con●●●●●. tracta● 3. sol. 111. exim●e stult●●.  true, real, perfect and absolute communion touching all substance required by the Protestant doctrine. And therefore I wish themselves to judge, whether Martin Luther that reverend Father (as M. Fox calleth him) understanding thoroughly their meaning and sense, had not some cause to say, that Christ had been very unwise he useth a more wicked term, which I will nor English) to have instituted a peculiar supper: whereas otherwise the 
Ib● tractat. ●● sol. 66.  world is full of such suppers, quum caenarum huiusmodi totus mundus alioqui plenus sit: which after they have turned and tossed so many ways as they can, will prove nothing, but (as Luther affirmeth it) a poor and vulgar banquet, or rather a rustical compotation. For if 3. or 4. women 
Im● rustica commpotatio.  so meeting and gossipping, make such a communion, than 3. or 4. men & women, & consequently as many men & boys may serve to do the like: & so there is no rustical cortage where there is a man, his wise & a servant, no farmar, no Inholder, no tavern or vittayling house, but the common tables have ordinarily (if they be Christian men who eat there) as good & substantial communions, as any are practised in the most solemn meeting of the brethren in any congregation through out all Scotland, England, Zurike, yea or Geneva itself; whether ye regard the matter of the Sacrament, which is, though not white bread and good wine, yet brown bread & small drink, which sufficeth; or the form, which is nothing certain, but only privative, that the presence of Christ be assuredly removed, & Christ in cogitation at the most, thought upon; or the minister, for which the good man, or (if she be better tongued) his wife may se●●e as well, as any minister in Scotland or Geneva.   

OF CALVIN AND THE CALVINISTS OPINION CONCERNING THE SACRAMENT.  
The Argument.  
Caluins' high speeches & amplifications of his supper. Wherein is showed by a number of plain testimonies, that he acknowledgeth (at the jest, as his manifest words import) a true and real presence of Christ; body and blood in the Sacrament, in as plain and clear manner as any Lutheran.  
Caluin notwithstanding such high and counterfeit speeches, which he of purpose affecteth to deceive his reader, yet still thinketh of the Sacrament as a mere Zwinglian: and by 5. divers crafty special degrees, besides a sixth more general, against the words and sentences before cited, induceth his sacramentary heresy. The first is, that he denieth to the supper Christ's body and blood, & in steed thereof putteth some real virtue derived from his body and blood by the holy ghost, which serveth as a canduit-pipe to that effect: wherein he many ways contradicteth himself.  
The next degree is, that he denieth (as all old Sacramentaries commonly do) even this derivation of any such virtue, & alloweth no other communion of Christ's body to the supper, then is had out of the supper by only believing. In which sort Christ's flesh and blood is received as well or better in hearing a sermon, then in receiving the supper. Only there is in the supper joined to such receiving an external sign of bread and drink.  
A third degree is, that Caluin and the Caluinists teach, not only that Christ's body and blood is better received cut of the supper then in the supper, better by a sermon or reading the scripture then by their Sacramental bread and wine, but also acknowledge no manner communication of Christ's body either real or spiritual as proper to the supper. Whereof because it would f●low, that their supper were altogether superfluous, they used a new point of doctrine, that the Sacramental bread and wine served for seals, & testimonies, or ratifications of Christ's body and blood received before by the means of faith.  
For that the doctrine of seals is dangerous, & in deed very false, Caluin and the rest proceed on: and that their supper be not altogether frivolous, he saith it is ordained for to help weak memories. And this is the true conclusion of the sacramentary doctrine generally, to make no more of the Sacrament than a mere rude picture or sign of Christ's body and blood absent, void of all grace and virtue.  
Besides the former points, Caluin & the Caluinists the more to disgrace the Sacraments of baptism & the supper, compare them and make them no better than the jewish ceremonies. Which doctrine besides that it is most directly opposite to Caluins first preaching, wherein ●e so highly magnifieth the supper, is also a● directly opposite to the whole course of the new testament, which every where denieth all grace to the Sacraments of Moses' law, and attributeth all grace to the Sacraments of Christ: gospel: and the contrary doctrine unworthily confoundeth the gospel of Christ with the law of Moses.  
The Calvinian communion is particularly conferred with a like ceremony used of old among the jews: and against Caluin and Beza it is by plain demonstration out of their own doctrine and writings proved, that their supper is nothing better than a mere graceless jewish supper or ceremony.  
beza's preferring of their supper before the jewish, is declared to be vain and Sophistical. Answer made to Caluin, who with other Protestant writers, match the Christian Sacrament● with the jewish, upon a falsified sentence of S. Paul. The definition of Caluins' supper.  
Because the zwinglians and Caluinists stick not to grant the comparison bandled in the last paragraph: it is here farther declared, that the Sacrament after Caluins' doctrine is much inferior to the like Sacrament (either the Paschal supper, and especially Manna) of the jews. Which thing is showed by manifest reason and particular conference of those Sacraments together cut of the writing and teaching of the Caluinists: which also prove both their Sacraments (baptism and the supper) to appertain rather to the law of Moses, then to the gospel of Christ.  
CHAP. 3.  
AGainst the premises it will be replied (I suppose) that how so ever I, either upon pretence of Luther's authority, or of mine own conceit, disgrace and abase the Zwinglian communion; yet it is well known, that their writers and Doctors much amplify & advance the worthiness thereof: as in sundry their books, Apologies, and Commentaries is manifest. Where unto I answer: that true it is, some such places in some of their writers are sound; but in such sort as little commendeth their communions. For as rebels, when they have withdrawn themselves from their lawful 
How the Sacramentanes some times magnify their Sacrament.  king appointed them by god's ordinance, and framed to themselves one of their own crew; in the beginning, or so long as he please them, they much extol & magnify him; but upon the first displeasure and discontentment, he is pulled down again, and brought to his old room, or perhaps served a worse turn: and as tyrants upon the sudden advance their minions & favourites, heaping on them all riches and honours; whom afterwards upon better consideration of their small deserts, or some other light occasion they despoil, abase, despise, and perhaps hang out of the way: in like sort these gospelers having rejected the Sacrament which Christ ordained, and in place of it invented a toy of their own: for some time and in some place against their adversaries; or for some other occasion, much praise and magnify it. But after when the heat is past, and they by learning come to examine it, or by other force of truth are driven thereunto, or without contention speak of it as it is, and as they think; then are they constrained to put away all those former borrowed feathers, and leave it as piled, as Aesopes' daw: that is, they are then driven to confesle it to be as poor and beggarly a bit of bread and sup of drink, as any used at common tables. And this the reader shall find not only in the old Sacramentaries, but also in the new.  
¶ For albeit it be a common opinion among many, that Caluin and the later Sacramentaries have some what fined the grossness of their forefathers: and therefore the Lutheran churches of the Counts of Mansfeld in 
〈◊〉 Ecclesi● in d●●●●ne Com●tum Man●seldi● etc. an. 1559 fol. 121. 121  Germany, in the Confession of their faith, put a great difference between the old Sacramentaries & the new, saying, that the old Sacramentaries, that is, the Carolostadians, the zwinglians, the Anabaptists, and such like, always taught the Sacrament of the altar to be nothing else but an external 
Nihil aliud quam externum at otiosum signum.  & idle sign without the body and blood of Christ, & that it served only for a token to distinguish Christians from Pagans, whereas the new teach otherwise: and Caluin to continue and maintain such a conceit, of all other seemeth to speak of this matter most divinely and mystically; and with strange affectation of high speech may make unlearned and unstable souls believe, that he hath a wonderful deep fetch in this case above the rest of common ministers & writers, whom M. B. in these sermons much followeth: yet who so thoroughly fifth and examineth Caluin, shall find in the end, that he hath no other opinion of their supper, then hath Carolostadius, or Zuinglius, or Occolampadius, or the Anabaptists, or the Scottish and English martyrs, or who 
Caluins' inconstancy.  else so ever thinketh of it most basely and beggarly. For let us by articles consider, how he runneth up and down, praiseth & dispraiseth, maketh and marrieth it at one time mounteth aloft & flieth in the air like a bird, strait ways creepeth on the ground like a beast: but in ●ine, falleth headlong in to the common dungeon with the rest of his brethren, and whether in deed the very course and sway of their whole doctrine carrieth them.  
At some times he speaketh and writeth so supernaturally as though he were a very Lutheran, defending the real presence: as for example: I say (saith Caluin) 
Caluin Instit. lib. 4. ca 17. num. 11. 10.  that in the mystery of the supper by the signs of bread and wine Christ is truly delivered unto us: I mean his body and blood, to the end we may grow in to one body with him, & he thereby refresh us with the eating of his flesh and drinking of 
Christ's flesh wonderfully received in the Sacrament.  his blood. And although it may seem uncredible, that in so great distance of places (as is heaven from earth) he should pass down to us, and become our food; yet let us remember, how far the power of the holy ghost exceedeth our sense, and how fond a thing it is for us to go about to measure his infinite 
Beyond ●● reason.  power, by our small capacity. Wherhfore that cur mind or reason can not comprehend, let our faith conceive. What Lutheran would require more than here Caluin confesseth? Or what more pregnant and effectual words can be desired to declare the verity of Christ's real presence, not in figure, trope, or signification, which wit and reason can castly comprehend, but truly & verily, so as Christ, I say Christ's body and blood, notwithstanding so great distance of place, as is between the highest heaven & this low vale, is here truly delivered by the inexplicable force and strength of the holy ghost, which only is able to work such a miraculous conjunction. Again. If any 
I●●. cap. 17. num. 32.  man demand of me how this is done, I am not ashamed to confess the mystery to be higher, then that I can either comprehend it with my wit, or declare it with my tongue: & 
Magis experior quam intelligo.  to speak the truth, I rather find it by experience, then understand it. Therefore the truth of god, wherein I may safely rest, here I embrace without scruple. He pronounceth his flesh to be the meat of my soul, and his blood the drink. To him I offer my soul to be nourished with such food. In his holy supper he willeth me under the symbols of bread and wine to 
Christ's flesh truly received under the symbol of bread.  take, eat and drink his body and blood. I nothing doubt, but he truly giveth it, and I receive it. And that his meaning is Christ's true body to be not sig●●at●uely or tropically but most really and truly present with the bread, he expresseth 
Cal●. de●ana Domini.  in his little book De caena domini by an apt similitude: Exemplun valde proprium in re simili habe●●u etc. We have a marvellous apt example in a like matter. When the Lord would, that the holy ghost should appear in the baptism of Christ, ●e represented him under the figure of a dove. I●●n Baptist rehearing the story saith, that he saw the holy ghost descending. If we consider the matter well, we shall find that ●e saw nothing but a dou●. For the essence of the holy ghost i● invisible. Yet because he well knew that vision to be ro empty figure, but a most sure sign of be presence of the holy ghost, ●e doubteth not to affirm that ●e saw him, because he was represented or made present in such sort as he could bear. So in the communion of Christ's body & blood: the mystery is spiritual, which nether can be seen with eyes, nor comprehended 
Christ● 〈…〉 〈…〉 to the Sacrament.  b● man's wit. Therefore is it showed by signs & figures; yet so, that the figure is not a simple & bare figure; but joined to his verity a●d ●●stance. justly therefore is the bread called the body of Christ, because it doth not only figure it, but also present or offer it unto us. This is a plain declaration, that now Caluin will not separate Christ's body from the Sacrament as far as heaven is from earth, but join it thereto as truly as the holy ghost was to that dove, where he was without doubt present truly, really substantially. And this being so, is it not a great shame (w ● some say to charge Caluin and the Caluinists with contempt of the Sacrament, and to say, that they have no other opinion of it, then Zuinglius, Carolostadius, 
Calu. Institut. lib. 4 cap. 17 num. 14.  and those other forenamed Protestants? doubtless so he complaineth: The adversary slander ●e ● ●aith Caluin) that I measure this mystery with the squire of humane reason, 
Ca●●● for the real presence.  and gods power by the course of nature. But who so ever shall taste our doctrine herein, shall be rapt into admiration of gods secret to ver. We teach that Christ descendeth unto us as well by the external sign, as by the spirit: that the flesh of christ entereth in to us to be our food: that 
La chair ent●●●●sg●es à 〈…〉  Christ truly with the substance of his flesh and blood doth give life to our souls. In the e few words who so perceiveth not many miracles to be ●onte●●ed is more than a dolt 
●lu●quam, ●● 〈…〉 〈…〉.  These words and other to the same effect are common with ●aluin, as, that the symbol doth not only signify r● figure but truly also deliver the thing which it figureth: that it bathe the verity which it signifieth, conio●ned with it: vere 
Ibid. 〈…〉. 21.  exhibet quod figura● adiunctam secum habet veritate●. Vbi signum est, ibi res signata vere exbibetur. Where the sign is, 
Ibid. num. 10. ●● m in Ha●●●●ia i● Matt● cap. 20. ●. 20.  there also the thing signified thereby, is truly delivered Nether must we suppose the sign to be destitute of the truth signified, except we will make god a de●e●uer▪ ●or true it is, and we must needs confess, that the sacrament compriseth the visible sign whereunto is joined the thing signified, which is the verity of the same. In which kind of vain and manner of writing he runneth on so lustily, that in his last Admonition 
Calu●●. Adm●●●●●lti●a pa. ●3.  to joachimus Westphalus, the principal minister & preacher of Hamburg, he boldly avoucheth his doctrine in this point to agree with the Lutheran Confession of ●uspurge, & also with Melanchthon penman thereof. In which Confession, the Sacramentaries no less than Anabaptists 
Sl●●dan lib. ● 〈…〉. & 109.  a●e expressly condemned: and the I egates of the 4. sacramentary Imperial cities then present, were en ●o●ced to make and put up to the Emperor Charles a separate Confession of their ●aith, because the Lutheran 
an●o 1530.  then called Protestant-princes and Cities, for this special opinion, rejected them▪ & would in no wise admit them to ●oyne with them in that Confession of th●i●s commonly 
Zu●gl●●● 〈…〉 a ●●●● 〈…〉.  called Confessio Au●ust ina. As also the next year after, when certain cities of the swizzers, which were then sacramentaries▪ sued to the Protestants of Germany to be received in to league with them, which for some respect the Germans much desired: yet in ●i●e the matter being thoroughly debated▪ the Duke of Saxony chief 
Idem lib. ●. ●●. 119. ●●. 1531. Non 〈…〉 ●o●● ta●●●● cū●●●●●●ll●● 〈…〉.  of the Confession of Auspurg, made them answer, that for so much as they followed an other doctrine concerning the Lord's supper, it was not lawful to enter any league with them. And albeit their society by reason of their power and forces might stand the Germans in great steed, yet he could not so ●●ch regard that, lest gods heavy hand should fall upon him, ● the scripture witnesseth it hath fallen on others who to for●●●●● them silues, have used the aid and secure of such heretics as they were. So that Caluin in saying he agreeth with the Confession of Augusta, consequently must needs say, that he condemneth the sacramentary heresy, and acknowledgeth Christ truly and really present in the sacrament, in such sort and sense▪ as the Confession of Augusta and Protestant princes of that Confession did.  
¶ And certainly these words and sentences used by Caluin, and a number of the like, are so evident, & seem so opposite to all Zwinglian tropes and figures, that no man could otherwise imagine: but that Caluin thought rightly enough of the real presence. Truly in this vain of writing, his hypocrisy is so singular, that joachimus 
Westphalus 〈…〉 〈…〉 〈…〉. 7●.  Westphalus seemeth to make some doubt, whether Calu●n in this point of controversy thought as a Zwinglian, or a Lutheran. His words are: Caluin useth such art in handling this matter, he leaveth his reader so doubtful & uncertain, what to judge of him: he shadoweth his speech with such colours, that sometime it yieldeth a confession of faith like 
●●luin●●ug●●●g.  to our (Lutheran) churches: ●e seemeth to reject the doctrine of Zuinglius, & to believe, that the very body & blood of Christ is truly present and given in the supper with the bread and wine. But yet in fine having conferred a number of Caluins' words and writings together, he resolveth 
V●●st. ●●●●. ●●. 71. 7●. 73. 74. 7●. 7●.  the contrary▪ that he is a ●anke Zwinglian, and useth this crafty ●●ueyance of dark & obscure speeches only to abuse his readers & deceive them more perniciousty, of which speeches having recited a number▪ he thus concludeth of them: Hinc ●uilibet fit manifestum (saith he) Caluinum haerere in eodem caeno etc. By view & consideration 
pa. 76. 71.  of ●●ese places, every man may see, that Caluin sticketh in the same mire, in which Zuinglius and other sacramentaries have wallowed, and that he is stirred up with their spirit; and that 
Caluin a mere zwinglian.  under this crafty juggling, he singeth the old song of Zuinglius and Oecolampadius, & iumbleth in his figures and significations, taking away the true presence of Christ's body & blood. which as Westphalus at large very well proveth by laying down a number of testimonies out of him, so I will make it manifest by declaring 4. or 5. special means & degrees (besides a sixth which is general) used by Caluin to that effect.  
The first is, by removing away the true and real flesh of our Saviour, & in place thereof allowing us a true & real quality and virtue thereof, to be sent down & imparted to us from Christ in heaven, by a new kind of conduit pipe which he hath invented. In description whereof albeit he seem not well stayed, for in one place of his commentaries upon S. john, when belike he was 
Caluin in joan. ●ap. 6. v. 5●.  of that opinion, he teacheth that the flesh of Christ is the conduit-pipe, which traduceth and poureth upon us life, which is intrinsically resident in the divine nature, the fountain of life. joan. 1. 4. but in his Harmony, as also in his 
Caluin▪ Institut. lib. 4. ●a. 17. num. 1●.  Institutions, when belike he thought that opinion somewhat to true and to much savouring of a real presence (for if the flesh of Christ were the conduit pipe, and brought to us the life, which is resident in the deity, then must the flesh be communicated really unto us, for 
Caluins' conduit-pipe.  otherwise it can no more serve for a conduit-pipe to convey in to us such life, than a conduit-pipe distant a mile or 2. from a house serveth to convey water to the house, unto which it approacheth nothing nigh) he resolveth otherwise, that the holy spirit is the conduit-pipe, 
Calv. Harmoni● in Matt. cap. 26. ●. 26.  and the flesh of Christ giveth life unto us for that the holy spirit causeth to flow down, and to be powered on us, life which is resident in the flesh remaining in heaven: yet in fine he seemeth to choose rather this later sense, & so not now joining the flesh and blood of Christ with the sign, by the omnipotent power of god, but separating the one from the other as far as heaven is from earth, of Christ's body communicated to us in the supper, thus he writeth. I conclude & grant, that the body of Christ is given 
Calv. 1. C●r. ca 11. v. ●4.  us in the supper really (as they commonly speak) that is to say, truly, to the end it may be wholesome food for our 
Note th●● meaning.  souls. I speak after the common fashion, but I mean, that our souls are fed with the substance of Christ's body to the intent we may be made one with him: or (which is all one) that a 
V● qu●dam 〈…〉 ex Christ● ca●●●●● not ●●ffusa  certain quickening virtue is peured on us cut of the flesh of Christ by the holy ghost, although the flesh be far distant from us. Is not here a strange kind of meaning? a strange declaration, so to declare his meaning, that his meaning clean overthroweth his words, whereof he pretendeth to give us the meaning? For how match those words immediately 
Christ's body not ●n the sacrament but some virtue thereof.  going before with this meaning: The body of Christ is given us in the supper really, I mean the substance of his body, or (which is all one) a virtue proceeding out of his body. Is this all one to say, the body, and a virtue of the body; a substance, or (which is all one) no substance, but an accident, a quality? Doth not the scripture most evidently according to common sense and reason, distinguish between Christ or the body of Christ, and virtue proceeding from him? which at some times wrought so, that all men desired 
●●●. 6. 19  to touch him, because virtue proceeded from him, and healed all that were present & desired so to touch him: at an other time, when his body was in like manner present to all, the virtue thereof healed one only person amongst a number. 
Luc. ●. 46.  At an other time, it wrought the like benefit to persons many miles distant from the place where his body 
M●●●●. ●. ●3 & ●●. ●●. ●●a●. 4. ●3. Luc. 1. 45.  was: at some other time it did no such benefit to many that were not only in one place with him, but also touched and pressed and throng him, who were never a whit the better therefore, but perhaps the worse. And yet forsooth is it all one, to say, the body of Christ, or a virtue issuing from his body? Or doth this man that thus speaketh in these most serious and divine matters, care what he speaketh? In the same place▪ going about as it were to moderate his former plain speeches, he repeateth 
Caluin. ●●● sup. ●. 24.  that we receive Christ remaining in heaven. And this communication of Christ which is offered us in the supper, requireth nether local presence nether that he descend unto us, nether that his body be infinitely extended, nor any such matter; but we receive him though so far distant from us as heaven is, for that he causeth from heaven to descend on us presently and truly the virtue of his flesh. All which in his Institutions he expresseth more plainly by the similitude of the Sun, (a similitude very familiar with Peter Martyr and 
Institut. lib. 4. ca 17. num. 1●.  others) that as the Sun with his beams shining over the earth, doth after a sort communicate his substance with it to the engendering, cherishing & refreshing of the fruits thereof: so the spirit of Christ by his illumination traduceth unto us the communion of Christ's flesh and blood, albeit the flesh itself 
Ibid. ●●●. ●2.  enter not into us, no more than the Sun leaveth his place in the heaven to descend down to the earth. In 
Caluin● contradictions.  which words and all this manner of discourse, there appeareth a very plain and sensible contradiction to his former talk. There, we had in the mysteries of bread and 
1  wine Christ truly delivered, I mean (quoth Caluin) his true body and blood, which verity is truly conjoined with the symbol: here we have only a quickening virtue flowing thence. There, Christ bade us under the symbols of bread 
2  & wine to eat his body, & drink his blood; & I nothing doubt (saith Caluin very religiously) but he truly reacheth it me, & 
quin ill● were p●●●●gat.  I truly receive it: now he not only doubteth of it, but also plainly denieth any such either delivery on Christ's part, or receiving on ours, and in steed thereof placeth an irradiation or illumination as from the sun, by which a certain grace and virtue out of Christ's flesh, as heat from the sun is conveyed unto us. There, Christ descendeth 
3  unto us; the flesh of Christ entereth in to us: and notwithstanding so great distance of place, the flesh of Christ penetrateth 
Institut. ubi supra▪ num. 10.  and cometh down unto us: in tanta distantia locorum penetrat ad nos Christi caro: here, all such penetration and application or communication is utterly refused & condemned; and Christ descendeth no more, then doth the sun out of his sphere▪ no more (as he other where writeth) 
See the ●●●● Division. ●●st●t. lib. 4. ●● 17. num▪ ●●.  than we ascend up in to heaven to him: marry yet we draw life from Christ, & Christ from the substance of his flesh remaining in heaven poureth life in to us, albeit his flesh enter not in to us, quamu●s non ingrediatur in nos car● Christ●. There the matter was so incredible, so mystical, so miraculous, 
4  & far exceeding all capacity of man, that Caluin himself so singular a prophet and instrument of the holy ghost (as his scholars term him) could nether comprehend it by his wit, nor declare it by his tongue: here, the matter is made so familiar and vulgar, as for the sun to shine in a sommets day, and therefore nothing so profound & hard to understad as Caluin with his hypocritical rhetoric would make the case seem. For what plain & rural Caluinist can not comprehend this? But the manifold & manifest contradictions of Caluin to himself in this article will yet appear more sensibly if we continue to declare, by what other degrees he falleth from his first high and divine description of Christ's real presence in the supper, to a plain Zwinglian and Carolostadian absence from the sane. Let this stand for the first, where in steed of a true and real presence of Christ's body and blood delivered us with the figure or sacrament, we have not the true body, but only a certain virtue derived thence in to our souls: which two are as far different as is heaven and earth; as is the body and soul of Cicero, and his wit or learning, as is Caluins' person and his heretical Institutions▪ S. Peter coat and his shadow, a good feast and the smell thereof.  
¶ The second degree of abasing the supper and contradicting that his first and more true opinion, is, when as he pulleth from the supper even this communication of any such particular virtue and force, and maketh the whole eating to consist in only faith and believing. For then, all such deriving of virtue by his conduit-pipe from the flesh of Christ, is no otherwise derived in the supper, 
Calu. in jean. ●a. 6. v. 4●. Calu. Institut. lib. 4. ca 17. num. 5.  then in any other good action of praying or preaching, when so ever a Christian man steadfastly believeth in Christ. So he writeth more commonly, and that according to the vulgar manner of all sacramentaries; as for 
What it is to ●at● Christ in Caluins' supper  example: We confess, that we eat Christ no other way, than by believing. Again: We eat truly the flesh & drink the blood of Christ in the supper: but this eating & drinking is only by faith sicut nulla alia fingi potest, as no other kind of eating or drinking can be imagined. Which eating by faith & believing what it is, & what he meaneth thereby, he declareth in 
Cat●chis. Caluin. Dominica 51.  his Catechism, where he giveth this definition of it. In believing that Christ is dead for our redemption, & is risen for our justification, our soul eateth the body of Christ spiritually. Which being so, this manner of eating giveth no title of pre-eminence, nor maketh any kind of difference between the supper, and any other time, place, or action, when so ever we believe in like sort. Nether if all the eating consist in believing that Christ is dead for our redemption, & risen for our justification, is there any more virtue, force or quickening power (as Caluin speaketh) derived to us from Christ's flesh, when we eat the Protestant supper, then when we eat our own dinner, in case we believe Christ to be our redeemer & justifier, which 
Christ no other wise received in the protestant supper, than out of it.  is the whole & only way to eat Christ, and then which there can be no other imagined. The Protestant at this supper hath perhaps a draft of wine & a bit of bread more than the slander by, or then we at our dinner, but our faith being as good as his, we spiritually and effectually and (touching all derivation of virtue from his flesh) as profitably eat Christ▪ if so be at least we believe his death & resurrection as fully and sufficiently as doth the Protestant, which is easy to do. Wherhfore let this stand for a second degree of retracting his first judgement, that here not only the true and real presence of the body and blood, but also all true and real derivation or participation of any virtue or force to be obtained in the supper, is utterly removed: for so much as the supper containeth nothing singular above usual Christian belief: and then doubtless no more real virtue is traduced from Christ's flesh unto us supping, then to a child saying his belief, to a preacher preaching a good sermon, or his audience attending him: to a rich man geving his alms, or a poor man saying his Pater noster, or (if that phrase be better liked) the Lord's prayer. All which believing Christ to have died for their redemption, and risen for their justification as well as doth a Caluinist (and so believe they or else they are no Christians) eat Christ as truly, & effectually, & really, as doth any Caluinist, 
Calu. in joan. ca 6. v. 53. 54. 〈…〉 lib. cont●● W●●●phal●● pa●sim.  when he communicateth after Caluins' guise. And this manner of eating is most frequent in the books of Caluin and all Caluinists: as when Caluin writeth, that we have perpetually a spiritual and ordinary communication & eating of the flesh of Christ out of the supper (as well as in the supper) & this eating is wrought only by faith. Marry in the supper there is a figure adjoined besides. As when Beza with a whole troop of ministers 
Beza 〈…〉 〈…〉. 65. pa. 2●5.  defineth in the synod of Rochel, that albeit the upper be particularly appointed for our mystical & piritual communication of Christ, ●et Christ is received as fully cum omnibus suis don●s, ●tiam in simplici verbo, with all his gifts & blessings, yea in a simple word or sermon. As when our English jewel a true disciple of Caluin & Zuinglius writeth, 
Iew●●●eply cont●a Har. ●. art 5. Divis. ●. pa. 323.  that Christ 6. joan. speaketh of the spiritual eating by faith, by which his very flesh & very blood in deed & verily is eaten & drunken. Notwithstanding we say (saith he) that Christ afterward in his last supper unto the same piritual eating, added also an outward Sacrament or figure. In which sentences john Caluin, Beza with his Synodical ministers and M. jewel teach according to the true opinion of all Caluinists and zwinglians, that in the supper, Christ's flesh or presence is no otherwise, then out of the supper, at any other time, save that then there is a piece of bread in figure thereof joined to the spiritual eating. Which as 
●al. Harm●. in Matth. ca 26. v. 26. 〈…〉 M●t. ca 26 v 26. Calu Institu●●● lib 4. ca ●7. num. 3●.  Caluin truly accounteth among Christians to be very ordinary because it is nothing else but to believe ●o it is so far from requiring any miraculous descent of Christ to us, that according to Caluin & his followers, we rather work the miracle in ascending up in to heaven to Christ. For the right way to find Christ & receive him in the supper (say they) is that our minds stay not in earth, but mount ab f● in to the celestial glory, where Christ dwelleth, there ●● embrace him. For the body of Christ is not infinite, but in one certain place above the heavens. And so we enjoy his presence as well▪ as if he descended unto us. And generally, albeit Caluin after his manner affecting an obscurity in uttering his mind (partly for that he would seem to attribute much to the Sacrament because of the great force of Christ's words and all the ancient church; partly for that he coveteth to blind and circumvent his ignorant reader; partly also and perhaps principally, for that he knew not well, what was his own opinion, or was never settled steadfastly in any one, and therefore witted nor not very well how to express the same, as him 
Before pa. 7●●  self confesseth) may seem somewhat to differ from 
Christ no other wise received in the supper then out of it  other Sacramentaries; yet his doctrine in most places agreeing with them, maketh no difference at all between eating of Christ's flesh in the supper and out of the supper acknowledgeth no other eating but spiritually by only faith, of which spiritual eating the Sacramental bread (as 
Calu. in joan. ca 6. v. 54. 56. Calu. Institut. lib. 4. ca 14. num. 14.  he writeth) in the supper, is a figure, a seal & confirmation. And he is greatly deceived (saith Caluin, what so ever magnificence and stateliness in words I use) who supposeth, that in the Sacrament anything is bestowed on him more, then is offered in the word of God (in hearing a sermon) and he receiveth with true faith. So writeth also Peter Martyr a right Caluinist: We attribute no more to the words 
Martyr in desensio. Eucharist. contra Gard●ne●um. par. 2. regul. 5. pa. 61●.  of god then to the sacraments: nor more to these then to them. I add withal, that touching the delivery & obtaining of Christ's body & blood, if ye respect the thing & substance itself, we have it no more by the sacraments, then by words. Nihilo magis habetur ex sacramentis quam verbis. Which thing also Caluin setteth down as a sure rule and infallible. 
Calu. Institut. lib. 4. ca 14. num. 17.  Fixum maneat, non alias esse sacramentorum partes quam verbi Dei etc. Let this stand for a sure ground, that there is no other office or action of the Sacraments (baptism & 
Calu. in joan. 6. v. 54.  the supper) then is of the word of god, uz. to offer & set before us Christ, & in Christ the treasures of grace. Again P. Martyr agreeing just with Caluin before cited: That 
Martyr uhi supra. part 3. pa 644. ●47  which Christ promised in the sixth of S. john (where according to these men's commentaries he spoke only of spiritual eating his flesh by faith) that he performed in the last supper: but not only there. For now also he performeth it, when so ever we truly believe that he died for us. Mary in the supper be joined thereunto bread & wine, as it were seals of his promise. And this he hath in a number of places besides, whereof I will note one more. because it may serve for a farther points and fuller declaration of that which I have in hand▪ and whereof I shall have cause to entreat more hereafter. The body of Christ (saith this 
●●●. p●. 6● 1.  martyr) is received as well in hearing faithfully the word of god▪ as it is in the sacraments. But sacraments or symbols are joined thereto as it were certain external seals, by which the promises of god are confirmed. For the promise and grant of a prince is first to be obte●ned by word, before it be confirmed with the seal. Let Gard●ner strive and writhe himself so much as he will, this hath always been the nature of sacraments.  
¶ Which phrase, manner of speaking and discourse of Caluin and Peter Mart●r i● we note exactly, we seal perceive, that it containeth one other degree to remove yet farther away from the supper, all communication of Christ's flesh and blood, than hitherto hath been spoken of: to remove (I say) from it not only the substance, ●or only the real virtue, which by the conduit pipe was con●eye● to us in the supper: but also the very spiritual eating. For albeit spiritually we may eat Christ in the supper as we may also at dinner, or breakfast▪ or walking, or praying, or hearing a sermon, or when so ever we think on him & believe that he truly died for us: yet no such eating is proper to the supper. ●o● we see it is common to all times and all places, & the supper was not instituted therefore, but to ratify, confirm, and se●le such spiritual eating: and herein▪ in this 〈…〉 consisteth truly the essence of Cal●ins supper▪ and not in eating the flesh of Christ and drinking his blood so much as spiritually. For such a supper imparteth not unto us nether communicat●th the body of Christ, nor is cause, instrument, or mean thereof, otherwise then for that it stirreth up ou●●●●● minds, and giveth us occasion to believe in 
Before. p●. 7 8  Christ, by which belief only and no 〈…〉 Christ is eaten. So that if by hearing a good sermon, or reading a good chapter of the old testament or new, or talking with a good zealous brother or sister, a man's faith be better moved (then by receiving the supper) to 
Beza ●●●▪ corin. ●a. ●● v. 23.  believe, that Christ died & rose again (whereof many zealous Protestants much doubt, & to reform their ●aith herein, have need of better helps than is yielded to them by breaking of bread & drinking of wine) which thing may be very common, and is very probably supposed: then by such a sermon, such a chapter, such good 
Christ received better out of the supper then in it.  brotherly talk, Christ's flesh is eaten more properly, more truly, more really and effectually, than it is in the supper. And therefore this is not the cause why the supper was instituted. For so the word & preaching serveth much better, as Peter Martyr also convinced by manifest 
Martyr vb● supra, part●●. pa. 683.  reason and sequel of the Calvinian doctrine confesseth. For being thus urged. I deny not (saith he) but this is our doctrine, that the body of Christ is received no loss in words, then in the sacrament: or symbols. For this receiving is wrought by faith. And to faith we are stirred up by word●, a● well as sacraments. Neque vereor dicere multo etiam ma●is etc. And I fear not to affirm, that wecome to the receiving of Christ's body much more by words then by sacraments. For sacraments have all their force from the words. Which is most evident to any Christian man endued with common capacity. To whom if one say these words: that Christ died for our s●nnes, & rose again for our justification, by whose death we all look to be saved & obtain eternal felicity; and an other bring him in to the Protestant congregation, and there break before his e●es a loaf of bread, and ●il a goblet of wine; comparing these two together▪ there can be no question, but the first words are ten rhymes more available to make the h●●●er eat Christ by faith, than this later dumb ceremony▪ which may have twenty other significations▪ as 
See after cap. 7. num. 2.  well as Christ's passion, death and resurrection, and our i●sti●ication; and doth not, nor can signify any such thing, except some body tell him that such a signification is meant and intended thereby. Wherhfore the body of Christ being better received before supper by reading, talking, conferring with some honest zealous brother, or (before the taking of the bread) by the preaching of the minister, then by such symbolical receiving of bread & wine: & Christ being in that sort, out of the supper both more commonly and ordinarily received (as 
S●●●●ilus in Apolog. de con●●dia Lutheran. pa. 105.  Caluin confesseth, and every man may see) then in the supper, which chanceth to many scarce once in the year, to some scarce once in 10. year: the receiving also out of the supper by words, being more effectual and profitable then in the supper by bread & drink, as P. Martyr acknowledgeth and by good reason justifieth: hereof Luther's objection against this Calvinian supper, albeit it were very rude and rustical, yet lacked it not altogether ground, that Christ had small occasion to institute such a supper, whereof all the Christian world is full. For there 
Before pa. 65.  is never a Christian, but either doth, or at least may make this supper every hour of the day, & night also, if he wake, and think upon the passion and death of Christ. Which objection of Luther, because it is though gross and blunt, yet sure & evident; therefore to avoid that absurdity, and that this supper of Carolostadius & Zuinglius invention and framing, but of Caluins' polishing and persiting, should not be altogether void of some use, this was devised, that it should serve for a seal to confirm the ministers preaching and the brethren's receiving, who either before the supper, or in the supper, according as their mind was thinking of Christ, having eaten him by faith and cogitation spiritually, afterwards resorting together to their supper, there receive the seals of bread and wine, or some other nutriment 
Before pa. 60.  to confirm & assure them, that before, they have received the Lords body spiritually by faith. And this is the sealing and confirmation proper to the supper, whereof in the places before noted P. Martyr and Caluin write, and which Caluin most accounteth of, & therefore giving the definition of a Sacrament as it is 
The sacrament only a seal.  common to the two, Baptism and the Supper, which only he admitteth for sacraments, maketh the very essence 
Calu. Institut. lib. 4. ●a. 14▪ num. ●.  & nature of them to consist in this sealing. A Sacrament (saith he) is an external sign, whereby the Lord sealeth to our consciences the promises of his benevolence, thereby to prop up our weak faith. And this sealing and confirming is taught both by Caluin, and all other right Caluinists as a most special & substantial propriety of their supper, and the other sacrament of Baptism also: as that baptism sealeth to us remission of sins and election to life eternal, the supper sealeth to us the manducation of Christ's body and blood, which by faith we have received. For truly to speak, after these men's doctrine, the Supper yieldeth no more the one, than baptism doth the other: the supper no more conferreth or imparteth Christ's body, than baptism conferreth remission of sins, and election to life eternal. But (saith Caluin) 
Calu. ubi supra, ●um. 5.  a● in public grants, the seals which are set to the writings and instruments, are of themselves nothing (for if nothing were written, the putting to of the seal were of no effect) but 
The 2. sacraments, 〈…〉 manner of seals  when the writing is made & granted, than the seals confirm, & make the same more authentical: and as among the ancient Greeks & Romans their leagues and treaties of peace were confirmed by killing a sow, which sow so killed had been to no purpose, had not the words & covenants of the treaty been accorded before▪ for many a sow is killed, which signifieth no such mystery: & likewise in common contracts, 
Ibid. num. 6.  when matters have been by words of friendship & agreement before concluded & arrested on, then is the contract ratified & confirmed by shaking of hands: without which antecedent words of concord, the shaking of hands is nothing, which may as well be done by an enemy to evil purpose, as by a friend to good: even so fareth it in the sacraments of baptism and the supper, which are seals to ratify & confirm spiritual things, but not to give or confer them, as hath been said before.  
So then now we are come so far of from our first divine 
Christ no ways communicated in the sacrament  opinion of the Sacrament, that no manner communication of Christ's flesh is properly attributed unto it: no more than the grant of a Lordship by the prince to his subject, is to be attributed to the seal of wax; the articles of peace between the Romans & their enemies to the sow or hog; the private contracts between men in buying, selling, borrowing▪ etc. is ascribed to the snaking of hands which only succeedeth in co 〈…〉 mation of bargains promised, as the sacrament of the supper, succeedeth for a scale & cotirmation of the body of Christ, which the Protestat having eaten before, ●or a pledge & ratification thereof afterwards eateth & d●●keth this symbolical bread & wine.  
¶ But yet Caluin slayeth not here, nether can hevey well. For besides some other absurdities against this s●aling invented by him without any wariant or probable pr●t● ut of scripture (as shall be showed here after) this ●● 
See chap 4. ●●●●. 3. 4  one sound argument to break all these seals, for that they thus used are very lying and countersent seals, and therefore not to be thought in any case to proceed from 
Calv. in joan. ●●. 6. v. ●●.  god, but rather from his enemy the devil. For seeing as Caluin testifieth sure it is, that many which come to the Lords tables, have no participation of the flesh and blood of Christ, they ●eede not on lamb spiritually, but remain his enemies, and receive that bread and wine to their condemnation: and yet this notwithstanding the minister giveth indifferently to all, these seals, which confirm & assure to them all, that they have received Christ marvelous effectually; how ca●t be avoided, but the minister lieth down ●ight, when in fact he thus informeth 
The communi 〈…〉 & counterfeit Word●●sait scale.  the communicants? as also he playeth the traitor against god: in that he putteth his scale to a blank, where in god never written aught: that is to say, he testifieth by delivering this symbolical or scaling bread and wine that god highly favoureth and loveth such a protestant whom yet in verity god hateth and purposeth eternally to damn. Nether doth Caluin nether can he by any probable colour avoid this absurdity. Only somewhat to mend the matter & to prop up his poor Supper, that it be not altogether void and ridiculous, he continually runneth on ●atther and saither, and at length alloweth it (for his final conclusion) to be a memorial, or commemo rative sign, to recall to our memories the death of Christ; marry yet with this sober caveat, that we suppose in no 
The communion, a g●●●le● image.  wise, there is in it any virtue or grace of sanctification, but only a bare memorial, as it were a picture or image rudely fashioned to help our weak memories, and put us in remembrance of Christ. Both these parts I will join together for brenities sake, and for that Caluin also teacheth them both together in very precise and plane terms. 
1 ●● v. Inst ●●. 〈◊〉. 4. ca 4. num. 17.  ●nocerning the one part▪ that it is void of all virtue, We must beware (saith he) that we fall not in to error by reason of such speeches, as the fa●hers sometimes use, containing more honourable traise and commendation of the sacraments than needeth, as though there we eany hid virtue 〈◊〉 or io●ned 
No kind ● 〈…〉 by the ● 〈◊〉 supp●●.  to the sacraments, as wine is offered to us in a ●oblet. For sacraments are the same thing to us from god, as messengers that bring good news are from men: or else we may well liken them to an earnest penny in confirming a bargain: for that the, of themselves give no manner grace, but they declare▪ and show, and confirm such things as by god's b●untisulnes are ceven v●. Again in the little book which he made containing 
Con●●s●●● 〈…〉. & Geneu●●●. 〈…〉.  the consent of doctrine between his Genevian church & the Tigurine of Zuinglius forndation, thus is their consent expressed touching the sacrament. Si quid boni nobis per sacramenta confertur etc. If a● good be bessowed on us by the sacraments, that is not wrought by the proper virtue of the sacraments, no not if ye join to them the promise of god, with which they are adorned. For it is only god that worketh by his spirit. And albeit he use the service of sacraments; yet thereby he nether poureth his grace in to them, nor withdraweth any thing from the force of his spirit, but for our rude and gross capacity so useth thee helps, that yet all virtue of action or operation remaineth in himself alone. As for the signs (saith Beza after Caluin) there is in them no 
Beza lib. de s 〈…〉 sa 〈◊〉 ●●. qu sa. ●.  other force or virtue▪ but so far forth, a● by those external objects of bread and wine our internal senses are moved. In which words both the master and the choler, both Caluin & Beza, the church of Geneva as also Zurick remove all manner virtue of grace and sanctification from the sacraments, and make them mere signs, and as it were painted tables to bring us being otherwise forgetful, ●ude and gross, to remembrance sometimes of Christ: which is the second part, and clearly set down by Caluin, who 
2  writing upon S. Paul, and declaring what is the force of the Eucharist, maketh it to consist nether in delivering us the body & blood of Christ present with the sign, nor yet in deriving to us some real virtue from that divine body remaining in one only place, nor in spiritual imparting the body or virtue of it, nor in sealing that 
The supper only a tok●n or sign.  which was received before▪ nor any matter hitherto treated of, but only in that it serveth as a picture, or image to put us in remembrance of Christ: so that if we were of good memory to remember Christ's death without this breaking of bread and drinking of wine in the supper, by his judgement the Supper might be spared well mough. Upon Christ's words; Do this in remembrance 
〈◊〉 in ●. 〈◊〉. ap. ●●. v. ●4.  of me, thus he argueth. Ergo caena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est etc. Therefore the supper is a token or memorial, appointed to help our infirmity. For if otherwise we were mindful enough of Christ, death this help were superfluous. And this is common to all sacraments▪ for they are helps of our infirmity. Which words withdraw from the Supper all manner grace and virtue, and leave it a naked and bare sign, 
Zum. Tom. ● a● V 〈…〉. 2●●. N 〈…〉. 2. 〈…〉 etc.▪ 〈…〉. sol. 2●3.  ordained only to help weak memories, and as Zuinglius defineth it, to be nothing else but a commemoration & thinks giving for the Lords death. And so (saith he) the old writers called it the body and blood of Christ, when as in the mean season they meant it to be no other thing then a sign or figure, which renewed the memory of Christ's body delivered for us: as if some good wife receiving a ring of her husband when he goeth out of the town, should call that ring her husband. For which cause he useth to call the sacrament symbolical bread and memorative bread, panis commemorialis: of like quality or propriety to signify Christ's death, as is the ivy bush 
Ibi. Comment d 〈…〉. 213  to signify the sale of wine, or in some places a waze of straw to signify where is good ale, or (as Zuinglius using more Capitaynelyke and honourable comparison to the honour of his mysteries) as a noble man's arms or princes scutcheon signifieth the noble man or prince to whon 
Idem Tom. 2. responsio. ad 〈◊〉 Con●●●i●on. 477.  it appertaineth. For so writeth he, See and mark well: this is the acramental presence of Christ's body in the supper as Charles the Emperor or the king of France is said to be in the kingdom of Naples, because their banners or scutcheons are there, where as in in the mean season one of them remaineth in Spain the other in France. So Christ also is here present in 
The supper ● 〈…〉.  the hearts and minds of the faithful. As for the bread and wine, they are wont to be called Christ's body and blood: but they are no more so, than those banners or scutcheons are the kings themselves▪ non magis eadem sunt, quam signa sunt ipsissimi re●es. The self same in sundry other places he expresseth by many like similitudes, some times calling them tesseras militares soldyars marks; at an other time comparing them to a white cross, or rod, whereby the buizzer soldyar and the Burgundian are distinguished, which is his more usual comparison. The sacrament (saith he) is an 
Zuing. Tom. 2. 〈◊〉 baptism. ●ol. ●● 60.  external mark whereby we show whose men we are, & what is our duty, as one that weareth a white cross, thereby declareth himself to be a Suizzer. And this is Caluins' resolute judgement of the supper, that it serveth for nothing else, but for a memorandum to refresh our memory: which I could show more at large out of his writings, were not the thing evident enough of itself. For although some Lutherans not so conversant in Caluins hypocritical stile, whereby he useth to set a grave & solemn countenance on the matter, which otherwise is light and apish, make so great a difference between the old & new Sacramentaries, 
pa. 70.  as before hath been touched, as though Carolostadius, Zuinglius, and other of that reverend antiquity thought one way; and Caluin and the later heretics of this new creation were of an other belief: yet in truth if we desire to hear and have his plain and simple explication, such as his followers must be lead by, he than answereth and so Beza in his behalf protesteth, that he 
Caluin a more Z 〈…〉 an.  esteemeth of the supper no otherwise, nor any ways more divinely, than those ancient and first sacramentaries did. And therefore to such Lutherans, and other Adversary's who objected that Caluin a late upstart, in this matter varied from those more ancient Evangelists; Beza with great stomach replieth: D●co impudentes esse calumniatores, 
Beza epistol. T●●●●●g. 1. pa. 7.  qui etc. I say, they are very impudent slanderers that imagine there was ever any contrariety between those most excellent men, Zuinglius, Oec●lampadius and Caluin in their doctrine concerning the sacraments. So that ●●yng what is the doctrine of one of these great and excellent men, the same is the doctrine of the other: where as both by Caluin 
The supper a 〈◊〉 sign.  and also Zuinglius the supper is nothing else, but a token and memorial, an obscure and slender image of Christ's death pas●ed (which in bread and wine is but poorly represented) it followeth▪ that not only the true and real presence of Christ's body as in the first place▪ nor only a real virtue derived and flowing from the flesh of Christ as in the second; but also all other virtue, grace & operation is quit excluded & removed from the supper, and that left a bare and naked token, such as is a lion rampant set in the beginning of M. B. his book to represent the king of Scotland, or 3. lions passant to represent the Queen of England.  
¶ To which purpose also, it availeth much more, to consider one other general point of their doctrine concerning the sacraments of the new Testament; to wit, that the Protestants and Caluin especially, make them even & level with the sacraments of Moses' law▪ attributing no more to our Eucharist then to the jewish calves 
L●uit 1. 2 v. 1 24. ●. 6. etc.  or sheep▪ or lamb, or bread (minchah) usually adjoined to all their sacrifices. For which of these they will make most properly answerable and correspondent to ours, as they use the matter. I know not well; for that plain bakers bread without sacrifice and real presence is not very aptly figured by the first: and this being as graceless and empty bread, as bread may be, can not be well foresignified 
Sacraments of 〈◊〉▪ no better than the jewish.  by the last: for that things performed in the new Testament should be of more honour, grace, virtue & efficacy, than was the sign prefiguring it in the old. But to omit this, in that the Sacramentaries, & namely Caluin make no difference touching virtue and grace, between the sacraments of Christ's gospel, and Moses la; hereof it is in●●rred yet more certainly & assuredly: that all his first 
●●●●re▪ pa. 7● 72. ●●.  amplification of the divine presence of our saviours body and blood in the Eucharist is more verbal and fantastical. For in the sacraments of the old la, nether he, nor any of his will grant I suppose, that either Christ's body & blood was truly & really joined with the sign, or any quickening virtue flowing from Christ's ●●esh was annexed to those sacraments. For in all this discourse 
Th● state of this question  the reader must ever note & carry away the state of the question, which is, no● what those men believed then, or we believe now, or whether they did eat Christ by faith spiritually as we do, or how they were sanctified or justified by him▪ as we are: but what then sacraments & ours in themselves & by themselves considered were: what virtue and grace they gave by then owner at ●re, in that they were, and ours are▪ sacraments ordained by god, se●nestred from all foreign and external consideration. Now that th●s Caluin matcheth the l●wi●h sacraments of Moses la, with ours del●uered by 
●●●●. Institut ●●. 4. ●a 14. num. 23.  Christ in the Gospel▪ it is very manifest. That ●holistical opinion saith he) whereby the Papists put a great difference between the sacraments of the old and the new law, as though they figured only the grace of god▪ and these gau● it presently, is altogether to be abandoned. For the Apostle Pau●e speaketh no more divinely of the one, then of the other where is ●e teacheth that our fathers of the old law d●d eat the some spiritual 
S. Paul●s ●●rd 〈…〉. ●.  meat that we do, 1. Cor. 10. v. 3. etc. And to the end no man (under the gospel) should prefer himself as though he had some privilege, the Apostle preventeth this objection, making them altogether like to us. And especially he showeth this equality in the sacraments. Wherhfore all what soever we have now given us in our sacraments, the same the Iewe● of old received in theirs▪ that is, Christ with his spiritual riches. And the virtue whi●h ours have, they also found in theirs, to wit, that they should be seals of gods benevolence. Again in the same book and chapter. Circumcision given to Abraham, 
●b●. ●um. 20. 〈…〉. 2. 〈…〉 10. v. ●. 2. 〈…〉 v. 3.  the jewish purifications and washings, the sacrifices, and such other rites of Moses law, were then the jews sacraments, in place whereof have succeeded in the gospel, baptism and the supper. Both theirs and ours were referred to the same end and scope, that is, to direct men to Christ, or rather as images to represent him and make him known etc. The only difference between them, is this, that the jewish figured Christ as yet 
unum duntaxat 〈◊〉 est.  to come, ours notify him already come and exhibited. The like he hath in many other places, and it is the general sense & commentary of all or most Caluinists & sacramentaries writing upon the first epistle to the Corinthians▪ cap. 10.  
Which equality Musculus very exactly & better to the understanding of the reader, explicateth in particular 
Mu●culus in 〈◊〉▪ 〈◊〉 〈◊〉 sacramental. pa 29●.  ●unning through all cases and points, wherein these sacraments may be compared one to the other: the sum of whose comparison in his own words is this. 1. If we regard that which is more principal in the sacramental signs of the old and new testament▪ so there is no difference between 
Christian & 〈◊〉 sacraments compared together.  them: one and the self same god, Christ jesus the mediator of grace, was author of both. 2. Both the one and the other, were given to be signs of grace. 3. As in the old, so in the new, the sign and the thing signified differ. For one thing is signified, an other understood. 4. Touching the thing signified, it was all one in both▪ Circumcision was a sacrament of our nature to be regenerate and purified in Christ, so is baptism. Circumcision was a sealing of the justice of faith, R●m. 4. so is baptism. Circumcision was a sign of god's covenant: so is baptism. The paschal lamb was a sacrament of Christ the immaculate lamb, by whose blood we were to be redeemed: so our bread and wine is a sacrament of the same. We have the same meat & drink, which they had, 1 Cor▪ 10. So hitherto there is no difference between our sacraments and theirs. But now cometh the greatest difficulty▪ the efficacy or effectual working and conferring of grace, whether in this also, those sacraments were match with ours, which equality the whole course of scripture▪ and state of the old and new testament seemeth to improve. Concerning this question, thus proceedeth this Evangelist: I confess that the ancient fathers 
Ibid. pa. 299.  (he might and should have added, and with them the Apostles and namely S. Paul, as out of him shall hereafter ●e declared) in this point attribute more to our sacraments, then to those other, and far extol ours, as though they did not only signify, but also give and conserre grace and justice, even to 
The ancient father's 〈◊〉 & ●●●●ndcred.  them that are in mortal sin, and lack faith▪ (where in he grossly belieth the ancient fathers, as also all other catholics) but this is an error utterly to be rejected of all faithful. For it fighteth directly with the doctrine of justifying faith which is so necessarily required, is that without it, the sacraments are not only unprofitable to the receivers, but also hurtful. For sacraments as they are signs of grace, so they signify grace (& give none) as well in the new testament as the old. As they are seals of justice of faith, so seal they and confirm it not only in the new testament, but also in the old: and they confirm it, not as the spirit sealeth, but as signs do seal. As they are figures, so by the external shape & similitude they figure and represent the things signified, as in the old testament▪ so in they new. In that they are memorials, so in the minds of the faithful renew they the benefits of heavenly grace, no less in the old testament, then in the new. If besides this we attribute any force to our sacraments, that they work grace, justice, health in those that use them, we give to them that which only is the 
Sacraments Christian & jewish all one.  work of the holy ghost. For our sacraments wash from sins, justify and sanctify no otherwise then those did of the old testament etc. and therefore in this respect we ought to put no difference between them. Out of all which so diligent and exact 
Ibidem.  comparison he draweth this conclusion. That sentence belike of Luther, whom there he citeth for proof of this doctrine) is ver●e true, that not the sacrament, but faith of the sacrament justifieth, & that as well in the old sacraments, as in ours. Wherhfore there is no other virtue or efficacy 
S. 〈◊〉 condemned.  in our sacraments, than was in theirs, and it was ras●y said by Austin in psal. 73. that the sacraments (jewish & Christian) were not all one: because other are the sacraments which give health or salvation, other that promise a saviour. The sacraments of the new Testament give salvation those of the old, promised a Saviour. This is very a●surdi● spoken etc. Wherhfore this being put down as a ●a●e ground that the sacraments of Moses and Christ, of the law and the Gospel, agreed & were all one, saving that they pointed to Christ as afterwards to be incarnate▪ ou●s point to him as being now incarnate already; hereof the reader meanly skilled in divinity either Catholic of Protestant may quickly gather & conclude, that all these first thetorical gloss of Caluin touching the wondered, supernatural incomprehensible. & inexplicable worthiness of the Eucharist, of Christ's flesh truly joined with the bread, of his blood truly and really delivered with the cup beyond all reason and capacity of man by the only omnipotent operation of the holy ghost etc.: are nothing else but so many wonderful sensible palpable and impudent lies and mockeries. For 
Ca●●in● hyp●cris●●. ●●.  both Protestant must grant, and Catholic doth con●e●●e and the scripture convinceth, that Christ was in no such wise conjoined with the bread or wine, or oil, or wa●●ings and purifications▪ or ashes of a heifer, or flesh of a call in the old la. For is there any Christian, yea Caluinist or Anabaptist, so meanly instructed in Christian saith, that when the jew did eat some such bread or a piece of calves flesh, will say that under those signs of bread or calves flesh, was delivered to the jews 
Before page ●1. 72. 73.  the body and blood of Christ: that the verity of Christ's flesh was conjoined with those signs? that Christ truly gave them his flesh & blood to the end they might grow in to one body with him? that Christ descended unto them a● well by the external sign a● by the spirit: that his flesh did penetrate unto them which thing albeit it seem vncrelib●e in s● grea● distance of places (as is heaven from earth, especially Christ being than not incarnate, and so having nether flesh nor blood nether in heaven nor earth● yet by the holy ghost & omnipotent power of god, this was truly done, this flesh and ●l●d was truly and ●e●ly exhibited, as truly and really as the holy ghost was in the do eat Christ's baptism. Which thing although our mind and reason can not comprehend vet let our faith believe. For true it is, though most miraculous: & in these sacramental earrings of the jew who so perceiveth not many miracles to be contained, is more than a do●t: were he not, if not in wit a very dolt & ass, yet surely in divinity a very simple one, who would attribute such miraculous excellency to the ceremonies of Moses la, which themselves notwithstanding all their hyperbol call & l●ing flourishes, mean not to be true no not in the gospel? And what so ever they mean, the universal scope and drift of scripture denieth & refuteth it in the old la most effectually?  
For although the good men under the law, which understood their ceremonies and sacraments to be shadows and dark presignifications of a Messiah, and by using them were kept in an obedience and orderly subjection 
Galat. 3. ● 23. 24.  and expectation of a Saviour to come, by such obedience & faith pleased god▪ and were therefore rewarded at his hands: yet that those ceremonies and sacraments velded them any such grace as is here declared (much less the participation of Christ's true flesh & blood 
No ●●●● given ●y the sacraments of the la.  which is the supreme & sovereign grace of all that ever was or ever shall be in this world▪ the old testament itself and also the new in many places denieth, especially the Apostle S. Paul in whole chapirers of his epistle to the Hebrews: where he most expressly treateth & discourseth of their sacraments, and state of the old testament in comparison of ours, and state of the gospel. For to omit sundry texts appertaining to this purpose in the Prophets & Evangelists, & to rest only upon S. Paul, when he saith, that circumcision, the principal sacrament 
Galat. 5. 6. Galat. 6. 1●. Rom. 4. 11. Rom. 3. 30.  of the law, was nothing, of no effect to confer grace and that Abraham himself unto whom singularly circumcision was a s●●●e of the justice of faith, was not yet justified in circumcision nor by circumcision but otherwise: when he disputeth, that no work, no ceremony, 
Rom. 4. ●. Gal. 1. 7.  no sacrament of the l●● was 〈◊〉 to justification, but only the faith and grace exhibited in the new testament: when he calleth all those judaical sacraments infirma et egena elementa, weak and poor elements, or as the 
Galat. 4. 9  English bibles translate it, weak and beggarly ordinances: when he teacheth, the whole la, and all the ceremonies & sacraments thereof to have been rejected and altered, because of their weakness and unprofitableness; that 
Hebr. 7. 1●.  those sacrifices, & baptisms, and meats, & drinks▪ & blood of oxen and goats, were only justices of the flesh, & 
Hebr. 9 v. 9 10. 13.  sanctified those that used them no otherwise, then in taking, away legal pollutions, and so purified men only according to the flesh, and therefore were instituted by god not to remain for ever, but only until the time of correction or new testament, and then other manner sacrifice and Sacrament should succeed in their place: briefly when he teacheth the law to have had a shadow of good 
Hebra. 10. 1.  things to come, not the very image of them, much less the body which is given by Christ in the new testament; 
Coloss. 2. 17.  that it was impossible for the blood of those sacrifices to take 
Hebra. 10. 4. ●1.  away sin and purify the comscience: for which cause also god foretold by his prophets, that he would reject those 
Ibi. v. ●.  hosts and oblations & sacrifices and that they pleased him not: when the Apostle thus writeth, thus teacheth, thus disputeth against those legal sacraments: what Christian man will say, that with them was exhibited and conjoined the true flesh and divine blood of our god and Saviour, as before according to Caluins first preaching the same is conjoined with the sacraments of the new la? If under those elements of bread and wine as now 
Plasphemie of the Caluinist●.  in the supper, the body and blood of Christ, were not only figured, but also truly delivered; if when they were eaten of the jew, by the omnipotency of god and miraculous operation of his holy spirit, Christ jesus, I mean (as Calvin teacheth me) the flesh & blood of Christ, yea the very 
Beza episto. Theolog. 65. pa. ●●3.  substance thereof, as Beza also with the consent of a whole Calvinian Synod speaketh, were received withal; then truly S. Paul in calling such a Sacrament a weak and beggarly ordinance, had been a very weak Apostle, an unfit instrument to publish Christ's name before 
Act. 9 5.  nations and Princes of the world, who of Christ's divine person, of his precious flesh and blood, the price & randsom of the world, & reconciliation of all things in 
Coloss. ●. ●●.  heaven and earth, had had so mean and beggarly a● opinion. But because most sure it is, that b. Paul was ●●●nom any such beggarly, or rather beastly & ethnical ●og 〈◊〉 the Calum●●, who in this dete●●able & ● a● plumous con●cite followeth Cal●in, know that t● h●m S. Paul speaketh, and he shall once to his eterna pain (unless ●e in time repent) ●●ele true that which S. Paul threateneth: in, even for this particular blasphemous heresy of matching the base jewish ceremonies with Christ's most heavenly and divine Sacraments: A man 
H●b●a. ●●. ●●.  making frustrate the law of Moses is adjudged to death therefore by the verdict of 2 or ●. witnesse●. How much more deserveth he more extreme punishments, which thus treadeth the son of god under foot, and esteemeth the blood of the new testament polluted, by making it nothing superior to the blood of beasts, and so hath done contumely to the spirite of grace, & beyond all measure abased most vilely and contemptuously the divine state and majesty of the new testament! Let the discreet reader know that against this judaisme, the Christians ever from the beginning of Christianity, have had touching their sacraments, a more excellent faith and divine persuasion; as who upon warrant of Christ's words, have ever believed 
T●● 〈◊〉 ●● t●● 〈◊〉 ●●st. Chap. ●.  that in the one sacrament was delivered the body and blood of Christ, the same in verity and truth of substance that was sacrificed on the cros●e, as before more largely hath been deduced. And for the other sacrament (for I mention no more, because th●se men acknowledge no more) the holy scriptures and writings of the Apostles, and the church ensuing, have yielded unto it as to an instrumental cause, higher grace & virtue then to any sacrament 
Grace conse●●●d b● baptism Matths. 19,  of the jews law, or all their sacraments and sacrifices joined in one. For proof whereof, when Christ was baptised, the heavens opened, and the holy ghost descended, to signify that by baptism the way to heaven (shut before) is made open to is, & the holy ghost powered in to us, as Christ himself by word and 
joan. 3. 5.  deed taught most manifestly: except a man be borne of water & the spirit, he can not enter into the kingdom of god. And to testify that a●●u●●dly, and that in baptism Christians 
Act. 2. ●●. ●t. 11. 1●. ●●p. 19 6.  are made partakers of the holy ghost, in the begin ●●●g of the church, the holy ghost visibly deseended, & rested on them that were baptised by the Apostles and first preachers of our faith. And the gospel & Apostolical writings every where teach, that ●●bert the baptism of john, & by like reason any baptism used in the law were but ●g●●●●ue▪ in wa●er alone; yet the baptism of 
M●●t. 3. 11. M●●●. 1. 3. Luc ●. 16. joan. ●. ●●. A●●▪ 2. 3●. M●●. ●●. 16 Act. 2. ●●. 33. ●●● 22. 1●. T●●. 3. ●. ● Pet. 3. 21.  Christ, brought with it the holy ghost, it gave remission of synnet: and therefore to there that were otherwise faithful & believing, be●●●●s their faith and belief, baptism was ne●e●●a●● for remission of their s●nnes & eternal life. For which cause, it is called the holy ghosts laver or font of regeneration and r●●●uation. By i●, & the word of, life we ankle ●n●ed from sin and sived, as 〈…〉 & ●●uly as Ne● and his ●a●●●l●e was sau●● by the Ark and water supporting it in the time of the universal deluge. All which promises and testimonies so plain and preguant, other to 〈…〉, as Cal●●●. Zuinghus, Musculus and others do, with flat denial that by virtue of baptism any such matter▪ as grace & remission, is bestowed on us, or to elude by 
Cal●●● justit▪ ●●●. 4. ●●. ●●. ●u●n. 14. 1●.  interpreting all th●● to be spoken only for that baptism is a sign or mark to ●estife the Lords will unto us; is to make a ●est of all sc●●pture▪ nothing being so clear, but in this ●ort, and with this audacity may be shifted of▪ or else to expound all these te●ts so, that nothing be left singular to the new testament above the old, this is plainly to disgrace and deface Christ with his new testament. This is to match Moses with Christ, the servant with his 
Hebr. 3. 5.  ma●ster & quit to destroy this new testament, whose essence 
〈…〉 of in 〈…〉 〈…〉 〈…〉 〈…〉 ●● I●●●. ●. 17. G●●●●. 4. 25 Rom. ●. 20. ●ci●, 4. 1●.  con●isteth in this & differeth from that, for that the old law contained shodowes, signs & prefigurations the grace & verity whereof was fulfilled in Christ jesus. That was a law of secuitude, because it found men sinners & left the in then sin; occasionally increased & heaped sin upon sin, & by no means of the lavy delivered men 
2. Corinth. ●. v. 6. 7. 9  from the burden of sin▪ and therefore is called a Testament in the letter which killeth, not in the spirit which giveth ●●fe: the ministery▪ of death & damnation, because for the ●●●son a sore said, it was a greater cause of death & dam●●ion: 
Galat. 4. 31. ●●●ch▪ 1. 25. ●●●. 1. 74. Rom. 1. 2. G●●●. 31. 〈…〉. 20. 23. Rom. ●. 15. ●●. 2. Cor. 3. 6. 9  where as this, is the law of freedom & l●l ertie, especially for that it setteth men free from their sins, & hath old na●●e means to abolish sins when they are committed, and to pouregrace into men, whereby they may abstain from committing sin: and therefore is called a new Testament in the spirit which giveth life not in the letter which killeth, the ministery of the Spirit and justice, because it maketh men just & holy by conferring grace in her sacrifice and sacraments, whereas in those other of the la, was nothing else but a perpetual commemeration 
Hebr. 10. 3. Hebr. 9 15.  of sin once committed, without forgiving, putting away or abolishing the same. All which difference the Apostle sammatilie compriseth, when as comparing these two Testaments together, he concludeth, that the new Testament standeth, and is grounded on better promises then the 
Hebr. ●. 6.  old; which out of the prophet jeremy he noteth to be these: In the new testament, I will give my laws into theirs 
jerem. 3●. 3●  minds, and in their heart will I write them, and not in tables of stone as before, and I will be merciful to their iniquities; 
〈…〉. ●. ●. ●● 12. Hebr. 10. ●.  and their sins I will not new remember, which in the old testament were never forgotten, but by the very form of then service remembered perpetually.  
¶ But to draw to a conclusion of that which I purpose, that is, to make plain and manifest the true nature of the Eucharist after Caluins' faith, and the faith of such congregations as are erected & grounded upon his Apostolical ministery; and withal to demonstrate where to this gospel tendeth, that is, to a very abnegation of Christianisme, & establishing in place thereof, judaisme or some worse thing, let us in this principal mystery consider well, how they forsaking Christ and his Apostles, forsaking the Apostolical & primitive church of all fathers & martyrs, & the belief & use of this Sacrament practised amongst them: have taken their Supper from the jew, from a jewish ceremony used amongst the jew 
Vide Pap●●●ū Massonun de Ep●▪ cop. vrb●● lib. 4. ●n N●●●●●●.  before Christ's coming. It is recorded by good historiographers, that Berengarius was thought to have been instructed in this point of his insideliti●, ●y a certain jew: and that all his argument; which he made against the truth of Christ's presence in the sacrament, were borrowed and taken from josephus Albo a jew, a capital enemy of Christian name and religion. For that jew, chap. 2●. of his 3 oration which he wrote concerning the points of Moses' law, ushereth the self same arguments against the Eucharist, which afterwards, Berengarius & his sectaries cast forth: Eadem omnino dicit, que Berengarius & se tatores e●u● p●stea vomuerunt. Beza out of Emanuel Tremell: us the jew, telleth that among the jews it was a custom yearly when they did ●ate 
Beza in Luc. ●●. 22. v. 20.  their paschal lamb, withal to join a ceremonial eating of bread, and drinking of wine in this sort. The good man of the house, in the beginning of supper taketh an unleavened loaf, which he divides in two parts, and blesseth the one with these words: Blessed art thou O lord our god, king of all things, 
The jewish communion.  which out of the earth dost bring forth bread. The other part of the loaf ●e ●●uereth with a napkin and reserveth. Then ●al they to their supper merrily; which being ended, the good man taketh out that part of bread which was covered, and sitting down eateth so much as is the quantity of an olive, & distributeth the like to all that sit with him, in memory of their pass over. Then sitting still, in like order he drinketh, and saith the ordinary grace etc. This jewish ceremony I make choice of to compare with the Calvinian Supper, principally for that both in matter and form, & all circumstances it resembleth the Calvinian devise most aptly; but partly also, that withal I may show to the reader the incredible forwardness and perversity of Caluin and Beza, who when they have equalled all sacraments and ceremonies of the la with those of the gospel, yet forsooth for honour of their own invention, can not 
C●●●●n. Har●●●●● in Matth▪ ●a. ●●●. v. 26.  abide to have their peevish supper called a jewish ceremovie, or compared with any such: wherea● Caluin sto●meth marvelously: & Beza in the place before quoted, when he hath likened the one to the other very diligently, in fine as though he bore some special reverence to his own 
Beza in L●●● 22. v. 2●.  supper, addeth by way of correction, Long ●amen aliter judicandum est de hac sancta & solemni etc. yet must we judge f●● other wise of this holy and solemn institution of the supper (as it is set forth by John Caluin and the church of Geneva) whereby we are put in possession of Christ, then of 
The ●r●w●●● n●● of Caluin & Beza.  th●● external rite & human tradition. Thus Beza, most fond & frowardly. For what more peevish frowardness can be imagined, then that they who against Christ, his Apostles, and all scripture, have altogether made equal our Testament with the jewish, our sacraments with theirs, ou● Eucharist with their Manna, and water issuing out of the rock, our baptism with their red sea and other their ceremonial purifications; now for sooth can in no case abide, that we should say their tropical bread is nothing better than those figurative and tropical breads of proposition, or those cakes, or unleavened bread eaten with their paschal lamb? What strange logic? what mad Theology is this? Are all and every jewish sacrament a● good, as any of the gospel, and is this one not so? Is the rule true in all universally (which all contains yet but two) & is it false in this particular, which is one of the two? For by the way to stop the cavilling of some ignorant minister, and withal to reform Caluins and beza's wrong judgement, who term this, man's invention 
Calu●nu●●● Matt●. ca 2● v. 26  (as though in that respect theirs were any better) it is to be noted, that Emanuel Tremellius the jew, and Theodorus Bibliander the Suizzer, both of Caluins' religion, & therefore of sufficient authority in this case; and either of them better seen in the Rabbins and jewish ceremonies than Caluin or Beza; out of the Rabbins and Hebrew 
Vb● supra i● Beza.  Talmud write some what otherwise of it, than Caluin doth: of which two, the one signifieth obscurely, and 
Th●odo●. Bib. lib. ●. de p●schate Isr●●●●▪ pag. 25. 26.  the other writeth plainly, in a treatise which he maketh hereof, that it was a most ancient custom delivered by the interpreters of the law, amongst whom Esdras was chief, & instituted by god. He describeth out of the Talmud, in what sort it was ministered, something otherwise than 
Bibland. ubi sup ●●p●. 30  Beza doth. His words are: He that blesseth & consecrateth those symbols, useth this kind of prayer. Blessed art thou o lord our god, king of the world, who hast sanctified us with the precepts, and 〈…〉 us commandment to celebrate this communion: dedidi nobis mandata Communionis. After, he declareth 
The jewish Communion.  how the good men (who is the minister) taking out the bread, which he had laid up in a secret place, distributeth 
summa cum 〈…〉 one sum 〈…〉 caventes.  it, and every man eateth his porti●●, very religiously with marvelous care taking heed that no part thereof fall on the ground, or stick in their herd, or be any ways profaned, no otherwise then the Christ ans use the Lords bread. Finally this 
Regius in 2. pa●● operum respons●●● 2. li●ros Ecc●●●●e Missa, ca 7.  bread they name aphiki●o●: or as Vrbanus Regius (the coapostle with Luther in Germany, who also calleth this ritum antiquissi●●m, a most ancient ceremony of the jew) in his book against Eccius will rather have it, aphigman; & they suppose the Messiah to be signified thereby whose coming should be secre: and hid from the knowledge of the jews. This jewish communion and supper I would gladly learn of Calvin or any Caluinist, why & wherein it is inferior to their supper and communion? Remove from thence the words of our Saviour, remove all virtue and sanctification, let the bread be only symbolical and tokening bread; what hath Caluin in his supper above this judaical ceremony? Very much. For that (saith Caluin 
●●l●. in Mat. ●●. 26. v. 26.  if this ceremony were then in use among the jew, Christ so followed the accustomed manner, that yet he lead the minds of his disciple; to another consideration, changing the use of the bread to an other end. That Christ did so, we grant, & have before out of the gospels and other holy scripture 
Chap. ●.  showed at large. Christ both lead the minds of his disciples to an other ●●n●id ration, and changed the use of the bread & nature also, we confess, and the church ever hath believed. 
Comparison of 〈…〉 jewish.  But in your supper there is nether an other consideration of the bread & wine, no● yet use. For why: that bread was deputed to signify the Messiah, and so it did as effectually as any bread used on the table or communion of Calniu. Here is bread broken: so was it there. Here for a sigue & memory: so was it there. There was as much grace given as here. For less there could not be then nothing: and we must wonderfully take heed (as Calain 
Before pa. ●●  teacheth us, that we suppose not any secret virtue to be hid in or annexed to the signs. Here it is urged as a point 
The Scots ● communi●● books.  very essential, that the communicants kneel not, nor stand, but sit, so ●ate they there. That many should be present to make up a communion: so was it there. This is done with prayers and praises of god: so was that. That figured and represented Christ to come; this is nothing else but a sign and representation of Christ now past. This is a symbol and sign of love and charity; so was that. The Caluinists use their bread & drink with much reverence. The jews used theirs with much more; where of I think the ministers themselves will bear me witness. For they make small account, if pieces of the communion bread falling under the table be eaten of dogs: & many present eye-witnesses there are, who have seen that when the cup was now in the hand of the communicant ready to be received; the wine hath been cast on the ground by very zealous and chief Protestants, because they espied some more or straw in the wine, whereas these jews showed far greater regard towards the bread and wine of their Communion, as Bibliander telleth us. Brieflly let an indifferent Caluinist examine this rite diligently, and point by point compare it according to the true rules of Caluins' discipline with Caluins' 
The G 〈…〉 communion, nothing bet-- ter ●●●n this l 〈…〉.  supper and he shall not possibly find any reason, degree, article, or any circumstance, why this jewish communion is not equal to the communion of Caluin, save that as Caluin teacheth, this bread figured Christ to come afterwards, his bread figureth the same Christ come already. Which circumstance albeit it make somewhat in the mind of man, unto whom things past are more plain & evident than things to come; yet in the communion and bread thereof, it maketh nodifference at all: no more than it maketh a difference in the singer of an horologe, that at one time it showeth the ●owre of 12. in the night, anon after it showeth the same hour of 12. in the day: no more difference than there is in a man's finger, if in the morning he point with it to the Sin rising, & at night point with the same singer to the Sun setting & going to glade. And thus much doth Bibliander plainly giant and confess. For thus he w 〈…〉 in the book & place 
Bibliand. v●● supra. pa. ●●.  before cited: The ●e●e is the holy paschal feast did eat bread which represented the Me●●●●s. That therefore both Christians and jews may clearly see, that the self same mystery and sacrament was hid in the paschal supper of the ●l● church ●●●e jews, and in the ●●per of the Lord and Eucharist 
〈◊〉, cap. 〈…〉 de far 〈◊〉 & ●z●●●●. Musc. 〈◊〉 commun●●●, ●●p●d ●●ana ●●●● pa●. ●●●.  ●f the Christian church I will declare that ceremony ●ut of the jews Ti●●●ul. In like manner Wolf. Musculus in his common places writeth expressly, Christ ●ra●●●eth no new matter, but things v●●●●l and vulgar in that paschal ●erer●●e he appled to a sacrament of the new ●est ●ment. Wherhfore he ●●●e unleavened bread, the bread of the I wish p●●●, and the 〈◊〉 also thereof, both which the jews used n●their solemn paschal ceremony. And this bread and drink without any consecration, or sanctification, or alteration other than was vse● among the jews (save only that it should▪ e●●e for a sign of a thing now passed, as before it signified the same to come he made according to these men's doctrine, the sacramental bread of the new testament. So that if no ●we can orderly as hath been declared, 
The 〈…〉 doctrine 〈…〉 the supper.  proceed by legrec●, first to remove from the sacrament the true body and blood of Christ, and leave yet a real quality & virtue derived thenge, then to take away that real quality & descend to a spiritual eating only by faith, and make no other presence of Christ in the supper then in hearing a sermon, or reading a chapter of some good book, after to take a●●a● that also & make the supper to serve only for a seal and testimony, that we have received Christ by faith; in the next place to make the supper a bare sign of Christ's body; and finally a mere ●●wi●h ceremony causing us to remember 
〈◊〉 Supper a 〈…〉  the Messiah ●ow fistene hundred years since incarnate ●● the jews communion put them in mind of the same Messiah who was to be incarnate many years after: it besides, specially and principally we have a singular rega● 〈◊〉 with the Schoolmen & Catholics we imagine not any secret virtue to be hid or annexed to this 〈…〉 bread, no more than was in that brea● of the jew, or is now in other common bread vse● at the vulgar suppers of religious Caluinists, who in their suppers and dinners think of Christ's death: then come we nigh to have a right apprehension and concene of 〈…〉 communion.  
And to this very conclusion, as the whole doctrine of Cal●m and the right sacramentaties tendeth so Z 〈…〉 us Prince of the sacramentaries (which excellent man's doctrine 
Be●or pa. ● 90.  was ever agreeable to Caluins concerning the sacraments) expresseth the same in most plain and ●lat terms. For speaking of the first sacrament of baptism, which ●e 
〈…〉. Idem ibid. lib. de baptism. ●●. 67.  cal●●t● the chief and principal sign of the new testament, Wha● is ●aith he● the condition and virtue thereof john declareth Matth. 3. I baptize you in water to repentance. john taught them to amend their lives and to repent. And wh●●r●●e●ued his preaching, these he marked with the external element of water: nec tamen i●circo aliqua ex part mel●●res errants: 
〈…〉 ●ut a sign ●r ceremony.  and yet for their baptism they were never a whit the better. For what let was there, but that they might have repent as well without baptism? Therefore baptism is only a ceremony and sign etc. And in the next lea●e: The baptism of the 
Ibid. sol. 6●.  Apostles was all one with that of john. For they also as well as John, gave nothing els●bu● the external sign of baptism. ●uapropter illorum quoque baptismis: non ●● u●fuit quam signal pur●dā initta e & extern●●remonia. Wherhfore their baptism also wa● nothing else, but a certain entering sign and external ceremony. And a little after: It was a great error of 
Ibid. sol. ●●:  the old Doctors, that they supposed the external water of baptism to be of any value towards the purging of sin. For it is most assured that the external baptism in water is of no force 
〈…〉 conser read 〈…〉 purifis 〈…〉.  or v●e● to the cleansing of our souls. And therefore this ve●● baptism whereof the Doctors make ●o great a matter is nothing else but a ceremony: I mean an external sign, whereby a man professeth, that he will now follow Christ. All which in his answer to Luther's confession, he apply in like manner indifferently to the Eucharist and to the sacraments of the old la. For this (saith he) is the office 
〈…〉 477.  of every sacrament that it signifieth only etc. So did circumcifion: so ●●● the pa●ch●l lamb. So baptism maketh not men the sons of god▪ but these which before were the sons of god, receive by baptism a testimony, a sign or badge thereof & the like i● d●ne in ●he supper of Christ. Yea this he reckoneth for so su●e a principle that of the two, he thinketh the sacraments of Christ's gospel more void of all spiritual grace 
Zuin●l. 〈◊〉 sup●●, 〈…〉 quanto minus  and virtue to sanctify then those of the old la. For so he disputeth: I● in the old Testament, the carnal and external sacrament could not bring any purity or cleanness to sinful and de●iled consciences▪ how much less can such sacraments do v● any like profit in Christ in the new testament, where only the spirit giveth life, and worketh all?  
¶ Against all which if perhaps the good reader think that in beza's words before cited there is some secret 
〈◊〉 pag. 101.  force and pith to advance his supper above those other; because his ●upper he termeth a solemn & holy institution whereby we are put in possession of Christ, or else in Caluins' 
pa. 91.  objection taken from the Apostle: let the reader be warned▪ that this of Beza is nothing else, but a solemn kind o● lying & hypocritical feigning, usual to him & the rest 
beza's hypocrisy.  of his brethren as before bathe been said. For he meaneth nothing more, but that by their holy and solemn bread, our faith is stirred up to believe Christ, by which faith we feed on Christ, and so apprehend and possess him, even as did the jews in their communion. And the very self same holy and solemn apprehension and possession Beza in like manner attributeth to the jewish ceremonies. & thereby discovereth his counterfeit & solemn hypocrisy used here. For expounding that word of S. Paul where he calleth circumcision signaculum justitiae, Beza falleth out in to a wondering & exclamation, Quid 
Beza ad Rom●. ca 4. v. 11.  magnificentius de ullo sacramento dici possit▪ What can be spoken more highly or amply of any sacrament what so ever either old or new! Before, the Apostle called it a sign, which is 
Christ possessed as w 〈…〉 y the lev●●●● supper as by the Calu●●●●●  the common nature of all sacraments, for that they are external signs and ceremonies. N●● he expresseth the substance and effect thereof, that it is ordained not only to signify, but also to s●ale the justice of faith, by which we are put in possession of Christ himself, quatenus s●ilicet spiritus sanctu● reipsa id intu●●rae●●a●, quod externa c●remonia praelicationi verbi coniuncta oculis repraesentat: I mean so far forth, as the holy ghost ●●th perform that within, which the external ceremony joined to the preaching, outwardly representeth to the eyes. This is the precise and true form by which he meaneth that we are put in possession of Christ by his holy and solemn 
S 〈…〉 pa.▪ ●7. 8●. ●●●  supper; for that by the breaking of bread and preaching of the minister, our external senses (if we well attend the breaking and preaching are moved and consequently by means thereof, our faith and mind erected to believe, & so the holy ghost working in our hearts, we possess Christ, which possession (as he granteth) was in like sort and as largely given in the jewish sacraments, as in the Christian.  
As for the objection taken from the Apostle, & used by Caluin, Beza, Martyr Musculus, and lightly every other sacramentary, that the jewish Manna, water out of the rock:, their passing over the sea, and baptism in the cloud was as good and effectual, as our sacraments of 
〈◊〉 〈◊〉 ●●● the Apostle.  baptism & the Eucharist; and that the jew in those figures received the self same food in the one, & spiritual benefit in the other as we do in these sacraments of ours: 
Before p●. ●●.  the answer is, that they all sowly corrupt and pervert the Apostles words and sense. The Apostle saith not that the jew had the self same spiritual food which Christians ba●●, as though he compared jews and Christians together but that the jew among themselves good & bad, just and unjust, received those benefits there mentioned. 
Exod. 14. 22 ●●●●. ●●. ●● Num●●. 18 Exod. 10. 15 17. 18.  For the jews all alike, passed the red sea● they were all directed alike by the cloud, they all alike did eat of Manna, wherein the evil men had as great pre-eminence as the good; they did all alike (& so did their beasts) drink● 
Exod. 17. ●. Num. 20. ●0. 11. ●. Cor. 10. 5.  of the water, which issued out of the rock; albeit most of them were wicked men in whom god was not pleased. This is all that the Apostle saith. These were temporal benefits bestowed upon the jews, which in no place of the Scripture have annexed unto them spiritual grace or remission of sins, as have the Christian sacraments whereunto they are impiously opposed. And therefore S. Basil with great zeal mue●gheth against them which make such odious comparison, as men who utterly disgrace and extenuate the majesty of the new testament. 
●assius lib. de Spiritis sancto. cap. 14.  For (saith he) what remission of sins, what regeneration or renovation of life was given by the sea? what spiritual gift was given by Moses? what mortification of sin was wrought by his ceremonies or sacraments? As for the word (spiritual) applied by S. Paul to Manna & the water, he calleth it spiritual, partly because it proceeded from a spiritual, divine, & miraculous cause, as in the story is noted, partly because it signified, (as did almost all things in the 
●. Corinth. 10 11. ●. Reg. 6. 7. ●. P●●. ●. 5.  old la, even the very stones and timber of salomon's temple) spiritual things, which were to be exhibited in the new testament in Christ and his church. For, that of itself it was not ordained for a spiritual food but for a corporal, the very text proveth (which assigneth the use of it to all indifferently, no less to evil men, then to good, yea no less to beasts, then to men) and our 
●o●. ●. ●●. 49.  Saviour himself; who plainly separateth it from the divine Manna of the new testament, & directly affirmeth it to have been given for a corporal food, & to differ as much from his divine body given in the sacrament of 
Ambros de ijs qu● initian●ur ca 8. 9 Cyril. lib. 3. in joan. ca 34. & lib. 4. cap. 11. Chrysost. in 〈◊〉. 〈◊〉. 44  the new testament, as doth any vulgar bread or flesh. And thus do the ancient fathers agreeably to Christ's words▪ expound it, acknowledging it for his proper and peculiar use to have been an earthly food; though besides it were a sign a figure, an image, a shadow and signification of Christ the spiritual Manna and heavenly bread, which in deed came from heaven: in which first word of the definition of our sacraments (for every sacrament is a sign) that Manna and water of the rock 
August. ●● psal. 72. 77. Idem Tract. 1●. in joan. et lib. 50. Homil. Hom. ●●  agree with our sacraments; and therefore some times, so far forth they are by S. Austin compared together, but touching the effect of grace, never made equal.  
And now if it shall please the reader to confer these last 6. rules or obseruatons gathered out of the doctrine of Caluin and the Caluinists with that his first magnifiing of Christ's real presence in the Sacrament of the Supper; he shall very easily discover him to be a wicked hypocrite, and also find every parcel & point of that whole paragraph gainsaid and refuted by each one of these 6. observations ensuing: which if a man would gather in to a table after the example before showed, he should fill a 
pa. 77.  great deal of paper; and find at the lest so many contradictions in these later against that first, as be sentences (perhaps lines) in that first. He shall withal be able to frame to himself some certain and sure knowledge (to sure at l●st, as may be gathered out of the writings of such wethercockes; who according to the Apostles 
Ephes. 4. 14. lu. ●. 12.  words, are tossed up and down with every new conceit, as a light cloud is carried here & there with every puff of wound) what the Calvinian supper is; to wit 
Th●● definition of Caluins' supper.  (after his own description) bread and wine, or some like nutriment, void of Christ's body and blood, or any virtue thereof, or any other grace; instituted for this only purpose, to put us in remembrance of Christ, in no respect or comparison, better than the significative bread or sheep's flesh used by the jews in their Paschal suppers.  
¶ And thus much touching the equality of their sacrament with the jew, as they grant, & we accept: so hereupon a little farther we prove, which perhaps they will deny, that the jewish sacraments were better than 
Before pa. 40. 41. 4●.  thence: not only for that the jewish had their Institution from god and his holy prophets, whereas this supper proceedeth directly from the devil & his Ministers; 
The jewish Sacrament much better th●n the C●l●i●i●●.  but also for that comparing the sacraments thus by them described, in themselves, the jewish much excelled. Whereof this only reason in their divinity is a most sure demonstration. The preper use, institution and end of the sacrament is this, and in this confuteth 
〈…〉 pag. ●●. ●●. ●7.  the benefit thereof, that it stiri●th up our ●aith, & moveth ou● external and internal 〈…〉 to consideration of the thing signified, that is, Christ & his death. Whereof ●●●●l●w●th, that where this 〈…〉 is most ●ound, where a sign is most l●●●●y, 〈…〉 and 〈◊〉 to move ou● senses, & 〈…〉 iy to quicken ou●●aith and excite our minds to the consideration of Christ & his death, that ●g●e hath in it so much the more singularly and in a more high and excellent degree, the nature of a sacrament. But this was sa● better and more effectually wrought by 〈…〉ng a lamb, by p●w●●g out the ●lud thereof, then by 〈…〉 bread, and drinking bear, 〈…〉, or wine. I or both the lamb is a more noble creature,, then is bread, & therefore more apt to agnatic Christ's body the noblest creature that ever was, & the innocency of a lamb to signify Christ's innocency; that lamb killed, that flesh, that blood was a more l●●●ly sign or this lamb of god killed for ●s, of his body, 
john. 1. 29. 30.  of his blood given for ●s, then breaking of bread & drinking of any wine or bear, be it never so strong. Therefore in that wherein consi●●e●● the proper nature of a sacrament the ●ew●●h excelled ours. Again, an other sacramental signification, and the same very principal 
S● a●t●●●ap. ●●. ●um. ●●.  〈…〉 they in this, that as the bread and wine nourisheth our bodies corporally, so Christ ca●e by faith nourisheth our s●w●es spiritually. But that jewish supper having in it, young, tender, & nourishing flesh of a lamb, together with bread and wine, nourished corporally, and so signified Christ body nourishing spiritually, far better than only bread and 〈…〉: much better than their water & 〈…〉. o● such other le●●er nourishing food, in which the 〈…〉 a● supper may be ministered.  
If 〈…〉 to take some one other or the jewish sacraments, 
●●lv. in 1. Cor ●●. 1●. 〈◊〉 2. 〈…〉 1. ●●●●. ca 1●. v. ●.  Ma●●● for example, this excellency will yet appear much more. That was a sacrament of theirs, (saith Caluin, and also Beza) correspondent to our holy Supper; & the one e●u●l to the other say they; but far surpassing, ay I, if these men's doctrine of sacraments hold for good. P. 
Martyr in 1. Cor. 1. 10. ●. 1. 2.  Martyr writing upon the same place of the Apostle, gathereth out of A●●n ●●●a & other Rabbins, certain miraculous qualities & proprieties appertaining to that sacrament of Manna, whereof I will note some few, 
●●● jewish 〈…〉 sup p. ●.  〈…〉ing withal the present comparison which I ●●ue in hand. That Manna (saith Peter Martyr) had many proprieties whereby it did most ap●ly represent & foreshow Christ: as first, in that it was given them without all labour & pa●ne of the jews. Wherein it signified Christ given & sent 
1  from god the father to men not for their works and deserts, 
Sacramental 〈…〉 ●f Manna.  but of his mere goodness and mercy. The bread of ●alu●● being procured by ordinary labour & travalle of ploughing, ●o●ving, reaping, baking, can signify no such thing with Manna, but rather the clean contrary. 2. That 
2  reigned down from heaven after a very miraculous sort. So Christ also had a celestial and divine nature as god, and as ma● framed to him else a body of his mother a virgin without the seed of man by the divine operation of the holy ghost. In respect of which his d●●ine and celestial incarnation, for that in this sort he took flesh, the Apostle Paul opposeth him to the terrestrial and earthly Adam. & termeth 
1. Cor. 15. 1●. 47. 44. 45.  him the second Adam celestial and heavenly from heaven, and his body a spiritual body, whose generation of a virgin 
〈…〉 3. 9 ●● 10.  quis enarrabit, who is able to declare● saith the prophet I say. All this being signified by the jewish Manna miraculously coming from heaven, no one jot is signified by the bread of this new Genenian Supper, but the contrary; as which hath a contrary nature proceeding out of the earth, not from heaven: by man's labour and toil, not by any miraculous operation, and therefore more fitly leadeth the communicants to think that Christ was begotten as other men are, ba●ely and carnally according to the old heresy of the 〈…〉 tes, then by the divine operation of the holy ghost, as is the Christian 
3  belief. 3. The jews wondered at Manna, and therefore 
〈◊〉 16. 16 〈…〉.  exclaimed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What thing is this? whence also Manna had his name. They wendered, partly because they knew not the original of ●t, pa●●y because they sa●● wonderful effects in it. In like mane● Christ was designed so to come that al●●● in general all the Iewes kn●●● that he was to come from the stock of Abraham and 〈…〉; yet in special from what li●e, in what ma●●●●e, by what means, what per●on he should be th● was unknown to them, and therefore they ●y Christ the Me●st●● 
〈◊〉. 7. 27.  when he shall come n● man sh●l know whence he is. 〈…〉, 
Exod. 1●. 1●. 1. 〈◊〉. ●. ●. ●5.  as the ●ewes wondered at Manna for the st●a●●ge effects thereof, whereof one was, that he who gathered most, had no more than ●e t●●● gathered le●●●, & contra● w●se he who gathered le●t, was as abundaantly satisfied as he that gathered most (which is also d●●●●ly fulfilled in the blessed Sacrament) so Christ did show ●orth many wenderful effects & miraculous works, for which all the people continually wondered at him ●eth in his words, and in his works as the ●●o●e of the gospel 
M●rt● 2. 27 ●● 9 33. ●●. 〈◊〉 ●. ●●● 9 43. c●p 4. 22 ●2. ●●p. 20. 2●.  every where recordeth. All which being so aptly represented by Manna what one title or point of like signification is found in this bakerly Communion of the Calu●●●is, where at none of the brethren them selves wonder & say; MAN HV, What ●● this? because they ●now it to be nothing but ordinatie common, & vulgar bread ●● their own doctors charge them to make n● divine 
The 〈…〉 bas. 〈…〉  or ●●g●●● esteem of ●t. Whereof Muscul' writing▪ 〈…〉eth S. Chrysost. for that upon Mat. how. ●3. ●● sa●t●. It is not man's power to make these divine mysteries. Christ ●e●u that ma●● them ●n that first, upper, he also maketh them at this present. We o●●u▪ ●e the place of servants, 
Mus●●● l 〈…〉 pa. 3●0.  but he ●●s qui sanctificat et immutat, that sanctifieth and ch●un●e●h the▪ ●hese words of Chrysost. (sa ●●. Muscul') are spoken rather rhetorically then truly, ●at●er as became a 〈…〉 then a● honest plain man, & as the truth of the ma●ter required: and if he respect Christ's c●m●●● 〈…〉 H●● fac●●e do this i● i● altogether false. For Christ 
●●●●us 〈…〉 ●.  bade us nether ancti●e, nor chance bread and wine, but to ●●ea●● bread and part it amongst us, and with thanksgiving, to eat and drink it as a sacrament or sign of his body and blood in memory of him; quae sacramentalis c●remoni● humanam virtutem non superat: which sacramental ceremony exceedeth not the power of man. Which is most true. For every man can make such a ceremony: and every tankardbearer and good wife can as well minister such a Communion of breaking bread and drinking wine with thanksgiving in memory of Christ, by virtue of their vocation, as the minister by virtue of his. So then this Calvinian bread and drink is nothing like to Manna: here is no admiration, no wondering at it, & therefore nothing comparable is it to that jewish bread for representing Christ most glorious and wonderful in all his doings from his first conception to the last hour of his 
4. 9  being here in earth and ascension to heaven. 4. 5. Manna nourished abundantly, it had divers very sweet and wonderful kinds of taste, sua●es et admirandos sapores; to signify, that Christ should suffice to nourish all the world, and that the fruition of him was most joyful and delectable, of whom it 
Psal. 33. ●.  is written, Taste and see how sweet the Lord is. This Geneva bread nourisheth no more than other doth, it hath no better taste than other bread (if it have so good) & so in this it nothing figureth Christ, like to the jews Manna. 6. Finally, omitting a number, and every one very 
6  sufficient to prefer that sacrament of the jews before this of the Caluinists, that Manna of the jew was 
Exod. 1●. ●. 3●.  very white, & the scripture specially mentioneth that colour not without mystery; for thereby was signified (saith P. Martyr) Christ's immaculate purity & innocency, who never committed sin, neither was there found guile in his mouth according to the prophet. This purity can not 
Esai. ●3. ●. In fine Comn●●i●●●● Latina impress● Londin●. ●●. 1572.  be signified by the Calvinian bread, which as by the English order should be taken of such common bread as men use ordinarily at their tables, so myself and divers other have some times seen it so brown, or rather black, that as Clebitius the chief Zwinglian minister of Heidelberge writeth of Heshusius their Lutheran superintendant, that when the silver pixes there were melted & made 
Anno. 156●  away, he caused others to be made of wood, and reserved 
Clebitius in lib. Victoria v 〈…〉 na Pepatus S●●▪ ●●s. a●g●●. ●4.  his Eucharistical bread in a wooden one, and the same so sluttish, as was not good enough for a cowherd to put his butter in it: sord●da, at non digna in qua bubulcus suum reconda● butyrum: so such Communion bread hath been (and I believe is) used in some churches of England, and also Scotland; and that according to the rule of their gospel and Communion books, that a good householder would allow better and fairer to his catters; sure I am many do allow better to their ordinary servants; & so nether in this respect can the bread of Caluin compare with that jewish sacrament: but rather clean contrary, as that signified by his colour, purity and cleans; so this signifieth sin and filthiness, and therefore hath no resemblance with Christ, as that sacrament had. Thus resting upon the signification common to both sacraments of the old: la and the new, and removing all grace and virtue (as do the Caluinists) proper to the new above the old, most clear and sensibly apparent it is, that amongst other, that sacrament of the old la far surpassed this of the new, because (as P. Martyr writeth) that sacrament had such a number of properties, by which it did very aptly design to us and represent the thing signified, that is Christ JESUS (by which signification these men define their sacraments) whereof this Calvinian sacrament hath scarce any one: and for very many of these properties, it rather containeth a contrary and false signification, and consequently leadeth the communicants to a wrong, false, and wicked opinion of Christ the thing signified.  
A man might add to the premises for a surcharge, 
The Calvinian supper & baptism, no sacraments of the new testament. Me●an●●. in locis come. cap. ●● sacrament.  and the same more general, that this doctrine of our adversaries quit abolisheth and taketh away all sacraments of the new testament. For whereas the catholics confess, & some Protestants also, (namely Philip Melanethon and Martinus Kemnitius, who hath written most exactly of the sacraments) that to the nature and definition of a sacrament of the gospel, is necessarily required that it be, as Melanethon calleth it▪ a ceremony, as Kemnitius, 
Kemnitius in 2. part▪ examinis▪ cap. d● effica●ia sacrament.  a sign, instituted by Christ in the new testament: by this definition, nether can baptism nor yet the supper be duly called sacraments of the gospel. For our baptism the Protestants, especially zwinglians & Caluinists universally 
Zuing●. Tom. 2 lib de baptism. fo●. 73. 74. certis●imu●●●st. Calvin. Instil lib 4. ca 15. num. 15.  teach us to have been instituted by john & not by Christ. So writeth Zuinglius expressly in a number of places: john Baptist instituted our baptism: and the baptism of Christ and john was the self same: & this saith Caluin) is most certain. The same is the judgement of Bullinger, Musculus, Beza, Gualterus Tigurinus, and all other for aught I have read. So that baptism is not of Christ's institution, but of john's, and so not of the gospel, but of the law. And the very like is to be said of this supper. For according to these men, as Christ borrowed his baptism thence, so did he this supper or sacramental bread, 
Before, p●▪ 104.  which being in use & practise among the jews, Christ himself took from them, and with their baptism lest also this supper to his disciples as he found it, without adding any new form, fashion, grace; virtue or sanctification, as haith been said. And therefore properly and truly to speak, both these are ceremonies or signs of the old law, not of the new; received thence not invented or ordained here, and therefore can not properly be called sacraments of Christ and his gospel, but ceremonies of Moses and the old testament, where is the first institution, nature, fullness and perfection of them.  
But to omit this and return where I left, to our Protestant 
The jews ●a 〈…〉 Supper mu●● better than Calvins'.  supper and that jewish; I will end this chapter with the Protestants own comparison, only stretching that, one joint farther than they do, yet no ●o●e farther than manifest reason (such as themselves yield & allow) 
Before, pa. 92. 93.  permitteth, in this sort: If we regard the paschal supper of the jews, and the gospelling supper of the Caluinists as they are signs of grace, so is that jewish supper a more noble sign, and signifieth better than this, as now hath been the ●ed. If we regard them as memorial, so that in 
pag. 110.  faithful minds renewed the benefits of heavenly grace better & more effectually than this, as being a memorial more lively and evident then is this. If we respect them as they are seals of the justice of faith▪ so that sealed and confirmed it more strongly and durably then this; both for that blood is a more durable seal, than wine; and here being only bread & wine, whereas there was bread and wine, and besides, flesh & blood; those many must needs seal more strongly than these fewer. For both reason, and scripture teacheth, that a triple or quadruple bond is 
〈…〉 ca 4. 1●.  of more strength, than a double or single. If we weigh them by their external shape and similitude as they figure & represent the things signified, so there is no comparison between this and that, because the paschal lamb and blood thereof was a more lively representation & figure of Christ 
Before pa. 92.  the immaculate lamb, by whose blood we were to be redeemed, then is the Calvinian bread and wine. Wherhfore if touching any other matter there can be put no difference between the one and the other, as themselves confess: and then in these so many points, manifest reason taken from the very nature and intrinsical propriety of the sacraments according to their own description, convinceth the jewish so far to excel theirs; let the Christian reader hereof conceive, what a gospel they have: what a communion out of it they have drawn and invented; how base, how simple, how contemptible, and beggarly! For if they make the Apostle so to speak of the 
Before pa. 96  jewish sacraments: much more justly may we be bold so to term theirs, which we see to be so many degrees 
Caluins' gospel ●ead ●ot● judaisme.  base & more beggarly than the jewish. And can it sink into the head of any Christian man, that Christ our God and Saviour was incarnate, and came into the world, so to alter the la, the sacraments & ceremonies thereof, that he would make exchange for the worse? That he would abrogate and take away sacraments more lively, more beneficial, more effectual and gracious; and substitute in place thereof, sacraments more dead, more fruitless▪ more vn●to itable, yea altogether weak, impotent and graceless? If this be not only unprobable, but also unpossible, then is the Caluinists doctrine, which thus teacheth, not only heretical, but also Apostatical: as which tendeth to the overthrow of all Christian religion, of Christ's gospel and incarnation; and by these crafty and mis●hevous sleights, laboureth in steed of Christianisme 
B●●● epistole 1. 5. 65. ●ut●e●●●●. 4. peasant's in ●●▪ ●●●●●. ●ol. ●2●.  to plant judaisme, from Christ's gospel to bring us back to Moses, & of Christians to make us jew: at which rock many of the purest and most zealous Calvinists have made shipwreck already, as in their own writings we find it recorded.   

OF THE Word SACRAMENT; and the Calvinists definition thereof.  
The Argument.  
The general sum of these Sermons.  
The word (sacrament) disliked and condemned by M. B. and the sacramentary doctors: which yet because it is doubtful and ambiguous, and fit to deceive simple Christians, themselves use most. Which thing is exemplified by their wicked & corrupt expounding the words of Christ spoken at his last Supper upon the abu●e of that only word. Their great falsehood and craft in speaking like Catholics, when yet they mean altogether as heretics.  
Although no sacrament of the new testament be ever called a seal in the scripture; yet upon that word once attributed peculiarly to circumcision in Abraham, the Caluinists frame their definition of a sacrament, that it is a seal to confirm gods promises. Which definition is improved by manifest demonstration, that the sacraments have no such office to confirm ●r seal gods promise, ●ether in respect of the promise itself, nor yet of Christian●, whether they be strong in faith or weak in faith; or infants without faith; nor yet of the minister that preacheth the promises. This definition and doctrine of the Caluinists tendeth directly to Anabaptisme.  
It is farther declared how unfitly and fond the Caluinists call their sacraments, seals to confirm gods promises. In which sen●e they were never called seals by any Apostle or ancient father. So that the Caluinists have small cause to glory of this their invention as they do.  
CHAP. 4.  
Having made declaration, first, what is▪ & always hath bone the Catholic, universal, constant and true belee● concerning the Sacrament of Christ's body: next, what is the particular, variable and uncertain opinion of the Protestants, that kind of Protestants I mean, which for distinction sake from Lutheran Protestants of Germany, the world first termed Carolostadians or Sacramentaries; afterwards zwinglians or Caluinists, I come now to examine these Sermons: wherein I shall have occasion to be the shorter, for that much they contain not whereon a man should make any great stay. Many things are in them indifferent, 
Th● sum of these 〈◊〉.  with which I will not meddle: many things very false and slanderous which I will in a word note and so pass over: many heresies there are, and the same very soul & gross (especially in the last 2. Sermons) touching justification, faith good works and security in sin, which for that they are not incident to this argument, I seal shortly dispatch in a few lines. Most of the stuff of these Sermons is drawn out of Caluin, whom this man chief followeth (as lightly doth all the Scottish and for a great part the English ministery) both in form of doctrine, and also in manner of utterance. Here shall the reader find the self ●ame diversity, inconstancy, and contradiction as hath been noted in Caluin before. Ho s●ald find the same affectation of much mystical and supercelestial speech, when as the meaning & conclusion is base, earthly, & contemptible. Yet is he not always a follower of Caluin. Some points there are, wherein this preacher dissenteth both from Caluin, & also Zuinglius, from Geneva, Zurick, & other reformed congregations, & followeth a proper & peculiar fancy of his own. And which the reader is always to note, here shall he find every thing boldly avouched, but never proved, nor any authority almost of scripture, gospel, prophet, reason Theological, or any sufficient ground brought for confirmation of things most doubtful and resting in controversy; but all such things justified by bare words, and proved by his own authority; save that more like a Physician then a Divine, in some places he 
See the chap. 18. and 2●.  much urgeth physical arguments, and rules of Physic. And this is the general sum & form of these Sermons.  
¶ Now to enter in to particulars, such as are most important, and concern the sacrament: first of all, he findeth 
pag. 4.  fault with the use of this word sacrament, because it is ambiguous, & there are risen many tragedies about the ambiguity of this word, which are not yet ceased, nor will cease 
The word, sacrament, much disliked by M. B.  while the world lusts; where otherwise (saith he) if men had kept the Apostles words, and called them Signs and Seals; all this digladiation, strife, & contention apparently had not fallen out. But where men will be wiser than god, and give names to things beside god upon the wit of man (which is but mere folly) all this comer falleth out. This afterwards in his 3. Sermon he repeateth: & much inveigheth against 
pa. 1●6.  men, who not content to call it a holy seal▪ which is the Apostles word, who calls it so Rom. 4. 11. would needs go about to be wiser than god; & go beyond god, & are not 〈◊〉 with the names, which god hath given by his Apostle, & which Christ himself hath given. Which if they had done▪ I am sure (saith he) none of these great storms, & tragedies, and debates had fallen out. Out of all which, he draweth a very so her instruction: A lesson by the way (saith M. B.) Let no flesh presume to be wiser than god: but let them stoop, and keep the names which god hath given to this sacrament. In which words & discourse, to omit some other things very well worth the noting, a lesson the reader may learn much better than that which M. B. giveth him: that is, our adversaries great frowardness and blindness in their manner of writing, disputing & preaching. The which because it is by M. B. made the very ground and foundation of his Sermons: and is common to him with the rest of his fellows and comministers both in Scotland and out of Scotland, I will open somewhat more at large. The word sacrament (saith M. B.) is not used in the scripture: it is invented not by the holy ghost, but by the wit of man, which is mere folly: it hath been and is the cause of much strife, contention and digladiation; of great storms, tragedy; & debates, which yet continue. The scripture appointeth other names, as signs or seals. Hereof this evangelical lesson is to be learned, Let no flesh presume to be wiser than god: but let them stoop, and keep the names, which god hath given to this sacrament. 
M. B. notably contradicteth himself.  and yet forsooth both himself in these self same Sermons, continually every where: and all other the principal writers of his side, omitting the names of signs & seals given by god; forgetting their own lesson that all flesh should stoop, and use such names of signs and seals as god had given, in steed thereof will needs use the name of sacrament, invented by the wit of man which is mere folly (and then they not very wise that use it) & by so doing, maintain this contention and digladiation, these great storms, tragedies and debates, which is the part of wicked men and ministers of sedition. If god give you variety & choice of other so apt names, so good & profitable, whereas this is so harmful and mischevous; why refuse you god and follow man? Why in every leaf of these your Sermons, is there set forth in great capital letters this wicked word Sacrament, invented by man, & not rather the word Sign or Seal appointed by god? As you have altered the Mass in to the Communion, Bishop in to superintendant, priest in to minister, church in to congregation etc. so why in like manner change you not sacraments in to signs and seals? and then inscribe these your sermons, Sermons not upon the sacraments, but upon the signs and seals? But this fault were less and more pardonable, if these men upon the self same word 
The wicked sophistry of Caluinists.  which they condemn, did not build the whole frame of their cavilling and sophistical Theology, when they either write against their adversaries, be they catholics or Lutherans, or in sermons preach to the people: because the word being in deed ambiguous, ministereth them more occasion to multiply words, to shuffle from one sense to an other, to abuse their simple auditors, and to save themselves from plain and direct expressing of that, which in deed they still intend, although at some times they are loath to utter. joachimus Westphalus the Lutheran, in his last answer to Caluin writeth, that Carolostadius (the first father of the sacramentaries in our 
Westphalus in Apology▪ pa. 5.  days) in his disputations and books of the supper of the lord, utterly rejected the word sacrament, as new and not found in scripture. But our adversaries the Caluinists (saith he) because they find the word apt for them to shift and lurk under, very greedily embrace it, and make it their chief ground and ankerhold. So Caluin braggeth, that this is to him a wall of 
The word sacrament, magnified by Calvin.  brass, that Christ's words are to be expounded sacramentally. This one word, he boasteth, is sufficient to overthrow all the arguments of the Magdeburgenses. Hereon he frameth his rules: hereupon he bringeth in his tropes. If a man mark him, he shall find, that ever he maketh his retreat to this one word (sacrament) and as a sure buckler he ever opposeth a sacramental manner of speech, when he hath nothing else to say. In one place he writeth, that all this controversy might forthwith be ended, if we could be content to admit a sacramental speech etc. Thus he: where we perceive, that although no man be more fierce and eager then is Caluin against words invented by man out of the compass of holy write; yet himself is content to make his most advantage & chief buckler thereof. And this one word he not only useth and urgeth continually, (which in him is a great fault) but also maketh it to signify what himself best pleaseth, which is intolerable. But Westphalus answereth 
Ibi pa. 6.  him rightly, that he & his (Lutheran) brethren are not so simple, nor so careless of their faith, and salvation, as 
The ●●erd, sacrament, disliked by Musculus. Musculus in 〈…〉. ●●p. de sig●● sacrameatal. pa. 292.  that they can or will hazard their cause upon a word obscure, ambiguous etc. & withal stand to rules deduced thence at the pleasure of the zwinglians. Wol●. Musculus in his common places, where he entreateth of the sacraments, because he refu●eth that name and calleth them (sacramental) signs, for his defence in so doing, that good men be not offended, very religiously layeth for his discharge ●●o principal doctors, Luther and Melanethon, of which Luther writeth thus▪ If we will speak as the scripture teacheth 
Luth. de ●●●tiu. 〈…〉.  us, then have we but one sacrament (Christ) and three sacramental signs, the supper, baptism, and penance. Melanothon thus: That which the common people calleth a sacrament▪ 
Melaneth. in ●. 〈…〉. 11 at in ●●▪ ●● come 〈…〉.  we will call a sacramental sign: because Paul calleth Christ himself a sacrament. So that their proper name it signs: and sacramental, which Musculus joineth, is no more, then holy, or Christian, or appointed by Christ, whom the scripture acknowledgeth only for a sacrament 
What the Protestā●● mean by sacrament & sacramental.  and only calleth a sacrament: and so these signs are called sacramental, because they were ordained by him, & signify him who is the sacrament: as also a chapter of S. Matthew, or S. Paul may be called a sacramental chapter, because it entreateth of Christ the only sacrament: in which sense all figutes & sacrifices & many chapters of the old testament were likewise sacramental figures & chapters. Whereas then the scripture calleth not the supper by the name sacrament, but apply this word only to Christ, is it not strange, that the same man▪ almost in the same place, debating this very question (of Christ's presence in the supper) between his fellows the zwinglians, the Lutherans & the Catholics, when as he should speak most plainly, most distinctly▪ & intelligibly, would yet ●un, against his own knowledge and conscience to cover himself, to obscure, and confound, and trouble both the matter whereof he treateth, and his auditors or readers, by such ambiguous and dark words, which himself with such religion disliketh▪ and condemneth, as not agreeable to the word of god? Yet this man forsooth, when he cometh to expound the words of Christ concerning this sacrament, not by the way, or accidentally▪ but fully and directly, and of purpose; placeth the entire sum & 
Musculus ●●● supra. cap. de ●●●● Demini num. 2. pag. 32●. 〈…〉  substance of his resolution upon this term sacrament & sacramental. For pretending great revetence to the words of Christ▪ & protesting that his desire is most religiously to hold fast the words of Christ, & not to alter any one jot of them; that he may thus do, he refelleth a number of his brethren (as he calleth them) Carolostadius, Occola●●padius, Zuinglius, Luther, and the Lutherans, for their expositions of Christ's words, This is my body: for that 
Ibi pa. 326.  they all departed from the precise letter and text of the gospel. And I (saith he) can not say as they do, that Christ's 
Much religion pretended w●●te most 〈…〉 is practised.  body is with the bread▪ quia ab ipsis verbis domini discedere ne●u●●: because, I may not departed from the very words of Christ: and if I should think as they do, haec cogitatio me ab ipso 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abduceret such thinking would withdraw me from following the plain and precise letter. After this, & much more to like effect, in fine coming to his own exposition, Let is now consider (saith this doctor) how bread may be the true body of Christ, that same which was delivered for us on the cross, so that nether the bread lief his own nature and substance, and yet rece●ue in it the substance of Christ's body, which also remaineth immutable. Nam omn●no sunt haec omnium verissima. For 〈…〉: both these are most true▪ that the bread which our lord giveth, is his own body, & yet as verily bread, as it was before the communion etc. Where by the way the reader may see the wicked and feared conscience of these profane heretics, whom not without great reason S. Paul termeth damned in 
1. T●●●t. 4. ● T●t. 3. 11.  their own judgement, who feigning a great regard and religious dread to departed from Christ's words, in the self 
〈…〉 words 〈…〉 corrupted.  same instant▪ pervert his words most maliciously. For where said Christ ever▪ This bread is my body? o●▪ This wine is my blood? what Apostle doth witnes●e it▪ what Euāgela● recordeth it? Certainly Christ never s●ake 〈…〉 contratiwise by his divine wisdom so tempered his words: that it is not possible to frame that proposition of them, which in all the Evangelists are uttered so, that the very construction of them both in greek & latin utterly refuseth that sense. For in this proposition, Hi● est sanguis meus, and, Hoc est corpus meum, Hic in the first, & Hoc in the last can no more signify bread and wine nether in the Greek text, nor the latin, then in the sentence. Hic est minister, this is a minister, or hic est haereticus, this is an heretic▪ the article hic, this▪ must or can signify the ministers wife. For even so in all the Evangelists the article 
●●● pani●. ●●c corput. ●●● sang●●. ●oc 〈…〉.  (this) is so placed and circumscribed by our saviour, that it can not stand for bread and wine, being of pla●ne contrary gender: and Christ's words This is my body, plainly and literally (which this man with counterfeit gravity seemeth to seek after) can have no other sense in 
●●c est corpus 〈…〉▪ all one with, ●oc est 〈…〉. Cyprian de ●●●● Domius.  the Evangelists, then if he had said, This is my flesh, which in effect is all one: and these later words doth S. Cyprian use in steed of the other, and as the proper words of consecration. But let this pass for good, that Christ said, this bread is my body, which if it were spoken by a Christian man might have a good meaning, although it be not the word of Christ, that word which originally made the sacrament: what interpretation yieldeth this doctor to make good literally this proposition, as he giveth it: This bread remaining bread still is my true body delivered for mankind. Forsooth he keepeth a long disputation to prove, that the bread is not the body personally not naturally; yea Luther himself that man of blessed 
Ib● pa. ●●7.  memory denieth it. Well, what then? Nether can it be really the body. I grant. Nor yet can the bread be the body 
Much labour & rearch resolved in 〈…〉  corporally. Let that pass to. Yet must we needs confess the bread to be the body of Christ; the truth of Christ's word enforcing us thereunt▪ Wherhfore some other way is to be found In god's name▪ Others will have the bread to be the body spiritually, others 〈…〉; which exposition many brethren gainsay, & ●●● them shamefully figurists, which so think, as though with 〈…〉 denied the verity of Christ's body. Then if nether this will serve, let us have the exposition of other gospelers, which come nearer to the point, & may better satisfy you. Some there be, who expound the word, This is my body, by, This signifieth my body, & they will have the bread to be the body, significatively, or as in a sign. And this is somewhat tolerable; and I can not like, that this word (Sign) which some father's use, is condemned as wicked by some of the brethren. Here is much a do, & much diligence pretended to find out the true sense of these few words. Let us at length have that. Thus it is. 
Sophist●●●● 〈…〉.  In sum, whereas the bread is the body of Christ nether naturally, nor personally, nor really, nor corporally, nor yet spiritually, nor figuratively, nor significatively; restat post baec omnia, ut dicamus panem esse corpus domini sacramentaliter, it resteth after all these, that we say, the bread is the body of Christ sacramentally. Which conclusion he proteth by very grave authority. For (saith he) the reform (gospelling) churches use thus to speak: and Luther (who for this heretical exposition perpetually to his dying day abhorred Musculus and his Sectaries as damnable heretics) after he hath rehearsed certain wa●es, how the body of Christ may be united to the bread, at length resteth in this, & appointeth a Sacramental union. Upon this worshipful ground; he repeateth again and again, that Christ's speeths is a sacramental speech: his words of the supper are to be expounded sacramentally: and no fit way can be found, then thus sacramentally to interpret those words spoken of the sacrament. Si enim panis est sacramentum corporis Christi, relinqu●●ur 
Ib● pa. 10●.  sacramentalem esse locutionem etc. For if the bread be a sacrament of Christ's body, it remaineth that the speech be sacramental, and that the words, of Christ be expounded sacramentally: and so sacramentally the bread is Christ's body. By which manner of speech, he being a Zwinglian can not mean as Luther did, and nether can nor doth mean 
Wicked Sophisters.  otherwise as all his books show, than did Zuinglius, that the bread of their Supper is Christ's body significatively, or as in a sign, because it is the sign thereof. Which yet to express plainly and roundly as this man conceived it, and as Zuinglius taught it, because it was then odious in the cares of most Christians▪ even of many Protestants, who had some more reverend opinion of the Sacrament then Zuingl●us after his plain & blunt manner uttered; therefore somewhat to cover and hide himself▪ & blear the eyes of the simple, he is content to lay holdfast like a man of most vile conscience, and ambitiously to inculcate this word sacrament and sacramental; and reject the word sign & signification▪ albeit himself before had approved this later, and disproved the former, as proper to Christ. And the only reason, why he thus preseneth and rather liketh to use sacrament, sacramental, and sacramentally▪ then sign figure, or significatively, is because the word sacrament and sacramental derived thence, is ambiguous, general, and common to Catholic and heretic, and so fit for him to lurk in and deceive, than the other, which is proper to his only sect of Sacramentaries, and condemned by both Catholics 
Divers signifi●●ti●ns of the w●●d sacrament.  and Protestants. For in speaking or writing of this sacrament, this word is in his true and right sense used only by the Catholics as it was of old, before any of these se●taries were hatched. After, in this confusion of all things, it was first abused by the Lutherans to express their false opinion; then was it made common an● snatched alike by Calvinists, zwinglians, Anabaptists and all other Sacramentaries, and applied to their conceits and fancies, which differ as much from the former says of Catholics, and opinion of Lutherans, as heaven from hell. For to the Catholic, the word (Sacrament) signifieth (& so did evermore) the true body of ●hrist with the external sign. To the Lutheran, it signifieth the true real body of Christ in the bread, or joined with the bread. To the Zwinglian▪ Calvinist, or Anabaptist, and namely to Musculus, ●t signifieth only the external sign of bread separated from the word of god 
Mus●. v●i supra, pa. 29●.  and from the body of Christ, and from all grace. For so himself expressly desineth it. And ●et for●o●th because of the ambiguity and generality of the word, he thus playeth and dallieth with it, and tediously repeateth it, only to deceive, as hath been said; whereas otherwise he utterly dislyketh and condemneth it: as also divers other learned Sacramentaries have resolved it should never be used in talking of the Eucharist. For so testifieth Clebitius some time chief minister of the Calvinists in 
The word sacrament r●●t●●●oy the Ca●a●n●st●.  Heidelberge, alleging for himself his master a public reader there, whom he ●●●neth a singular o●●a●e●● of that University; who (saith he) by good reason proved that the word (Sacrament and Sacramentally) were not to be used in treating 
〈◊〉 in 〈◊〉 ● r●●●t●●●● 〈◊〉 Pap●ius S●● 〈◊〉. 〈◊〉▪ 1●.  of the Eucharist, because of their divers and doubtful signification. This may serve for a very notable example to the Christian reader, to teach him, with what impretie, wicked conscience, and juggling, all bent to circumvent and cousin their poor followers, these ministers handle the sacred word of god. They confess the word Sacrament not to be used of their supper, nether by Christ, nor his Apostles: they dislike it themselves; they acknowledge it to be ambiguous & doubtful, they protest to reverence the words of Christ, the true seize whereof they solemnly protest to give to their scholars: and in ●ine after all these preambles, like most detestable hypocrites, mockers of god & man, they make their resolution upon the same word Sacrament, which they have so improved, which they can not be ignorant, that to Luther is as much as bread and the real body of Christ present with the bread: to Calvin in some places, bread with a virtue of Christ's body, in others, a sign, in others a s●ale. But generally to the zwinglians and Calvinists and this self same expositor, is nothing but bread with a tropical signification of the body of Christ, which in truth and really they account no more joined unto it, than heaven is joined to earth, or the North pole to the South. And this self ●ame is M. B. his determination & behaviour. For so he preacheth: Come on. How is the body of Christ conjoined 
pa. ●4.  with the bread? He answereth. We can not crau● any other sort of conjunction, nor may stand with the nature of the sacrament. Again, There can not be here any other sort of con●uncti●● 
pa. ●●.  than the nature of the sacrament will suffer. Again, The nature of the sacrament will not suffer but a sacrament●● conjunction. Thus M. B. after the example of Caluin & 
M. B. manifestly gainsay●●● himself.  Musculus: forgetting his manifold sober admonitions given before: forgetting himself and his own teaching that this word (sacrament) was not used in scripture: forgetting that it was invented by the wit of man, which is mere folly: forgetting that it was and is the cause of much strife, contention & digladiation: forgetting the Apostolical word of signs & seals, which should be used in steed thereof: briefly neglecting his own evangelical rule, that n● flesh should presume to be wiser than god, but should stoop, & keep the names appointed by god, himself will now presume to be wiser than god, and leaving the names which gods wisdom appointed, and resting upon the word which man's folly invented, teacheth his auditors to believe sacramental conjunctions: & where as he should be plain and preach to us that Christ's body being as far from us as heaven is from earth, is conjoined with the bread and wine in the supper, as with a sign significatively, o● as with a figure sign●atiuely, or as with a rude image imaginarily, he still doth inculcate his sacramental conjunction, & that Christ's body is in the sacrament, & conjoined therewith sacramentally, and we can have no other conjunction than the nature of a sacrament will suffer. All which as I grant it is very true, & the Catholic ever hath confessed the same: so these men very shamefully abuse such speeches (as I have said) to blind the eyes and understanding of the poor souls that trust them, & others that read them: so as nether we nor they can lightly tell where ●o find them. For if a man go no farther then to these words, the words may seem to be uttered by a Catholic man. Again they may well be the words of a Lutheran; although in deed they be spoken in the sense of a sacramentary, or Caluinist, whom both Lutheran & Catholic detesteth. I omit here to speak of this conjunction, whereof somewhat hath been said already, & more shall be hereafter. For the present, the Christian● reader careful of his salvation, is to be warned, that he have diligent regard to these men's words and manner of speeches; for that never (as I suppose) any other heretics used more craft and false meaning in their words ●●hen these do. They for the most part will not stick in speech, in preaching, in writing to use the very same words and manner of utterance, as the Catholic church doth, when as yet they being heretics have no part of the meaning. But as some man that intends to poison an other, tempereth his cup with pleasant suckets, or sweeteneth the brim of it, whence it must be drunken, with some delicious confiture: in like manner these impoisoners of men's souls, because their heresies proposed 
Catholic words used with heretical meaning.  in their own rude terms, would not so soon be swallowed of their hearers; therefore they commend & set them forth with the sacred and holy words used by the Catholic church, as we have had some examples 
jew. Reply Artic. 5. dives 10. pa. ●41.  in Calvin before, and a number we have in our English jewel a perfect Zwinglian: who yet will not let to say & write, that by this sacrament Christ's body dwelleth in ours; and that not by way of imagination, or by figure, or fantasy▪ but really, naturally, substantially, fleshly, & in deed. Which his Cambridge interpreter rendereth in latin very catholicly: 
pag. 41 10  Christus per sacramentum corporis sui habitat in corporibus nostris: idque non tantum imaginatione, figura, aut cogitation; sed realiter, naturaliter, substantialiter, carnaliter, e● reipsa. Whereas yet M. jewel, as likewise his interpreter meaneth, that Christ's body by the bread & wine of their worshipful Supper, is communicated to us and received in to our bodies, nether in deed, ●or substantially, 
Before. pa. ●●●7. Orthod. Con●●●● ecclesia Tigu●ina. Tract. 2. ●ol. 66. Fidelis imaginatio re●●v●t negoti●●● s●me● peract●●  nor naturally, nor really; but only figuratively, & by imagination: for that forsooth by their broken bread, our mind is moved to remember Christ crucified; and so, as the church of Zurick declareth the matter in their Confession, albeit the thing signified be corporally absent, ye● a faithful imagination and sure faith renewéth or remembreth that work once done.  
¶ Let us now return to M. B. who having disliked and condemned the word Sacrament, because it is not in scripture, preferreth the word seals and signs, for that so the Apostle calleth them. Where? In what Epistle? In what chapter? The devise being so new & strange, why is not the place quoted? Truly I know no such place in▪ any Epistle of those that be extant in our Catholic church. And therefore except the Scottish Seignone have some secret Apoc●phal Epistles and chapters of the Apostle, I verily believe, that he findeth no one place or sentence in the Apostle Paul, or any Apostle, where the sacraments of baptism or the supper are called signs and seals. No ●aith M. B▪ Look in the Apostle 
●om. 4. 11.  to the Romans. chap. 4. v. 11. & there shall you find both sign and seal. True it is: there I find them, & in that only place of the Apostle; where he writeth, that Abraham by his good and fruitful faith being justified before ●e was circu●cised, afterward received the sign of circumcision a seal of the justice of faith, which he had being yet uncircumcised, that he should be the father of them tha● 
Sacraments of the gospel fond called seals.  believe etc. And what maketh this for the sacrament of the Supper▪ what to our purpose here? Certainly as much as circumcision resembleth the supper. For first, it w●l not follow in any reason either human or divine, that 
1  which is spoken of one particular, straight ways to be extended to al. The argument on the contrary side is good, from all to some, or any one. But from one to all is as wise, as if I should say: M. B. is minister: e●go all, men are ministers. For questionless, not all sacraments of the old la were such signs and seals of justice. For so, all that were washed or purified judaically, all that eat the Paschal lamb, or unleavened bread: yea by the Protestant doctrine, all that passed the red sea and eat of Manna, or drunk of the water issuing out of the rock (which the Protestants make as good sacraments as 
Before▪ pa. 9●.  are the Christian) should have been justified (which i● flat against the Apostle) and should from god himself, 
1. Cor. ●0. v. ●. 6. 7. & ●▪  have received the seal and testification, that they were just before him. Next, if a man deny the sacraments of 
2  the old and new law to be of one quality (as all Catholics do, & ever did) then again the collection, from circumcision to the supper, is fond & foolish. Thirdly, 
3  it will not follow from this of Abraham, to any sacrament, that it is a seal of justice to the receiver. For albeit it were 
Genes. 15. 6. Genes. 17, 1●  so in Abraham, of whom the scripture testifieth, that before this time he was justified, and afterwards receiving the sign of circumcision, that was to him a seal and confirmation 
Circumcision a seal to Abraham singularly.  of justice, as the plain story and sequel of the Scripture showeth, and S. Chrysostom expoundeth; yet this sign can be no such seal to all others, except they have the like warrant and testimony of their justice from god out of his word, as Abraham had: which to affirm, fighteth directly against the Protestants doctrine who teach that many were as then circumcised, so now baptised, who are not just before god, but remain still in their sins. So nether baptism now, nor circumcision then could be to such men a seal and confirmation of justice, which they then had not, nor now have.  
Fourthly, this was to Abraham a seal, not of justice only, 
4 Rom. 4▪ ●●.  but also of an other promise, as witnesseth S. Paul, ●● fierek pater multarum gentium, that he should become the father of many nations, both of jew & Gentilessuch as believed. For as before his circumcision he was justified by his faith, to testify that the Gentiles might be justified▪ if they believed and did as he did) without circumcision: so after was he circumcised, to testify that in like ●ort the circumcised jew should be justified, as he was. And as to him his circumcision was a seal of his justice by ●aith, so was it also a seal & assurance, that he should be the father of many nations which believed, were they 
Rom. 4. 11●  circumcised or no. Which both parts the Apostle in one brief sentence for this cause coupleth together. And nether this Apostle, nor any other, nether Evangelist no● prophet, ever calleth circumcision a seal, but in this special place, and that no doubt for this special reason. So that this being a proper privilege and prerogative ge●e● in singular sort to Abraham in testimony of his obedience and faith, as Beza also in part confesseth (pec●liari ratione hoc convenit Abrahamo, cui uni dictum est, in ●ebenedi●entur 
B●z● ad Rom ●●▪ 4. v.▪ 11.  omnes gentes: this saith Beza, agreeth to Abraham after a very special and peculiar sort, unto whom only it was said, in thee shall all nations be blessed) M. B. must learn as the law and common reason teacheth him, that privilegia paucorum non faciunt legem communem: The privileges of a few (much less of one) make no common'law for al. And therefore all sacraments can not be called seals, although the sacrament of circumcision was so to Abraham. Fiftly, which is the principal in this place, how 
5  soever that were to Abraham a seal of justice, whether 
Origen ad Rom. ca 4.  as Origen interpreteth it, because it shut up the justice of faith, which was in the time of the gospel to be plainly opened, so that this carnal circumcision, was a secret feal and presignification of the internal circumcision, which was to be wrought spiritually after: or as S. Chrysostoni interpreteth, it was a kind of bond and obligation, 
Chrysost. ●●mil. 39 in Genes.  which God took● of Abraham, to bind him and his posterity the more deeply to god's service (for as when we distrust men's words, we take some pledge of them, so god knowing the inconstancy of men's minds, would have this sign and assurance from them saith S. Chrysostom) or (as some other will) a sign and seal to put men in memory of their duty to god; in which so●t also our sacraments of baptism and the Eucharist are signs and seals of Christ's death, his passion and resurrection; to the cogitation and remembrance whereof we are induced by the use of them: or what so ever good sense of this word is given by good men: 
No sacramit ●●●● 〈◊〉 a seal ●n the 〈◊〉 sense.  no good man ever expounded it to signify▪ that it is, o● wa● a seal to confirm the promises of god, or gods wo●d preached, which is the point of our question here entreated. Finally of this place amongst other, let the Christian reader still n●●● the frowardness of our adversary's▪ who in all the new Testament having this only t●●t, where a sacrament of the old la is called a seal▪ and that peculiarly in one man, upon that one place being so doubtful (& in deed not applicable to other sacraments) will needs reprove the usual speech of the church, 
The word Sacrament most ancient.  which though not found in scripture as they suppose, yet can they not deny, but it was used in the primitive church from the beginning. For so M. B. confesseth as a thing certain and out of question, that the Latin Theologes, who 
Pag. 3.  were most ancient, did interpret the Greek word 〈◊〉 by the word, sacrament, and applied it to baptism and the Supper: 
1. Cor. 4. ●. ●p●es. ●. ●●.  and with a little study and humility, he might find the word thus taken in the scripture itself.  
Upon this so weak and pitiful a foundation, that is, upon this one word of seals, once used by the Apostle, in one only place, applied to one only man by special privilege, never attributed to baptism, never to the supper; that is to say, upon his own mere fancy, or at lest upon the fancy of Caluin, a wicked and proud heretic, condemned not only by Catholics, but also by most of his fellow heretics of this age, M. B. buildeth his entire definition of sacraments. Which therefore if in this discourse I refute with any contemptible words or comparisons, let the Reader well understand me, that In ever intent any such word or comparison against any sacrament of 
A necessary forewarning.  the church of Christ, mentioned in the gospel, and practised among Christians, but only against the inventions of that pernicious Apostata; which how soever he term by the honourable name of the church sacraments, as likewise he & every other heretic calleth his proper devised heresy by the name of Christ's gospel, yet I esteem them no otherwise then the devises of the poorest carter in Scotland: then the devises of Robin Hood and little john ancient rank riders in the borders of Scotland and England; yea much worse: for that their devices ended only in robbing men's purses, and at the farthest in killing temporally their bodies: whereas these sacramentary devises tend to rob men of their Christian faith, and to kill eternally with their bodies their souls also. And therefore whereas I esteem them such, as such also will I speak of them, and with god's assistance, by the gospel of Christ, and doctrine of Christ's Catholic church refel them. And for distinction sake, and to separate their toys from the true sacraments, I will so far as commodiously I can, call them by the names, which M. B. and the Sacramentaries better allow, that is, signs and seals, & not sacraments, which is the church's word, and not so meet to be applied to the signs and seals of their congregations: albeit oftentimes, especially in this 
Definition of the Geneus sacrament. Pag. 5. See before. pa. 85.  first Sermon, I shall be constrained to call them sacraments, as they do. His definition of sacraments taken from Caluin is this: The sacrament is a holy sign and seal, that is annexed to the preached word of god, to seal and confirm the truth contained in the same word. This definition thus he more at large declareth. I call not only the seal separated from 
Pag. ●.  the word, a sacrament. For as there can not be a seal but that which is the seal of an evidence and if the seal be separated from the evidence, it is not a seal, but what it is by nature & no more: so there can not be a sacrament, except it be hung to the 
This same is repeated Serm● 3. pa. 126. 127.  evidence of the word. But look what the sacrament was by nature, it is no more. Was it a common piece of bread? it remains a common piece of bread. except it be hung to the evidence of the word. Therefore the word only can not be a sacrament, nor the element only can not be a sacrament, but the word & the element conjunctly. That to the making of a sacrament is required the 
What word i● required to make a sacrament.  word, is out of controversy among all Catholics. But what mean you by the word? not that (word) of god, which the Catholics do. For that is in these men's Theology, magical; but they mean by the word, the word of a 
Before pa.▪ 52.  minister, a sermon preached by him. For so it soloweth. By the word, I mean the word preached. For the word preached distinctly, and all the parts of it opened up, must go before the hanging to of the sacrament: and the sacrament as a seal must follow and be appended there after. Then I call a sacrament the word and seal conjunctly, the one hung to the other. But here, some will perhaps object: what need such hanging of seals to the word, whereas the word of god is by itself of sufficient authority, and needeth no such seals for confirmation thereof. To this M. B. answereth 
Pag. 49. 50 Calvin. instil lib. 4. ca 14 num. 1.  with Calvin, that the seals be annexed to the word for our cause. For there is no necessity on gods part, but the necessity cometh of us. There is sick a great weakness in us and inability to believe: that to help this wonderful weakness, whereby we are ready to mistrust god in every word, he hath hung to his sacraments. Thus much for the general nature of sacraments, as they are used in the Scottish congregation: wherein there is scarce any one word, which carrieth not with it very sowle absurdity, even against the first principles of Christian faith. For to examine a little the definition, whereon dependeth all, I demand howamong Christians can bread, or wine, or water (which be the signs of baptism and the Supper) confirm the faith of the preached word? Is it in respect of the word itself, or of Christians to whom the word is sent? Not of the word itself. For that were injury to god, whose word it is, & therefore of sufficient credit without such confirmation, as Caluin first, & next M. B. here granteth. Then it remaineth to be in respect of Christians. and here again I must demand, in respect of what sort of Christians? strong or weak? perfect or unperfit? ●●r 
Rom, 1●. ●. 1. Corin. 2. 5. Philip. 3. 15. Hebra. 5. 14.  so we find them in scripture, and in the church generally divided. Truly of nether sort, if they be right Christians, and settled in their Christian faith. For is there any true Christian, a Christian I say, rightly brought up 
Sacraments confirm not gods word to perfect Christians.  in the faith of Christ, that believeth in one god almighty, maker of heaven and earth, a god whom every piece and parcel of his faith teacheth to be most just, most potent, most true, yea truth itself, who possibly can not utter any salsitie: is there any Christian thus believing (and thus he believeth, or else he is no Christian, for whom only the sacraments are appointed) who believeth the word of god any thing the more, for that he seethe bread and wine and water in the ministers hands? The Apostles, & first disciples, & Martyrs of the Primitive church replenished with the holy ghost, who being most assured 
Act. ●●  of every word and syllable, that Christ had taught them, upon confidence and warrant of such invincible 
●. Cor. 11. ●5.  and unmovable faith ventured themselves in a thousand dangers and perils of death, perils on the land, perils on the sea, perils among jews, perils among Gentiles etc. 
C●stanci● of the first Christians.  who 300. years space together suffered all kind of prisons, of miseries, of banishments, of torments, of rackings, of fire, of being torn in pieces, cast to beasts, devoured of Lions etc. of whom it is written, that some thus wished and prayed: Come fire, come gallows, come 
Hiero. de scrip ●oribus ecclesiast. Ignatius. Ignatius epist. ●●. ad Rom.  wild and savage beasts, breaking of my bones, renting in sunder of my quarters, come on me all the torments of the devil, so that at length I may enjoy Christ: they who being condemned to be devoured of beasts, when they heard the Lions and Tigers roaring for greediness of their prey, exclaimed: We are gods wheat: let us willingly be grinded with the teeth of these beasts, that we may be made clean flower: these men who (as S. Paul speaketh) died every day 
●. Cor. 1●. ●1.  for Christ's gospel and the truth thereof; when they resorted to the sacrament, resorted they for this end, that whereas otherwise they mistrusted god, by receiving these seals of bread and wine, they might confirm their faith towards him, which was already a thousand times better confirmed, than it could be by any such weak seals? doubtless as Calvin saith of them, that they 
Before pa. ●●  are signs & memorials, to help weak memories, & if a man were otherwise mindful enough of Christ's death, this help (of the supper) were superfluous: so upon this his reason and ground may we confidently say in this place, that howsoever they are helps for weak Christians who mistrust 
Act. 1. 5. ca 2. 4. ca 4. 31. Luc. 17. 6. Gregor. Nyss. in orat. de ●●●a Greg. T●●u matu●g●. Ruffin. hist. li. ●. ca ●. Act. ●. 42.  god; doubtless to these Apostles and Apostolical men full of the holy ghost; to these Martyrs and Confessors, these seals were altogether superfluous, and served to no purpose, for that otherwise they were as strong in faith, as they could be by any such poor helps. And yet those most blessed, most faithful, and constant Saints, who by their strong faith were able, and did remove rocks and mountains, stayed the rage of floods, & commanded the sea, frequented this sacrament no men more. Ergo there is an other use and nature of this sacrament, then to serve for seals to confirm wavering & weak Christians. It will be replied perhaps, that the greatest multitude of Christians are not such, & for them 
Objection.  principally serve these signs. If so, yet than we see, 
Answer.  that to the best Christians this sacrament is unnecessary. And yet the holy scripture calleth the figure of this sacrament principally in respect of this sacrament itself, and 
Psal. 77. 24. psal. 104. 40  the perfection thereof, panem caeli, celestial and heavenly bread, and therefore most convenient for divine and heavenly persons, such as the best men are. It calleth it for 
psal. 77. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  like reason bread of Angels, or as the Protestants commonly translate it, panem fortium; or as their translation printed in London anno 1572. with the Q. Privilege hath, panem magnificorum, the bread of heroical & glorious men, strong in faith, and radicated therein. And without doubt by Christ's institution, it was appointed as well for the one as for the other. But come we to weak Christians. 
Sacraments confirm not gods word to weak Christians.  How doth it confirm and strengthen their feeble faith? As for example sake. Some weak brother there is, who believing all this new gospel (which consisteth more of infidelity than faith) believeth not yet the first article of his Creed, that God is omnipotent, namely that he is able to make his own body, or any body, to be▪ at one time in two places. And that this supposition be not 
In the 3. Sermon. pa. 158. See after. cap. 21. num. 1.  counted fond or slanderous (to omit M. B. who thus preacheth hereafter) I produce a man of an indifferent good faith (as the Sacramentaries measure faith) P. Martyr the lose Monk, one of our first Apostles in Oxford, who writeth in sundry places most expressly, Dei potentia 
Martyr defensio. contra Gardiner. par. 1. object. 147.  fieri non potest, ut humanum corpus codem tempore sit in multis locis etc. God's power is not of sufficient ability to make, that the body of a man be at one time in divers places. For this is to take from a body his limits and lineaments: nether of which (in this man's conceit) is god able to do. Deus 
Ibid. part. 1. object. 7.  humanum corpus absque suis finibus et terminis facere non potest. God (saith he) is not able to make a man's body to lack his bounds and limits. The like he hath in sundry 
infidelity of Calvinists.  for their to manifest assistance and support yielded to the 
M. B. doctrine Anabaptistical.  Anabaptists in their furious madness, as Zuinglius calleth their gospel. Whereunto he addeth an Appendix which I could wish M. B. well to weigh and consider of, for his own good: Quapropter ipse quoque ingen●e 
Zuing. ubi supra.  fat●or etc. Wherhfore I myself also confess frankly (saith he) that a few years sithence I being deceived with this error, thought it better to differ the baptism of young children, until they came to perfit age. As much as if he had confessed in plain terms, that himself also, as great a clerk as men esteemed him, so long as he thought the sacraments to be instituted for seals and confirmation of faith, so long 
Zuinglius some time an Anabaptist.  was he in mind a very Anabaptist; so long was he an enemy to the baptism of infants: nether had he any other way to shake of that Anabaptistical heresy, but first of all to leave and forsake that wicked opinion which here M. B. so seriously teacheth: which so long as he holdeth, so long can he not blame men, if they suspect him to be an Anabaptist, whose heresy doth so directly follow of this his doctrine.  
Whereas then we find these▪ seals to confirm the word preached or faith of the word, nether in respect of the word itself, nor of strong Christians, nor of weak nor of young infants, to whom principally these seals of baptism and the supper appertain: how can they in any sort be applied to confirm the word preached? It remaineth only to say, that they confirm the word to the 
Sacraments confirm not the ministers preaching.  hearers in respect of the minister; that whereas otherwise the minister should want credit, now forsooth when he exhibiteth these seals of bread, wine, and water, forthwith the brethren may be confirmed in the word preached by the minister, and be warranted that he hath preached the word rightly, and rightly opened all the parts of it. But nether can this hold. For when we know that the ministers, in that they are ministers, are by the nature of their ministery, liars, and therefore seldom, yea never, when they speak out of their chair, that is, when they speak as ministers, and teach any doctrine of their new gospel, speak any truth, as the holy 
●. Reg. ●●. 2●. jerem. 14. 14 & 27. ●0. 〈…〉. ●3. 7. ●. Ti●●th. 4. 2. 2. Pat. 2. 4.  ghost assureth us of all heretics and new preachers which lack lawful vocation, both in the old testament and the new; we must look for better seals, and they must show better and stronger than these, before we believe the word preached by them: to the confirmation whereof, seals of bread and butter are as fit as these their seals of bread & wine: and all the seals of the world can not give a Christian man sufficient ground and assurance to trust them.  
¶ And now finally if we shall a little consider these seals in themselves (abstracting them from men either strong in faith, or weak, or children, or ministers) as they are seals to confirm gods promises, so as these men describe them; we shall yet more perceive the invention of them to be very fond, fantastical and ridiculous, and fit for such light ministers: for that never any Divine or good Christian of any gravity & conscience would thus talk or dream: not only for that there is no ground in scripture, whereon any such doctrine may be framed, but also because their writing and speaking in this matter is against all wit & reason. For seals which are used to confirm any thing, must by common discourse of reason and light of nature, be more evident and manifest, than that thing, for confirmation whereof they are used. For men confirm not strong things by weak, manifest by obscute, certain and known by uncertain and doubtful. Yet so falleth it out here. For the promise, which these men urge, He that eateth my flesh, shall live 
joan 6. Man. ●6.  for ever: He that believeth & is baptised, shall be saved, being taken of Christians for the word of god, is forthwith to them, sure, certain and manifest, whereof they never doubt. But when they see water sprinkled on a child, o● three or four brethren eating and drinking their symbolical bread and wine, how can either that confirm to us the child to be saved: or this, that such eaters and drinkers eat spiritually Christ's flesh, and thereby shall have eternal life? Certainly if the minister out of the word did not tell them so much before, the bread and wine would never confirm, nor scarce signify such spiritual eating, much less eternal life ensuing thereof. So that whereas ordinarily in common practice, whence these men take their Theology in this point, seals confirm words and writings among men; and without a scale the word and writing is of no great force or value in la to make a bond and obligation, the seal giving all strength & force thereto: here it is clean contrary. For all dependeth of the word, and the word giveth strength, virtue and force to the seal, not the seal to the word; and the word without the seal is altogether sufficient, & carrieth with it, full, entire, and perfect authority, whereas the seal without the word is nothing at all, but as M. B. truly saith, a common piece of bread: so that truly to speak, the word is rather to be accounted a seal to the bread, than the bread a seal to the word. Again these men in making such comparison, weigh not 
Use of seals among men.  the true nature and difference of words and seals, as they are used in things divine & human. In human, because men are mortal, and mutable, and false, so that we can not take hold of their word; we are enforced to use other means for our assurance and certification, as first to put their words in writing, and then to ratify both word and writing by sealing. But in God and things divine, it is not so. But for so much as God is immortal, immutable and constant, whose word is working, and whose word once uttered is as sure, certain, infallible and irrevocable, as if it were written in fair velem, in a thousand exemplars, & confirmed by as many seals: here can be no use of any such seals, as is among men, because no such seal can add any more authority or certainty to his word, as it doth to ours. How beit it pleaseth him some times to use some kind of confirmation, which may not unfitly be compared to a kind of sealing: as where the Evangelist saith, that when Christ 
Seals divine.  was ascended, his Apostles preached every where, our lord working with them, and confirming their doctrine and 
Marc. ●6. 2.  preaching, with signs and miracles, of which kind of confirmation, the story of the Acts of the Apostles is full. But these were miraculous no● sacramental seals, applied (truly & properly to speak) not to confirm gods word or promises, but to confirm unto the hearers, the authority and credit of the preachers, the prophets, Apostles, and disciples of Christ; as every where appeareth both in the old testament & new. And therefore (as S. Paul teacheth) such miraculous signs and seals, properly are not for 
1. Corint. 14. 22. 〈…〉 sacram●●●● are called 〈…〉 by the 〈…〉 Doct●r●.  faithful men & Christians, but for faithless and infidels, to draw them to faith and Christianity. And this is a far different kind of seals from the sacraments, whereof we here entreat, which never any learned father or writer called seal in the Protestant sense. For albeit sometime S. Augustin useth the word, and apply it to 
August. contra ●aust lib. 19 ●a. 11. Nazianzen. oratio 39 d● baptis. Augustin. d● catechi●●nd. ●udib. ca 26. Apocalyp. 5. ● Ambros lib. ● d● sacrament. cap. 2.  the sacraments, as also do some other Doctors, yet they never mean, nor apply them as do the Protestants: but call them seals, either because they sign the faithful with such a mark, whereby they are distinguished from the unfaithful; or because they contain in them a secret holy thing (that is invisible grace) in which sense the book of the Apocalyps is said to be signed with 7. seals, & in both which senses S. Austin & S. Gregory Nazianzene call them seals: or because they give perfect and absolute grace, whereby a Christian being washed from his sins, and made the child of god in baptism receiveth farther strength to persist and stand fast in his Christian procession, and fight constantly against the enemies of Christ and his church, the devil and his ministers, is confirmed in hope, and hath as it were a pledge of eternal 
Sacrament of confirmation.  life: in which sense S. Cornelius an ancient Pope and martyr, and after him S. Leo the Great, call the sacrament of confirmation a seal. The words of the first 
Euseb. hist, lib. 6. ca 35.  are: Whereas Novatus the heretic was only baptized, but afterward took not such other things, as by order of the church 
Se● S. Ambro●●. 〈…〉 qu〈…〉 tur. cap. 7.  he ought; neque Domini sigillo ab Episcopo obsignatus suit, neither was signed with the seal of our lord by the bishop in the sacrament of confirmation, how (I pray ●ow) received he the holy ghost to strengthen him in his Christian saith S. Leo in his. 4. Sermon de nativitate Domini: Stand fast 
Leo Sermo. 4. de nativitate Domini. Signaculum ●●●● aterna.  in that faith, in which after you were baptized by water & the holy ghost, you received the Chrism of salvation, the seal or pledge of eternal life. In these senses, and perhaps some other tending to like effect, the ancient godly fathers call the sacraments, seals: as questionless every sacrament and especially that of the most blessed Eucharist is a most admirable sign, and seal, and confirmation, and demonstration of gods infinite mercy, and Christ's infinite love towards mankind. But the sense of the Protestants as it is foolish, fond, new, without all wit and reason; and not only so, but also wicked, impious, heretical, & Anabaptistical, as hath been showed, never taught by the holy scriptures of god, by any Apostle, Evangelist, ancient father or Council: so I can not greatly envy at beza's glorious triumph, which he maketh to himself 
beza's glorious boasting of himself.  and his masters, for the first invention thereof; wherein he so flattereth and pleaseth himself, that having expressed the same in such sort, as here M. B. doth, and I before 
Before, pag. 106, 107.  out of Beza have alleged; he suddenly from explication of the scripture, breaketh out in to admiration of himself and his companions in these words: This my exposition 
Beza ad Rom. ca 4. v. 11.  (concerning circumcision, a seal of justice, & all other sacraments seals in like manner) if a man compare with such things, as not only Origenes, but also sundry other of the ancient fathers, albeit for godliness and learning most famous, have written upon this place: he shall doubtless find what gre●● abundant light of truth, the lord in this time hath powered out upon us of all other men most unworthy thereof. No doubt a worthy doctrine for such Doctors, and in deed to be wondered at: which being so necessary for the church as these men make it (for it containeth the true faith of the sacraments) whereas Origen, S. Cyprian, S. Austin S. Ambrose. S. Leo. S. Basil. S Gregory Nazianzene, and sundry other for holiness and learning most famous (as he confesseth) could never find it out; and yet these men, Caluin, Beza and john Cnox, for learning not very famous, and for horrible filthiness and abomination of life not 
See their live● 1. Cor. 5. 1. Genes. 19  to be named, and not heard of among the Pagans most infamous, have found it: we may assuredly conclude, that this invention came not from the holy ghost, who according 
joan. 14. v. 16. 17. 26. & ●. 16. 1●. Mat. 28.  to Christ's promise ever assisted his church, and lead the pastors thereof into all truth, convenient & necessary for the perfect instruction thereof; but from the enemy of mankind, from Satan the adversary of Christ, into whom such detestable Apostates of so sowle and filthy life served for fit instruments; and with whom 
Before, pa. 4● 42. See after▪ cap. 20. num. 4.  the first princes of this new gospel were most familiar as hath been noted before of one, and of others is commonly known by their own testimony & writings.   

The Scottish Supper compared with Christ's institution  
The Argument.  
M. B. his doctrine of signs elemental and céremonial used by Christ, and all necessary to the essence of the Supper.  
Thereof is inferred & proved, that no Supper ministered after the Scottish order, or Caluin: institution car, be a sacrament of Christ: for that it wanteth divers things done by Christ, and therefore necessary to the essence and nature thereof.  
To make this more plain, and to prevent all cavils, is it in particular declared out of the Sacramentaries, and according to their doctrine, what were those actions either in word or deed which Christ used at his last supper, and most appertained to the nature & essence thereof. Of mingling the wine with water, and blessing the sacramental bread and cup.  
The manner of ministering the Scottish Supper or communion. It ● is compared particularly with Christ's institution, and plainly showed, that the Scottish supper lacketh 5. or 6. essential points used by Christ (whose chalice was mingled with wine & water) for want whereof, especially the words of Christ's Institution, which are clean omitted, that communion is no more to be accounted Christ's supper, than any vulgar dinner or breakfast used by Christian men.  
Chap. 5.  
FRom this doctrine of the seals common to both their sacraments, M. B. descendeth more particularly to entreat of the sacrament, or rather signs of the supper. Which signs (saith he) are double, 
pa. ●. 9  both subject to the eye: the one he calls elemental signs, as bread and wine: the other, ceremonial as the breaking, distribution, and giving of the same bread and wine. Where unto he addeth, lest any man should 
What is essential & necessary to the Supper.  mistake him, that he meaneth not these to be ceremonial, as though they were vain. For (saith he) there is never a ceremony, which Christ instituted in this supper, but it is as essential as the bread and the wine are: and ye can not lea●● a jot of them, except ye pervert the whole institution. In what ever Christ commanded to be done, what ever he spoke or did in that whole action, it is essential and must be done, & ye can not leave a jot thereof, but ye pervert the whole institution. These words might seem to proceed from M. B. somewhat unconsideratly, upon to much zeal, were it not that afterwards he in precise & exact manner repeateth them again & again. For (saith he) Christ's institution 
Serm●. ●. pa. A 1.  money be kept: look what he said, look what he did, lo●●● what he commanded to do, all that mon be said, done, & obered. There is nothing left in the register of the Institution, but it is essential. Again. In the celebration of Christ's institution, ●● mon take tent to what so ever he said, did, or commanded to be done. Thou mon first say what so ever he said; and then do wh● so ever he did. Finally he concludeth: If we leave any kind of 
pa. 1ST.  circumstance or ceremony of this institution undone, we pervert the whole action.  
¶ By this so precise and peremptory asseveration, that what so ever Christ spoke or did in that whole action, is as essential as the bread and wine, and can not be omitted, but withal ye pervert the whole action, we learn many things. First 
The Gineva ministers dispense against Christ.  the sacrilegious boldness of the Genevian ministers, & that they are perverters & corrupters of Christ's whole institution. For first, concerning the bread and wine, which (rightly) he maketh most essential, we have showed before, that those ministers have taken to them 
Before, pa. 59 60.  selves authority to dispense there with, and give free liberty to minister the Communion not only in bread and wine, but also in ale and roots, or water & stockfish: or any like nutriment, when bread and wine are not easily to be gotten. Whereof it followeth, that most arrogantly they altar the essence, & so pervert the whole ordinance and institution of Christ. Next, if what ever Christ commanded to be done; and not only that, but also what ever he spoke or did in that whole action, be essential, and no jot can be omitted with out perverting, the whole; then also the communions of Zurick, of Geneva, of Svizzerland & Scotland, are all corruptions & depravations 
Actions of Christ. at hi● last supper.  of Christ's ordinance. For Christ in that whole action did many things, which all these good brethren omit: as that first of all, after the eating of the paschal lamb, which went immediately before the institution of this holy sacrament, Christ rising from that supper, and addressing 
joan. 1●. ●. 12.  himself to this, holy institution, laid aside his garments, and taking a towel, therewith girded himself. He put water in to a basin, he washed his disciples feet, and wiped 
Caluin in joan cap. 13. v. 1●. Cyprian. s●●●● de ablutione pedum. Ambros. de sacrament. lib. 3. cap. 1. Bernard. d● cana Domini. Serm. 1. Io●n. 13. v. 13. 14. & ●.  them with the towel wherewith he was girded. That being finished towards all his Apostles, unto this eremonie (which served not only for example of humility & charity, as Caluin supposeth, but also for mystery & signification of the great purity which is required in them that come to receive the blessed sacrament, as S. Cyprian, S. Ambrose, & S. Bernard declare) our Saviour joined divine learning & instruction. For having taken his garments, and being set down at the table with them, he said ●● them: know you what I have done to you? you call me master and Lord; and you say well, for I am so. If then I your lord and master have washed your feet, you also aught to wash one an other; feet. For I have given you as example that as I have done to you, so you do also. Amen Amen I say to you, a servant is not greater than his lord, nether is an Apostle greater than he that sent him. If you know these things you shall be blessed, if you also do them. Thus 
Th● Scottish ministery condemned by M B  Christ did, thus Christ spoke, & this Christ commanded to be done. If then what so ever Christ commanded to be done, what so ever he spoke or did in that whole action be essential, and must be done, so necessarily, that one jot thereof 〈…〉 can not be left, but ye pervert the whole action, it followeth that the Scottish ministers, who of all this which Christ spoke and did, practise not so much as one jot, but leave out every jot, omit every part and parcel more and less, pervert the whole action of Christ, deface his institution & so have a communion not of Christ's Institution be● of their own invention. Nether will it serve for their 
Objection of  defence, to lie with Caluin and rail at the catholics for observing the like ceremony once in the year: nether 
Calv. in joan. ca 13. v. 14.  yet to say, that Christ hereby gave an instruction, that we should humble ourselves not once a year, but every hour, which the catholics knew both in speculation 
Answered.  & practice, before he or his gospel were engendered. For albeit true it is, that this action signifieth a brotherly charity, and mutual benevolence and humility to be continued so long as we live ever; yet this setteth not Christians free from using the ceremony never: no more than the bread and wine of the supper which by these men's doctrine signifieth their perpetual nourishment which they have from Christ's flesh and blood continually; quitteth and setteth them free from receiving their Supper (as is the Scottish order) once a ●●neth. And lest of all can M. B. thus argue, who accounteth all that Christ did, all that he spike in the whole action, 〈…〉 be so essential, that it must necessarily be done, as doubtless Caluin did not.  
After our Saviour had thus spoken & done, he s 〈…〉 down again with the twelve, all men and no women, so that in to this company he admitted not the most pure and immaculate virgin, his dearest mother: and with these 12. kept the celebration of this sacrament at night, which time also the Apostle specifieth: 
1. Cer. 11. ● 23.  which two observations of number and time, our English jewel seemeth to hold for matters of 
jewel Reply contra Hard. artic. 2. ● ivis. 10. pag. 31  some weight. For of the first he writeth, that Saint Basil reporteth an Ecclesiastical decree or Canon, that at the receiving of the holy communion there ought to be 12. persons at the jest, and never under. Of the second, in the same place he saith, that it appeareth 
Ibi. Diuis. 11. pag. 31.  by S. Austin, and certain old Canons, that in the primitive church the Communion some times was ministered after supper: as though he would gladly have it brought to such a time again. And in this, followeth M. B. and his Scottish ministery the example of Christ? Do they as he did? minister they their communion not in the morning, but at night; to twelve, and no more, nor less? all men and no women? I suppose not. Only I find in their communion, 
The Scottish communion book.  special and precise order taken, that the minister si●t at the table, & that every man and woman in like wise take their place (to sit) as occasion best serveth. This one circumstance among so many, and this as little needful as the lest of all other, the book carefully observeth: but of the rest not one. Let us then proceed in examining Christ's institution, and conferring it with the Scottish supper, that so we may see how well it observeth that which M. B. himself accounteth in it so necessary and essential.  
¶ But because I may perhaps miss in urging Christ's Institution, as by an erroneous judgement (for that I am not of their spirit) supposing that to appertain to the 
M. jewel.  institution which is nothing s●: and this our English superintendant goeth as far wide, for that commonly by a froward and perverse judgement he taketh together he careth not what, rather telling what other men say, then declaring what himself thinketh; and that more to trouble his adversary, then to justify his own cause (for nether did himself minister his communion at night (notwithstanding S. Austin and those certain old Canons) nether had he present at his communion 12 persons at the jest, and never under (albeit S. Basil report an ecclesiastical 
The English communion book.  decree or Canon so requiring, except he lie, as in deed he doth) & our English communion book approveth it for a very lawful & sufficient communion where there be 4. or 3. yea sometime the minister with one alone sufficeth) to avoid all quarreling & partial dealing, I will take the parcels of Christ's institution out of one, who seemeth 
Muscul. loc. co●. cap de ●ana pa. 32.  most of others to agree with the Scottish religion & with M. B. very order & division, making this as it were a preface & entrance to his explication. For so much 
In Christ's supper are to be marked.  as the Lord● Institution consisteth not in words only, but in words & deeds, we must consider both the one & the other. For it was not done without great wisdom, that be instituted this 
Actions, &  sacrament nether by doing without words, nether by words with out doing: but so joined both together, that his disciples might 
Words.  see in his doing, & hear in his words, that whereby they might be instructed in this matter, & so kept from error afterwards.  
Thus much in general. Come we now to the particulars, first concerning Christ's action & doing, and after 
Christ's actions.  concerning his words. Concerning the action and doing of Christ (saith he) so much as pertaineth to the Institution of this sacrament; first, he took bread into his hands. 2. He gave 
1 2 3 4  thanks unto his father. 3. He broke the bread. 4. He gave the same to his disciples, which were with him at the Supper, 5. He likewise took into his hands the cup of wine. 6. As 
5 6  before at the bread, so here at the cup he again gave thanks to his father. 7. He gave also the cup to his disciples. In these 
7  parcels is contained the doing of Christ, and external form of this sacrament. These actions of Christ, especially some which he counteth most important, he more at large declareth thus: That he took bread into his hands, gave thanks, brake, and gave it to his disciples, might have seemed to been done as a thing of custom: but the tenor of the words which be addeth in way of exposition, admonished them sufficiently, that this doing of his was not to be accounted among 
Hal●it rationem er insti●tionem sacramenti.  things usual and ordinary, but that it contained the order and institution of a sacrament. Concerning the cup of wine ●●us he writeth. I nothing doubt, but in those East parts of 
5 Ibid pa. 32●.  the world, where the wines are must strong, it was an universal custom to delay their wine with water: which universal custom was also authorized by the la of God. For so 
Hieron. question. Hebrai● in Paralip. lib. 1.  S. Hierom affirmeth, and willeth to be observed, that the wine which was offered to God in sacrifice in the old law, was mingled with water. Whereby that manner of mingling the wine became so universal in all cases whether divine or human, that as Musculus granteth, the Hebrew 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word which signifieth to mingle, is used also, for pouring out, Proverb 9 23. Esai. 5. And hereof I think it came to pass (saith 
Of mingling the ●●●lice with water  he) that the Bishops of the East, and after them the Italians, began to mingle their wine with water, as in their vulgar use, so also in the mystical. All which he apply to declare that it is most probable, Christ to have done so likewise. Howbeit because it is not expressed in the gospel, he would not have the church bound thereto. And yet this may farther be added, somewhat more strongly to confirm Musculus judgement, that in the special figurative 
Exod. 24. v. 6. ●.  cup of the legal sacrifice foreshowing this of Christ, there was water mingled with the blood of the sacrifice (and therefore more than probable it is that Christ made correspondence 
Heb. 9 v. 19  thereunto) as we find recorded by S. Paul: albeit water be not mentioned in the text of the law, in that cup of Moses, as nether it is mentioned in the text of the gospel, in this cup of our Saviour. Concerning 
6  the geving of thanks; this did Christ (saith Musculus) twi●e, first at the bread, then at the cup. Which thing albeit he did commonly, yet in this present case doubtless he did it with singular zeal, according as S. Luke witnesseth ca 22. With great desire have I desired to eat this Pasch with you before I suffer. That which Musculus mentioneth of thankesgeving to god, & omitteth all other blessing of the bread or wine, we must a little supply out of other men of as good credit and authority as Musculus. For that Christ not only gave thanks to his father, but also blessed and sanctified the elements of bread and wine, it is plain by the story of the gospel. For so signifieth the 
Matth. 26. 26. cap. 14. 19 Luc. 9 16. Marc. 10. 16 ●. Cor. 10. 16  word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by S. Matthew, and the same by the Evangelist S. Luke, and S. Paul is determined and referred directly to the bread and wine. Which is so clear and manis●●, that Beza expounding that word in S. Paul, The cup of blessing which we bless, though in other places he avoid such blessing, as much as possibly 
Beza in 1. Corinth. 10. v. 16.  he may, yet here he confesseth it. Puto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem hic declarare atque in insinitis locis veteris testamenti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu consecrare & sanctificate. I think (saith Beza) that here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Christ sanctified and blessed the bread.  signifieth (as doth the like word in innumerable places of the old testiment) to sanctify, or to consecrate, This S. Paul meaneth by that greek word. Which thing besides those innumerable places of the old testament justifying this interpretation, he approveth by many of the new, namely Matth. ca 5. 44. ca 25. 34. Luc. 9 16. Matth. 26. 26. where that word, blessing, is used in like construction & signification, & importeth as much as sanctifying & consecrating, & is referred to the bread which Christ took in his hands, and whereof he made the Sacrament. And our English 
jew. count Ha●d. a●ti●. 1 diuis. 9 pa. 23  jewel expounding these words of Christ: Hoc facite do this, saith, that their sense and meaning is, Take ye bread, bless it (and not only thank God) break it, and give it in my remembrance. Whereunto he addeth, This is not a ceremonial accident, but the very end, purpose and substance of Christ's institution. With Beza and M. jewel herein agreeth john Caluin, and withal refelleth both 
Cal. in 1. Cor. ca 10. v. 16.  Erasmus and all other, who in this place expound blessing by thankesgeving; and to bless, make nothing else, but to 
Blessing and geving thanks differ much.  give thanks. Which three so singular doctors, especially armed with innumerable places of scripture both in the old testament & new, may suffice against Musculus & M. B. also. Against Musculus, for that he finding the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  word to bless & to give thanks used by the Evangelists in some places to one effect, thereof concludeth ●ondly and directly against the scripture in other places innumerable, 
Muscul. Come meant. in Mat. cap. 14. pag. 425. Et in locis communibus c●. de ●ana pa. 321.  that to bless in this place of consecrating the sacrament is nothing else, but to give thanks, to praise and glorify god, & that Christ used no other blessing then geving thanks and that blessing he referred not to the bread, but to his father. Against M. B. for that albeit he confess in word blessing to signify sanctification and consecration of the elements and not only praising of god, or geving him thanks: yet after his manner in the same place contradicting himself, he telleth us, that to bless and give thanks have all one 
Pa. 14●.  signification: and in a solemn marginal note adviseth his reader, that the word blessing and thankesgeving, are used indifferently, and each one is expressed by the other. Which in this case, and as he uttereth it, is most false, and unpossible to be true. For among the places quoted by Beza to note one example; as here Christ blessed the bread, 
Luke 9 16.  so in S. Luke he blessed the fisnes, a●b thereby multiplied and increased them to feed thousands. And will M. B. say that Christ there gave thanks to the fishes, and here to the bread? that the words are indifferent, and one expresseth the other? But much more by argument he laboureth to disprove all blessing of the elements, which in words he approveth. For thus he disputeth substantially from 
Pag. 144. M. ●. agument against 〈…〉 t●● bread. ●●  the very definition of blessing. God is said to bless when he giveth good things to his creatures. For god's blessing is ever effectual. Man is said to bless●, when he craves blessing at the hands of god to any man: when he blesses in the name and at the command of god any person or people. In either of which significations, we may not ascribe blessing to the bread or cup. For we use nether to crave blessing to insensible elements, nor yet to bless them in the name of god: and god useth to give good things to the sons of men, and not to insensible creatures. Thus he: to prove, that never god nor man blessed, that is, wrought any good effect, or prayed for any good effect to insensible creatures, and therefore nether 
Wicked and unchristian.  did Christ. By which argument the discreet reader may see how far the Scottish ministery is gone from all sense of Christianity, and Christian Theology. For they never use to crave blessing to unsensible creatures, nor yet 
God bless●● all ●●●●●●atu●es.  to ● less them in the name of god. But the apostolic church from the beginning, by these examples of Christ, ever used so to bless in the name of god, as in the Apostle 
1. T●●●t. 4. 4  & most ancient fathers every where appeareth. And God himself from the beginning thus blessed insensible creatures, and not only the sons of men, but also the 
Marc 6. 41. ●● ca ●. 7. Genes. 1. 2●. 2●. ●●●. 2. ●●●ut●●o●. 2● v. ●. Psu. 64. 12. Genes. 3. 14. 17. & ●. ●. ●9. Marc. 11. 21  sons of beasts (if so I may use the word) fowls of the air, fishes of the sea, and all other living creatures, as we see in the first chapter of Genesis. which blessing of God brought some good to those creatures. And as on the contrary, when God cursed the serpent, when he cursed the earth, when Christ cursed the fruitless figuee, this curse was an impay●ng of the condition of the setpent, of the earth, of the figtree: so when God by him sel●, or the ministery of his servants blesseth his creatures 
What is blessing.  this is a bettering of their condition. And albeit it end or be referred to the benefit of man, yet it is a true blessing and good wrought also in the creatures. And this is principally so in the●e sacraments of the new Testament, where both that of baptism. and this of the Eucharist, and all other, have special blessing and sanctification bestowed die Christ to the commodity and benefit of his church. Which thing seeing M. B. upon no other ground then his own simple and sinful conceit, and authority of the Scottish practice, most ignorantly against all scripture denieth, I will take as sure & certain 
Christ 〈…〉 a and sanctified ●●● 〈…〉.  uz. that Christ not only gave thanks to his father, but also blessed, sanctified, and consecrated the bread: because we are taught so to believe both by the plain words of the Evangelists, by S. Paul, by consent of all fathers, o● all ancient I ●●u●gies or sums of Mass in all churches of Christendom (whereof some example shall be given hereafter, & also by v●●●●t of M. jewel, Caluin, & E●● a who so effectually by innumerable places of, cripture prove it and refel Musculus, and consequently M. B. in th●● point who against all scripture will have blessing of these elements to be all one with giving thanks to God. Wherhfore according to this most sufficient authority, as Musculus truly telleth us, that Christ at two several times, first over the bread, next over the cup, gave thanks to God; so must we also assure ourselves, the scripture & these Protestans leading us thereunto, that Christ at two several times blessed, sanctified, and consecrated those 2. several elements of bread and wine, which he took in his hands.  
Concerning the breaking and delivery of the bread, 
7 pag. ●●●.  Musculus words are: Christ broke it with his own hands, & gave it to his disciples. He gave not the bread whole to 
Christ's breaking of bread what it signifieth.  them which they afterwards should break, but himself broke it. He gave it not them to distribute, but himself did distribute it, & willed them to take and eat it. He delivered with his own hands this sacrament of grace, signifying withal that it was not possible for any man to have participation of his grace, except himself gave it by the virtue of his spirit. Of which point I warn the reader not without cause. Thus much (saith Musculus) concerning the external fact & doing of Chrisi, so far forth, as agreeth to the institution of the mystical 
Ibi. pa. ●●●. 8  Supper. After all which, finally for declaration, that they might understand what he meant by the premises, he addeth, This is my body, which is given and broken for 
Christ's words.  you. Do this in commemoration of me. Again. This cup is the new Testament in my blood, which is shed for you, and for many, to remission of sins. Do this so oft as ye shall drink it, in commemoration of me. This is the sum of that which Christ did, & which he spoke about the sacrament, which (as the same author witnesseth) Christ first of all did in the eyes of his disciples, both that they afterwards 
pag. ●●●.  should do the same themselves, and also deliver the same order to his church.  
¶ And this being agreed upon, according to the manifest story of the Gospel, & exposition of the purest Protestants, that Christ thus did, as hath been now in particular described, and thus spoke: item, that thus he did & spoke as things appertaining to the Sacrament, and which he would not have omitted by his Apostles, disciples, and aftercome●●, to return to M. B, who affirmeth all the action● and speeches which Christ did and uttered, to be so essential to the Supper: that if any one, yea any jot be omitted, the whole Supper is marred, and perverted, let us conserre these doings of Christ with the Scottish Supper ministered after their order, which is this. Commonly once in a month, the minister 
T 〈…〉 me o 〈…〉.  when the supper is to be ministered, first of all out of the pulpit rehearseth briefly to the people a piece of the 11. chapter of S. Paul touching the Institution of this sacrament. Afterwards he maketh some Sermon against either the Pope and Catholic religion (which is their common argument) or in praise of their own, which is more seldom: or as seemeth good to the minister. The Sermon or exhortation ended, the minister cometh 
The wo●as of the communion ●o●ke. ●●●●●. 22. ●. ●●●●●. 14. ●. ●●●. 22 b. ●. ●or. 11. c.  down from the pulpit, and sitteth at the table (now beginneth the communion) every man and woman likewise taking their place, as occasion best serveth. Then he taketh bread and giveth thanks either in these words following, or like in effect. The thanksgiving set down for a pattern for all ministers to follow, as in sew words it rendereth thanks to God for his benefits of creation, sanctification and redemption by Christ (as is ordinary in many good prayers) so it maketh no mention of the Supper or any thing which Christ spoke or did therein, save that in one place they mention a table and remembrance of Christ's death in these words: Although we be sinners, nevertheless at the commandment 
Matth. 16. ● 2. Cor. 2. d. ●●●, 11, c. 〈◊〉. 10. Matth, 2●, b 〈◊〉. 22. b, ●●or. 11. c.  of jesus Christ our lord, we present ourselves to this his table, (which he hath left to be used in remembrance of his death until his coming again) to declare and witness before the world, that by him alone we have received liberty and life etc. and that by him alone we are possessed in our spiritual kingdom to eat and drink at his table, with whom we have our conversation presently in heaven. This is all that approacheth any thing nigh to the words and Institution of Christ. Immediately after this thanksgiving, the minister 
Matth. 26. ●. Mar. ●●●. ●. Luc. 22. c. ●. Cor. 10. d.  breaketh the bread, and delivereth i● to the people, who distribute and divide the same among themselves, according to our Saviour Christ, commandment. Likewise he giveth the ●●p. Here is the entire form and essence of the Scottish communion. For that during the time of eating and drinking, some place of the scripture concerning Christ's death, is read, this is a sequel and fashion following after, and not included in the nature & substance of the communion which all goeth before.  
Let us now severally confer Christ's supper with this 
Many diffrences 〈…〉▪ i●●● Supper & the Scottish communion. 1  communion, and consider how many, & the same most substantial and essential points after their own grant used there, are wanting here. Christ first of all took bread in to his hands, and afterwards gave thanks, and blessed, which albeit it may seem usual and ordinary; yet (saith Musculus) it is not so, and the very words of scripture show, that it appertained to the order and institution of a sacrament. Here the minister clean contrariwise, inverting the order of Christ, first giveth at large a thanks, & after taketh the bread, the which without any thanks, 
2  or any word at all, he delivereth to the people. Secondarily, Christ made a special and several thanksgiving, & blessing, and sanctification or consecration, first of the bread and next of the cup, and this also he did as a thing pertaining to the very order and institution of his sacrament. Here is no such matter, but a confuse thanksgiving without relation to either, and which containeth a blessing, sanctification, or consecration of nether. Christ did not only 
3  break the bread once, and afterwards bid them break and distribute it among themselves, but himself broke, and distributed and delivered it to them each one with his own hand: signifying thereby, that it was not possible for them to have any participation of grace except he gave it them by the virtue of his spirit. Of which point Musculus giveth the reader a special warning and proviso. Here the minister loath belike to take so much pains, leaveth that office to the people to distribute and divide the bread among themselves (as though all grace came to them, from themselves without Christ and his spirit, of whom they had no need) and withal he maketh a gross lie upon Christ (which may stand for a fourth difference between 
4  their Communion and Christ's Supper) that Christ commanded them so to do. Whereas in the quotations, with which they most foolishly paint their margin, there is no such thing, but the clean contrary, as before out of the Gospel, and the very places which they quote, by Musculus hath beneshewed. Christ mingled the 
5  cup which he consecrated: which thing albeit Musculus directly affirmeth not, yet he supposeth it most likely and probable, yea he nothing doubteth of it, being the universal custom of the country. Whereunto if he would add, that the text of the Evangelists is indifferent, as 
Matth. 26. 27. Marc. 14. 23 Luc. 22. 20. 2. Cor. 11. 25  expressing nether clean wine, nor wine mingled with water, but only the cup or chalice, in every place which undoubtedly speaketh of the Sacrament (for the place of S. Matthew, whom S. Mark followeth, where is mentioned 
Matth. 26. 29. Marc. 14. 25  the fruit of the vine, is doubtful, and by ancient fathers expounded divers ways: albeit being exactly conferred with S. Luke, and the jews manner of eating their Paschal lamb, it seemeth most probably to appertain 
Luke 22. 1●. Before, cap. 3. ●um. 7.  not to the cup of Christ's Supper, but to the cup of that Paschal lamb: & being applied to the supper of Christ, though it include the one, it excludeth not the other) & then lay unto the Gospel being indifferent, the general manner of the country, of the la, of the jewish synagogue, of the sacrifices, especially of that singular 
Before. pa. 5.  sacrifice which most expressly foreshowed this, all making for the mixtion of water with it, & the universal consent of the Christian church, and all antiquity 
Christ's chalice ●●d in it water & wine.  besides; he should not deny, but Christ●o tempered the chalice whereof he made the sacrament. So testifieth S. james the Apostle (who was present) in his Liturgy: Likewise after supper Christ took the chalice, & mingling it 
Liturg, jacob. Clement Constituti●. Apostolic. lib. ●. cap. 17. Philip. 4. 3. ●●●. lib. 4. ca 57 & lib. 5. cap. 1.  with wine and water, giving thanks, sanctifying and blessing it, gave it to us his disciples etc. So writeth the most auncict Christian doctor S. Clement a man of the Apostolical age, mentioned & commended by S. Paul. S. Ireneus nameth it temperamentum calicis, & calicem mistum the chalice mingled or tempered. S. Cyprian a number of times epaeteth that Christ so delivered, that Christ offered 
Cyprian lib. a epist. 3.  his chalice mingled with wine & water. So witnesseth S. Basile in his Liturgy. And finally to omit all other (because 
Basil, in Lit▪ gia.  it is a thing well known, that the whole primitive church consenteth herein) so witnesseth the 6. Council 
Anno domi● 6●0. Concilian Constantinop. ca 32.  of Constantinople, and proveth it by great authority▪ The words are. The use of mingling water and wine in the chalice, in all churches is kept, as delivered from god himself. For S. james the brother of Christ and first bishop of jerusalem, likewise S. Basil that most glorious archbishop of Caesarea, having put in writing this mystical sacrifice, declare that the holy chalice should have in it water & wine. And the fathers of the Council of Carthage (in which Council was S. Austin) plainly and precisely decree, that in the 
Concil. Corth● g●●. 3. ca 24. Con●●●. African. ca 4.  sacrament of Christ's body and blood, nothing be offered more, than Christ himself delivered, that is to say, bread, and wine mingled with water. Out of all which, the fathers of this Council of Constantinople conclude: If therefore any bishop or priest follow not this order delivered by the Apostles, but offer the immaculate sacrifice, not mingling water with wine (in the chalice) let him be deposed from his office. This general, or rather universal consent & custom of all Christendom, coming thus directly from the Apostles, might suffice to overpeise for our side, especially the word of the Gospel being indifferent, or rather (compared with the old la) more bending to the same side. But because I will charge M. B. and his felow-ministers no farther than they charge themselves; and they plainly confess not Christ's chalice to have been tempered with water; or at lest think not themselves bound to follow Christ's example herein, because it is not evidently specified in the Gospel: nether will I urge them farther with breach of Christ's ordinance in this behalf. But the last, and the same most pregnant, & principal of 
6  all, that which giveth light to all the precedent actions 
Christ's words clean omitted in the Scottish Supper.  of Christ, the words which Christ adjoined to declare and express the meaning of the ●est; the words which (as Musculus truly avoucheth) Christ by his divine wisdom joined to his doing, and so bound the one with the other, that his disciples might see in his doing, and hear in his speaking that whereby they might be instructed in this sacrament, and thereby all occasion cut of from man's rasbnes to invent any new thing, or corrupt any part of this sacrament: these words I say, so wisely disposed, so necessarily ordained, so significantly declaring our saviours meaning and intention: these words so divine, so mystical, and effectual, where are they? How chanceth it, that they appear no where? Are Christ's words not worth the rehearsing: Or challenge you to yourselves a sovereign wisdom above the eternal wisdom of God? If not, why disjoin you most sacrilegiously, that which he conjoined? Why separate you and pull a sunder that which Christ bound and coupled together? After these precedent signs and actions, why here we not, This is my body given and broken for you: This cup is my blood of the new testament, which is shed for you to remission of sins? Why is this inexplicable benefit omitted, which was principally intended, & by all the Evangelists so specially remembered? If you list not to rehearse them with the opinion of Catholics or Papists (as you call true Christians) as though there were some force, virtue, effect and operation in them, which was the faith of all the ancient and primitive church, as hath been showed: yet at lest rehearse them historically 
Before pa. 49, 50. 51. The English communion.  by way of narration (as is the guise of the English communion) for that in the story of the gospel so they stand, and there ought to have their place. M. B. will perhaps reply; O Sir, we omit them not. For in the beginning, 
Objection.  before our Sermon, the minister rehearseth such words out of S. Paul. But what maketh that to your Communion? 
Answers.  what maketh the ministers talking out of the pulpit before the Sermon, to his communion which he ministereth sitting at the table, long after the Sermon is ended? 
Sacrilegious corruption.  What if the minister before he came to the church read the whole chapter in his own house? what if over night? Christ's order is that they should be used & joined with those other doings and actions in the administration of his supper. You thrust them away from that place. Christ took bread, gave thanks, blessed, divided, distributed to his disciples; and then telling them what it was, used those words. You first take bread, and then divide it, as perhaps you do at your own domestical table: but for aught else that should separate Christ's table from your profane table, Christ's spiritual supper, from your fleshly and belly supper, you do nothing at all in such order as Christ required, and in such order as is requisite to make a sacrament, to make Christ's table, to make a spiritual Supper.  
If the Minister at eight of the clock say to the child which is to be baptized: I baptize thee in the name of the father, the son, and the holy ghost: or according to Zuinglius guise, I baptize thee in the name of the lord: and after having told a tale of 2. or 3, hours long, at ten of the clock sprinkle a little water on the child; will any Christian call this baptism? No, it is a mere profanation of baptism, and contempt of Christ and his ordinance. ` The like is to be deemed of this your most arrogant & damnable tearing & renting in sunder of Christ's divine mystery; or rather clean removing and taking quit away of that which Christ appointed for the chief and principal: I say clean removing away, because that forerunning talk out of the pulpit, being separated from the communion by so long tract of time and interposing of a Sermon, can be no more accounted any parcel of the communion, than the words of baptism uttered at eight of the clock, are to be esteemed a part of baptizing or sprinkling of the water, which ensueth 2. hours after. Wherhfore, of this example and manner of communion, 
Caluinists offended with Christ's words  I wish the godly & Christian reader to consider, how just occasion the Caluinists give to their brethren the Lutherans, to write of them, that they hate the 
Before p. ●. ●●.  ●ords of Christ's institution, that they can not abide nether ●o set, nor to hear them, & therefore administer their supper without them, that not without good reason Luther wrote of them, that when they are enforced to talk of this matter, and examine the words of Christ, they 
Luther Tom. 7 defensio verso ●um cana, sol. ●●3. ad●● racite ac lenit●r gress●● figunt, ●●si super ●vi● ambula●ent. ac si diabolus ●ll●● a ●●rgo in ●●ar●t.  make such a do, before they can be brought unto it, they use such a number of preambles, such vaunts and bragger; they speak so many things from the matter, and so little to the purpose as is uncredible. And when at length they come to the point itself, then lo, they tread so nicely and gingerly, as though they walked upon eggs and feared they breaking of them, and a man can scarce turn his hand, but away they fly with such extreme haste, as though the devil were at their heels, and they feared lest they should stumble & break their neck at every syllable which Christ pronounced. A very lively image and representation of this, may a man see in the Scottish communion book: where, in the beginning of their Communion, in the margin, very curiously they note Matth. 26. Marc. 14. Luc. 22. 1. Cor. 11. In the end, they again daub the margin with printing the same quotations of Matthew, Mark, Luke, 
The Scottish Supper is no sacrament of Christ, by M. ●. grant.  Paul; as they do also a thirdtime in their formal thanksgiving. But if ye enter in to the text, & look for Christ's words, erlier as they are uttered by S. Matthew, or S. Mark, or S. Luke, or S. Paul; ye find no part o● piece of them; ve find no body of Christ given or broken: ye find no blood shed in remission of sins: ye find no blood of the new testament: ve find nothing but bread from the bakers shop, and wine from the vintners seller. For if the missing of any ceremony, any thing or jot that Christ did suffice to take from it all nature of a sacrament, 
pa. ●.  & leave it common and vulgar bread, as M. B. peremptorily affirmeth: whereas here are wanting so many matters practised by Christ, so many points, & they each one essential according to his own confession; yea whereas the very principal of Christ's ordinance and institution is left out among so many other things which Christ did which Christ spoke, & which Christ required to be sp●k●● & done; how can it be denied, but this Scottish communion, according to the sentence set down by M. B. him 
pa. 9 10.  self, and most clear reason, and inevitable sequel drawn thence, is a manifest corrupting & perverting of Christ's holy Supper: is mereprophane, wicked, & Anabaptistical, many degrees worse than the jewish paschal supper, or any Christian & good man's dinner or breakfast (as Luther also truly writeth) in which, bread 
Before pa. ●●  is taken as well as in their communion; god honoured 
Any vulgar dinner as good as the scottish Supper.  and Christ remembered, and thanks given to him for his inestimable benefits, as well as in their communion: Christ believed, that is to say, eaten by faith, as well as in their Communion; bread and drink blessed and sanctified by the word of god, prayer, and thanksgiving better then in their communion; as much love and charity 
1. Timoth. ●● 4. 5.  found amongst honest neighbours, as is among their communicants: and finally what so ever is good and religious in their communion (if any such thing be there) is found as truly and plentifully in such a dinner, as in that their Supper. Whereas their Supper is besides defiled and polluted with schism and heresier with devilish contempt of Christ's church, of omitting, altering, mangling and perverting Christ's own doing, of corrupting his holy sacrament: of which profane and sacrilegious wickedness no piece is found in such a breakfast or dinner.   

Of Christ's body truly joined and delivered with the Sacrament.  
The Argument.  
M. B. declaration, why the sacrament is called asigne, uz. for that there is truly joined to it, & it exhibiteth to the faithful communicants the thing signified; that is, the very substance of Christ's body and blood. All which he uttereth so plainly, in so significant terms, and with such comparisons, that he seemeth to be a very Catholic, or at lest a Lutheran in that point.  
Especially for that he requireth true and real joining of Christ's body to ours by the sacrament, that so our bodies may be made partakers of life immortal and resurrection, which is the doctrine of the ancient fathers, and most strongly confirmeth the real presence.  
CHAP. 6.  
THat which the Scottish communion book in the last chapter, by refusing & abandoning Christ's order, & consequently bringing their Supper to mere bakers bread, and taverners wine, hath mar●ed; that in this next place M. B. with very honourable words goeth about to mend and repair again. For thus he declareth why their bread and wine are called signs. The reason why I call them signs (saith 
pag. 10.  he) is this: I call them not signs because they signify or represent 
How the sacrament is a sign.  only the body and blood of Christ. But I call them signs, because they have the body and blood of Christ conjoined with them: yea truly is the body of Christ conjoined with th●● 
Christ's body conjoined with the sacrament.  bread, and the blood of Christ conjoined with that wine etc. Again. In respect of this exhibition chief, that they are instruments to deliver and exhibit the thing that they signify, and not in respect only of their representation, they are called signs. This is very good & sound doctrine. For in deed such grace & virtue have sacraments of the new Testament (namely and especially these two principal, baptism & the Supper, which as yet the Protestants accept for sacraments) that they are signs exhibiting & conserving, and have conjoined with them the thing which they signify, as is the general doctrine of all Catholic waters; yet so (which also M. B. very wisely marketh) that 
pa. 1●.  we always put a distinction between the principal efficient deliverer, which is God; and the instrumental efficient, which are the sacraments: which not of themselves, but by God, are made p tent instruments to deliver that same thing which they signify.  
All which being true, M. B. proceedeth very well against such zwinglians & Calvinists, as make the sacrament only 
pa. 1●.  a figure representing or signifying a thing absent. For if that were so, than any picture or dead image should be a sacrament. For there is no picture, as the picture of the king, but at the 
Christ's body delivered in the sacrament  sight thereof, the king will come to your mind. So if the sacrament did no further, all pictures should be sacraments. But the Lord hath appointed the sacraments, as hands to deliver & exhibit the thing signified: and for this delivery & exhibition chief they are called▪ signs. This doctrine I much commend in M. B. And would to god he could continue in it, especially if as he very directly, plainly, and catholicly describeth the nature of these sacramental signs; so he can give us as true and sincere a description of the things signified which by these signs are 
Beza epist. Theolog. 65. Before pa. 75 76.  delivered. And that also he performeth very well. For against Caluin and some Calvinists, that will have the thing signified and received, to be a virtue and grace flowing from the flesh of Christ, and not Christ's true real substance, he setteth down in plain and sincere manner, that the things signified & received by the bread & 
pa. 13. the same is repeated serm 2. pa. 65. 66.  wine are not the benefits of Christ, or the virtue that floweth out of Christ only, but the very substance of Christ himself: the substance with the virtues, gifts & graces that flow from the substance: whole Christ god & man without separation of his natures, are the things signified. For it is not possible 
pa. 14.  that I be partaker of the juice, which floweth out of any substance, except I be partaker of the substance itself. It is not possible that my stomach can be refreshed with that meat, the substance whereof cometh not to my mouth. So it is impossble, that I can get the juice & virtue, that flows from Christ 
Christ's flesh truly delivered in the sacrament.  except I first get the substance, that is Christ himself. And is it true then, that with the sacramental signs is truly joined (not only in figure) whole Christ god and man? yea his very substance? Is this the special reason, why the 
pa. 11.  sacrament is called a sign, because it exhibits and delivers the thing that it signifies to the soul and heart, so s●ore as the sign is delivered to the mouth? To what end should this 
Objections.  be? and what need is there of such miraculous con●unetion? 
●  whereas otherwise if Christ's body be as far distant from our bodies, as is heaven from earth, we seeing the bread broken, and wine powered out, may remember Christ's body and blood, and so by faith eat him? Again, 
2  to use Zuinglius common argument, which afterwards 
S●● after cap. ●9.  M. B. himself urgeth to the same purpose: whereas the soul is a spirit, and Christ's flesh and blood things corporal, how can these corporal things work any benefit to that which is altogether spiritual? If they do not, why then are they conjoined with the signs, by which coiunction there cometh no good at all? To the first M. B. answereth, and yieldeth great reason hereof: To the 
Answer of M. B. to the first. pa. 15.  end (saith he) that this sacrament may nourish thee to life everlasting, thou must get in it thy whole Saviour, whole Christ god & man, with his whole graces and benefits, without separation of his substance from his graces, or one nature from the other. Touching the second objection; though 
To the second. pa. ●6.  (saith he) Christ's body, flesh and blood be in itself true flesh and true substance, as it was in the womb of the virgin, yet in the supper it is called spiritual, a spiritual thing, spiritual 
pa. ●7.  food, in respect of the spiritual end, where unto it serves to my body and soul: because the flesh and blood of Christ serves to nourish me not to a temporal but to a spiritual and heavenly life, and to a heavenly, celestial, and spiritual end. In respect of this end, the flesh of Christ, and Christ in respect of his flesh is called the spiritual thing in the sacrament: and also for that the flesh of Christ which is given in the sacrament, is rece●●ed 
pa. ●8.  by a spiritual and secret manner, which is not seen to the eyes of men.  
¶ Here I have to desire the Christian reader, that he mark well and carry away these good instructions in 
Cat●●●ike verities taught by M. B.  this place given him by M. B. First, that in the sacrament, the sign hath the thing signified, truly conjoined with it, so that the one is not present in Edinburgh, the 
1  other absent in London; much less the one present in 
Christ present in the sacrament.  Edinburgh, the other as far absent & distant, as the highest heaven is from Edinburgh; but the thing signified is truly conjoined with the sign. The next is, that the 
2  thing signified is not Christ's divinity, not the merits of 
in substance of his flesh.  his death and passion, but his very flesh and blood, the true & natural substance thereof: and therefore the true & natural substance of Christ's body & blood being the thing signified, is also truly conjoined with the sign and therefore present where the sign is, and exhibited and delivered by the sign and with the sign: which is called a sign especially for this reason, because it exhibits & delivers the thing which it signifies. Thirdly, that this conjunction of 
3 pa. ●5. Christ's presence in the sacrament is wonderful.  Christ with the sacrament for our use, is hard to conceive, because it is a high and divine mystery, it is a mystical, secret, divine and spiritual conjunction, as the conjunction betwixt us and Christ is full of mystery, which is not possible to tell and express by c●ular demonstration. But who ever would 
pa. 26.  understand that conjunction, his mind must be enlightened with an heavenly eye to see this mystical and secret conjunction, that is betwixt the son of God and us in the sacrament. And except ye have this heavenly illumination, ye can never understand nether your own conjunction with Christ, nor yet that conjunction betwixt the sign and the thing signified in the sacrament. Fourthly, albeit both the conjunction 
4  betwixt the sign, and the thing signified in the sacrament be mystical and spiritual, as likewise the very body and flesh of Christ, which is exhibited and ministered to us in the sacrament and with the sacrament, is called spiritual, both 
Spiritual and mystical.  because of the spiritual life and spiritual end of life everlasting and immortality, where unto it nourisheth our body and soul, as also because it is received by a secret and spiritual manner not apparent to the eye of man: yet therefore 
yet true.  we must not deny, nor doubt, but that the true flesh and blood, the true substance of Christ god and man is there given us in the sacrament. Fiftly, the reason why it is thus given 
5  ●s in the sacrament, uz. to nourish us both in soul & body, not to a temporal life, but to a spiritual and heavenly life, to nourish I say body and soul to a heavenly, celestial and spiritual 
joan. ●.  end, that is to life eternal, to eternal joy and resurrection, as Christ himself declareth, this is a w●ightie motive besides all the premises, to establish a true, real & 
Real presence.  corporal presence of Christ in the sacrament, which also M. B. very well declareth thus. What avails it to see 
pa. 18.  my health in a box standing in the Apothecary's booth? what can it work towards me, if it be not applied? So it is not enough to see Christ (in heaven by faith) but he must be given us, o● 
●e●m. 2. pa. ●5.  else he can not work health and salvation in us etc. Which similitude joined to two other going before in this sermon, and formally repeated again in the next, have this plain and direct meaning, if we regard the plain direct words, and stand to them. As it is not possible that my 
pa. 14.  stomach should be refreshed with that meat, the substace where 
The real presence expressly taught by M. B.  of I receive not into my mouth; nether possibly can my drought be slaked with drink, which never cometh within my body: nether can the medicine in the Apothecary's shop do me any good, or help my disease, if I regard it only standing in the shop, and apply it not unto me: in like manner, if we will have benefit by Christ's flesh & blood, if we will cure our spiritual diseases, purific our soul, comfort both body and soul, and make them capable of resurrection and immortal life, we must not think it sufficient to regard him by faith in heaven, having besides, means to receive him really in earth. But seeing, for our good and to work us such benefits, he hath truly conjoined his body with the holy sacrament, & made that a potent instrument to deliver and exhibit his divine body unto us, as the Apothecary's box doth deliver and exhibit us the composition or medicine; we must truly and really receive the one, as we do the other, if we look for help to our body and soul to come by the one, as we hope to recover health of body by the other. Otherwise look how unpossible it is unto thee to be fed with that f●od, that never comes into thy mouth; or to recover 
pa. 67.  health of that dr●ge, which was never applied, nor came never out of the Apothecary's booth; it is as unpossible for thee to get thy health, of the body of Christ, except thou first eat his body, and drink his blood. Thus M. B. And to this very end & purpose did the most ancient fathers apply these and the like similitudes, showing most excellently that as in humanity many good thing; were wrought for the body by the soul, and many things for the soul by the body: so in divinity many good virtues & graces of God proceed from the soul to the sanctification and glorification of the body, as faith, hope, charity, patience etc. many also, as confession of Christ's name, 
Rom. 10 10.  suffering of afflictions, alms geving, fasting, praying, baptism, confirmation etc. were wrought by the body 
Christ's body ro ally received causeth resurrection to our bodies.  to the beautifying and more sanctification of the soul. Among which, the receiving of Christ's divine body in the sacrament, was one, whereby the body fust, and consequently the soul is endued with grace of resurrection of life eternal. So writeth that most ancient martyr 
Ireneus lib. ● ca 2.  S. Ireneus. As a grain of corn falling in to the earth and dying, riseth in his time by the power and spirit of God: so our bodies nourished by the Eucharist, which is the body & blood of Christ; though they be buried in the earth and resolved into dust, yet shall rise in their time, the word of god (that is Christ) geving them resurrection to the glory of god the father. 
Idem lib. 4. ca 34.  Again: with what face say the heretics that our flesh perisheth (never to rise again) quae a corpore et sanguine Domini alitur: which is nourished to eternal life by the body & blood of Christ? Which is the argument also of Tertullian in his book 
Tertul. lib. do resurrection● carnis. Gregor. Nysse nus oratio. Ca te●he●. cap. 36 37. Vide Euthymium in pamplia. part● 2. tit. 21.  de resurrectione carnis. Gregotius Nyssenus brother to S. Basil the great, disputeth altogether in like so●me. As a little leaven (saith he) maketh the whole mass of dow like to it, even so the immortal body of Christ entering into our body, altereth & changeth it. And as a poison mingled with that which is wholesome, marreth and corrupteth it: so the immortal body of Christ, maketh that where in to it is received, like to an immortal nature. And a little after in the same place. The body of Christ is joined to the bodies of the faithful, to the 
Cyril. in joan lib. 4. ca 15. 22. 23. Vide eundem lib. 10. ●● loan. ca 13. & lib. 11. ca 2●  end that by such a contunction with an immortal body, man also maybe made partaker of immortality. The very like comparison useth S. Cyril archbishop of Alexandria. A● asparkle of her put in straw or hay, seveth all on fire; so Christ JESUS the word of God (by means of the Eucharist) joined to our corruptible nature, causeth it wholly to rise immortal. Much to like purpose writeth S. Chrysostom, alluding yet rather to M. B. similitude of the Apothecary's shop and receipt. Let us all that are sick (saith he) go for remedy 
Chrysost. in Matth. homil. ●1.  to Christ with great faith. For if they which only touched the hem of his garment, were forthwith healed; how much more shall we be strengthened, if we receive him wholly in to us? And to be brief, nothing is more usual in the ancient fathers, then to argue and prove the resurrection of the body to life eternal by this reason, for that we receive Christ's immortal and glorious body in the blessed Sacrament. For this cause the ancient and general Council 
Before, pa. 22 Athanas. in tractat. super illa verba. Q●● unque dixent verbum contra etc. Optat. lib. 6. contra Ta●m. Hilar. lib. ●. de Trinitate. joan. 6.  of Nice calleth the sacrament a pledge or symbol of our resurrection: S. Athanasius, a defence and preservative to the resurrection of eternal life: S. Optatus, a pledge of eternal life and hope of resurrection. The like whereof is found in many other fathers, namely S. Hilarius. All which reasons, speeches and comparisons, are grounded upon that sentence of our Saviour: He that eateth my flesh and drinketh my blood, hath life eternal, and I will raise him up in the last day. Which place the fathers interpret of receiving Christ in the blessed Sacrament. Namely (to allege one in steed of many) S. Cyril writeth, that not only our souls were to be elevated by the holy ghost to life everlasting; 
Cyril. in joan. lib. 4. ca 14.  but also this rude gr●sse terrestrial body of ours is to be reduced to immortality, by eating the agreeable food of Christ's body. And when Christ saith, I will raise him up, he meaneth, Corpus meum quod comedetur, my body which shall be eaten (in the Sacrament) shall raise him All which sayings of Christ and those blessed Martyrs and bishops, 
An objection  the reader must not so interpret (as our adversaries cavil most peevishly) as though we or they taught, that no man could be saved, or rise to life everlasting, but such as received Christ in the sacrament. For nether they 
answered.  nor we doubt, but the Pa〈…〉 s and good men in the old testament, as like wise children & divers others in the new shall be saved, who yet never came to the actual participation of this divine mystery. But as our Saviour and all the church maketh marryrdom a sovereign and principal mean to attain eternal life, not excluding for all that other good virtues, as preaching, praying, fasting, alms geving etc. and on the contrary, by like assured ground of Christ and all scripture, heresy and infidelity is the high and broad way to hell, albeit vicious life, covetousness, usury, railing, and lying, and such other qualities let men thither fast enough: in like manner this communication of Christ's immortal and glorious body in the sacrament, is a special grace and singular prerogative in the new testament, whereby our bodies & souls are set in possession of life eternal, although gods infinite goodness hath provided us other means besides. Which singular and excellent grace whereas we see attributed not to the eating of the Paschal lamb, nor to Manna, not to the jews bread, not to reading the scripture, not to preaching, not to believing 
Christ's presence in the sacrament.  that Christ died and rose again for our justification (in all which yet we being faithful men eat the flesh of Christ spiritually and also drink his blood) but only to the eating of this dreadful mystery; hereof it followeth 
singular.  invincibly that both Christ in thus speaking, & the church in thus believing, & the ancient fathers, martyrs, bishops, and Counsels in thus expounding; understood Christ's body to be truly, really, and in deed receiyed in this Sacrament; far otherwise then by only faith, by which he was eaten in the old figures & ceremonies of the la, as well as in the new testament, or any sacrament hereof according to the protestāns opinion.   

Of Christ's body no ways joined, nor delivered with the sacrament.  
The Argument.  
M. B. hereticalls in words magnifieth the sacrament, whereas in truth he most abaseth it▪ making Christ's body to be joined therewith as slenderly as with any creature in the world; more slenderly than it is joined with a word spoken.  
Christ is more ●ighly joined to a picture or image, then to the 〈◊〉 or Scottish sacrament.  
Two properties appointed by M. B. to their sign; the first, that it resembles Christ, which it doth no more than any other creature.  
The ●●●●●▪ that with the bread Christ's body is jointly offered to the communicants, in such sort at the minister offereth bread. This is confuted, first, as wicked and profane.  
It is further confuted by order of the Scottish Communion b●●ke, by the doctrine of the Protestant writers, and all ●●●●nists..  
Christ is no otherwise joined to the Geneva Supper, or eaten therein, then in any vulgar meat, or in beholding any creature ●●der heaven.  
By the Caluinists own doctrine, and M. B. also, Christ is not as all received in their Supper.  
CHAP. 7.  
THat M. B. were of the self same judgement with those ancient father's touching Christ's real presence in the sacrament, I should gather out of these his words now rehearsed, and very 
●●p. 6. num. 1  plainly do they import so much: & his speeches, comparisons and similitudes weighed in them selves imply & conclude the same: neither could a man make any doubt thereof, were it not that he being an heretic, the nature of heresy maketh us suspect that he speaketh not plainly, roundly, & sincerely, in simple faith as did those old good fathers. And our Saviour teacheth 
The cr●●t of heretics.  that the manner of heretics is to clothe themselves, with sheeps clothing, to pretend simplicity, to speak catholicly, to cover and colour their impiety with the phrase, words, & speech of the church, of Catholics & Catholic 
Matt. 7. 15.  pastors: whereas inwardly they are ravening wolves, they mean damnably, they mean as heretics & Apostates, & by such pleasant & sweet speeches and benedictions intent 
Rom. 16. 18.  nothing else but to seduce the hearts of innocents, and simple plain meaning Christians: and as S. Peter teacheth, they being lying masters, first work their own destruction, 
2. Pet. 2. 1. ●.  after by seyned & counterfeit words make merchandise of other men, seeking to draw them also to like damnation: whereof before, I have showed very evident example in Caluin a chief father of this heresy, and here M. B. ensueth his steps as like him, as one Protestant may 
Before pa. 69 71. 72. 73.  be like an other. For having by thus many arguments persuaded his auditory, that he had a marvelous high & reverend opinion of the Sacrament; immediately as 
Esai. 19 14. 3. Reg. ●●. 22. 1. Timot. 4. ●  being possessed with that spirit of giddiness, which guideth all men of his stamp, he giveth forth as many arguments to the contrary. The first, which is the around & foundation of the rest, is this. Ye may perceive 〈◊〉 
pa. 23. 24.  by your own eyes, that the sign and the thing signified are not locally conjoined: that is▪ they are not both in one place. Ye may perceive also by your outward senses, that the holy of Christ and the signs are not conjoined corporally▪ Their bodies touch not one the other. Ye may perceive also they are not visibly conjoined. All this hitherto if a jew or Pagan be present at the supper, he seethe as well as the minister, and therefore thus far forth their faith is much alike. But this is a negative and privative disjoining & separation of the sign and thing signified: let us hear of their union & conjunction. We can crave no other conjunction than may stand and agree with the nature of a sacrament, ● 
pa. ●●  therefore here is no other than a sacramental conjunction. I grant: nether doth any Catholic require any other. But what mean you by a sacramental conjunction? any thing else besides a tropical, figurative, or significative representation? speak plainly, that the reader may know where to find you; what you believe, & what you would have him to take unto. The conjunction (saith he) betwixt Christ's body & the sacrament is a 
pa. 2●. 27.  relative conjunction. Look what conjunction is betwixt the word which ye hear, and the thing signified which comes to your mind, the like conjunction is betwixt the sign which you see, 
How Christ's body is joined to the sacrament.  and the thing signified in the sacrament. Ye hear not the word so soon spoken, but incontinent the thing signified comes to your mind. Speak I of things past, to come, or never so far absent, I can not so soon speak of them in this language, but the things signified comes in your mind: no doubt, because 
pa. 2●.  there is a conjunction betwixt the word & the thing signified. Having explicated this at large, in fine thus he draweth to his conclusion. Always look what conjunction is betwixt 
Ibidem.  the simple word, and the thing signified by the word; that same sort of conjunction is betwixt the sacrament and the thing signified by the sacrament. For the sacrament is no other thing but a visible word. Why a visible word? Because as the audible 
pa. 29.  word conveys the signification of a thing spoken, by the ear to the mind, so the sacrament conveys the signification by the eye to the mind. Here is the right and entire description of all that which he calleth a conjunction, which in deed is no conjunction, but only a relation, and a relation voluntary depending as all words do, be they visible or audible, upon the will of man (who hath authority to alter and change them) and therefore joins things absent no more than the power of man is able to join them, which is nothing at al. For let us a little better examine and consider these words, because in them lieth the pith and substance of these men's newly invented sacramental sign: & M. B. after again precisely, diligently, and at large repeateth them as very important and excellent well describing the conjunction of Christ's body 
In the 2. Sermon pa. 77. 78.  with their sign. Even (saith he) as when we hear named Paris, France, calicut, the king, north, south, things past and done in the beginning of the world, things to come & to be done in the end of the world; such words cause men if they mark them well, to conceive and in mind to imagine the thing signified, which could not be except there were a conjunction between the word and the thing signified: even so the bread and wine cause us to conceive and imagine of Christ's body: and so they are conjoined to Christ's body, and Christ's body to them. But by what reason is this called a conjunction? A conjunction of things importeth the things first, to be: next, to be joined and coupled together. But things which were done in the beginning of the world, are not: things which shall 
Christ's body no ways joined to the sacrament.  be done in the end of the world, are not, they have no essence, no being, they are nothing: and therefore can not be conjoined with any thing. And though Paris, France, Jerusalem & calicut be some things, and extant in the world, yet when M. B. spoke of them in his Sermon, they were no more conjoined with his word, than those other things past & to come, which are not, because the word spoken is still of one nature, and representeth all things signified a like. So that in truth, this is no conjunction at al. And what can be more absurd, then when 
jud. 9 Genes. 3. 14. Matth. 4. 1●.  an angel reproveth the devil▪ or a good man blesseth himself from him; when God cursed the serpent, when Christ rebuked Satan, & bade him avoid: to say, that angels and the devil, good men and the devil are conjoined; God was conjoined with the Serpent, Christ was conjoined with Satan when he mentioned him. All which notwithstanding of M. B. or some froward minister for honour of their Supper, will needs have it called a conjunction; any Christian man may sensibly tell him, that it is the pitifullest conjunction in the world, as which alloweth no other conjunction between their sign or supper, & Christ▪ body, then is between Christ jesus god most glorious, and his immortal enemy Satan the great devil of hell. Which point I wish the reader 
Mow Christ is conjoined with the Geneva Supper.  careful of the truth, diligently to mark, & carry in remembrance, uz. that these men find no other conjunction between Christ & their Sign or Supper, then is between things most contrary and opposite, then is between God and the devil, light and darkness, heaven and hell, Christianity and Turkerie, white and black. For as we read of julianus the Apostata, that being once among 
Nazianz in julian. oratio. ●.  his conjurers, who had raised up the devil, he suddenly affrighted by the sight remembered god, & thereupon signed himself with the sign of the cross: so very naturally one contrary induceth the memory of an other: blindness maketh us remember sight, sickness health, ignorance learning, light darkness▪ and so forth: and consequently according to this man's preaching & doctrine doubtless these are conjoined one with an other, the devil is 
pa. 27. 28. 77. 78.  conjoined with God, hell with heaven, sickness with health, black is conjoined with white, Catholic doctrine with heresy, and wit with folly: and even such is the conjunction of their sign or supper with Christ's body. Which how worthy a conjunction it is, and fit for a sacramental sign of Geneva, or rather of Gehenna; I leave to the Christian readers judgement.  
And yet furthermore against this conjunction riseth a harder objection, and which utterly refelleth even such conjunction; I mean so much as is between words signifying & things signified; so much as is between nothing the word, & nothing in deed. For albeit M. B. will needs have them like, & that as by the word Paris 
pa. 78.  or king pronounced, by & by I remember the things signified, so as soon as we see thebread in the ministers 
Christ's body less joined to the Scottish sacrament then to a word. pa. 27. 28.  hand, incontinent the body of Christ comes to our minds, yet I can not allow thus much. For as before hath been said, words spoken in some certain language, as Scottish or English (which clause M. B. addeth for good reason) signify one thing by the consent of that nation, as M. B. exemplifieth by the name of Paris, of a king etc. so that so soon as I hear Paris named, if I be an English or Scottish man, I straightway think upon the city of Paris in France, & likewise of a king or Queen. But so is it not in your bread of the Supper. For that signifieth not any certain thing by consent of any one nation, but his signification dependeth of the ministers sermon, without 
Pag. 6. Pag. 1●.  which it is nought else but common bread. For so M. B. teacheth. Ye shall not so soon see the wine, but after the preaching and opening up of: he parts of the sacrament, the blood of Christ shall come to your mind. And again more 
P●ag. 4.  plainly. The word that is preached, whereto the elements are annexed, is the thing which quickens the whole action, which serves as it were a soul, and giveth life to the whole action. So that without the ministers sermon, your bread and wine is without soul, without life, like to a dead stock 
The Scottish sign signifieth uncertainly.  or carrion: it is no sacrament, and so signifieth nothing. Marry after the sermon, it putteth you in remembrance of Christ, and then lo when then minister hath preached and opened all the parts, Christ shall come to our mind, not by virtue of the bread, but by reason of the minister who before hath told us so much. So that if the Minister make his sermon (as commonly) against the Pope & Catholics, that they in executing heretics, Anabaptists, zwinglians, Trinitarians, & such other Gospelers, have powered out the blood of the Lords martyrs, them the wine will as aptly make the Communicants remember such martyrs blood. If a Catholic in mind, though schismatic in external behaviour, or some Lutheran be present who thinks with Luther & the Lutherans, that all such creatures are martyrs of the Devil; the drinking of the wine will rather put them in mind of other martyrs blood. If a right Zwinglian preach, unto whom the Sacrament 
Before pag. 88 89.  is nothing else but as a soldiers colours, or a serving man's badge (as Zuinglius usually taught & written) he after the sermon ended, when he seethe bread & wine, must needs conceive thereof according as he hath hard the minister preach, and open up the parts thereof: and so forth a number of such significations, and as proper, apt & convenient one as the other must needs rise, according to the difference of ministers sermons, of men's conceits and fantalies. So that between the bread and wine, and Christ's body and blood; there is no such conjunction, as is between words signifying & the things signified: for that the words in every several nation at jest, have usually one certain signification; whereas the bread & wine hath divers, according to the divers conditions & opinions both of ministers & of communicants.  
¶ And upon this same ground I farther infer against 
Any picture a better sacrament than the Scottish supper.  M. B. that a picture is a better and more divine sacrament, and hath a more near conjunction with Christ, then hath the bread and wine of their supper. And this I prove by M. B. his own words, & prefer a picture before his bread & wine by the same reason, by which he goeth about to prove the contrary. The bread and 
Pag. 11  wine (saith he) doth not only represent or signify a thing absent. For so any picture or dead image should be a sacrament, for there is no picture, as the picture of a king, but at the sight of the picture the king will come in to your mind. Is it true? Hath a picture such force and virtue to cause us at the sight thereof to remember the thing represented? Ergo a picture is a far better sacrament than is your bread and wine in the supper. For a picture (let it be for example sake the picture of Christ crucified) at the first sight of it, bringeth to the memory of a Christian, the death & passion of Christ; & so doth not your bread & wine without farther declaration, as yourself write. In the Supper, ye shall not so soon see that bread with 
Pag. ●9.  your eye, ye shall not so soon see that wine, but after the preaching and opening up of the parts of the sacrament, the body and blood of Christ shall come in your mind. So then the bread and wine can not signify thus much, but there is required withal a preaching and opening of the parts of 
One signification of a pictures.  the sacrament. But a fair and well made picture, without preaching or so much a do, forthwith at the first sight thereof will bring the passion of Christ to my mind▪ Again, what man endued with common reason and wit, will not grant, that a picture which signifieth naturally; and naturally carrieth by the eye to the memory one only thing, to the signification whereof it is determined; is more potent, and fit, and profitable to cause 
divers significations of bread and wine.  such remembrance, than a thing signifying not naturally, but by ordinance of man, and which of itself is not determined to one kind of representation, as the picture is. For bread & wine eaten and drunken by men 
1. Reg. 20. 24. Ezech. 16. 49.  ●●●●ing together at a table, may signify good cheer; may signify how Sodom and Gomorrha perished through abundance and delicate fare: may signify temperate diet, how many good men have lived a long ●●●e with bread & drink without any other kind of 
3. Reg. ●●. 27.  sustenance: may signify, that all things are gotten by travail and labour, as the bread is gotten out of the earth: 
Genes. ●. 1●.  may signify a Catholic unity of mind and faith, as the bread is made one of many corns: may signify a Protestant and schismatical division of minds & hearts from the unity of faith, as the bread is broken and divided. Briefly, if the bread be fair & white, it may signify 
Before, pag. 11●. 114.  cleans and purity; if fowl and black, it may signify filthiness and iniquity: being used with some form of religion in a temple, as among the Caluinists, may signify honour done to Bacchus and Ceres as in time of the old Pagans: and so forth, a number of like things may the bread signify, & as many more the wine, which the picture of Christ crucified can not. Again, 
The Scottish sign, superstitious.  whereas the bread and wine doth signify as these men appoint it in special, only by reason of the preaching annexed and opening up the parts of the sacrament, seeing this signification and declaration hath been made fully, perfitly, and absolutely by the preaching and opening up the parts of the sacrament; who can deny, but it is mere superstitious to add the breaking of the bread, and drinking of wine? an obscure, dark, & secret figure, after a clear, manifest and public declaration? This is in deed when 
And ridiculous.  the Sun shineth, to light a candle; to dig a well by the main river; to cast a quatrine in to Cre●us treasures. This is like, as if an orator or preacher having made a plain, evident and sensible narration of the Hugon●● tragical histories in France, how they overthrew churches, monasteries, towers & castles, burnt whole cities, made desolate most fair & flourishing Provinces, in fine after a long sermon or oration to such effect, should before his audience pull out of his bosom a stick, or a piece of paper; and break the one, or tear the other to signify those former wastes and desolations. This is to childish, and ridiculous: and yet this is all the grace of the Scottish and Geneva sign.  
¶ And whereas M. B. to help his poor sign, & imaginary conjunction of Christ's body with it, addeth two qualities incident thereto: the first maketh not, but mareth altogether his conjunction: the second is a plain falsity, and clean against the Protestant doctrine, and therefore helpeth it as little. His words are: This conjunction 
Pag. ●9.  betwixt the sign or sacrament, and thing signified in the sacrament, stands chief in two points. The first part of the conjunction stands in a relation, which rises upon a certain similitude, likeness, proportion and analogy, which is between the one & the other. Which likeness may be easily perceived. For look how able the bread is to nourish the body to this life 
Pag. ●0.  earthly and temporal, the flesh of Christ signified by the bread is as able to nourish both body and soul to life everlasting. This is the first, which as I say, nothing justifieth, but rather quit overthroweth & destroyeth his sacramental 
Many things signify Christ a● well as the Scottish sign  conjunction. For this signification and relation the bread and wine have either by the sermon preached, or without the sermon, being considered in themselves apart in their own nature. If the first; so they no more signify this, than any other thing, whereunto it shall please the minister to apply his sermon, and refer the proportion, analogy, and similitude of his bread and wine, which may very divers, as hath been showed. If the second▪ so is there no more conjunction between Christ and the sacrament, then is between Christ & every creature ●nder the Sun. For that every creature natural or artificial (much more living, much more reasonable, & yet much more spiritual and Angelical) in some good sort resembleth 
S●o●●ish sacraments.  and showeth forth the grace, goodness, power & majesty of God his creator. Such conjunction as here is spoken of, there is between God or Christ and a cap, a gown or coat, a sword, a dish, any beast, much more my man, etc. For as a cap keepeth the head from rain and fowl wether, so God protecteth his from hell and damnation: as a good gown keepeth the body warm and in health, so God preserveth both body and soul in grace to life everlasting: as by the sword we conquer our enemy, so by Christ we vanquish the devil: as the dish bringeth our meat to the table, so Christ brought in to the world the true food and meat of immortality. Much more such similitudes may be sound in beasts, in which (as all Divines confess) there is vestigium dei, a more lively footestep and mark of God. For which cause especially and particularly, for that I say, they in some special manner represented & figured the Messiah to come, our blessed Saviour: in the sacrifices of the old testament there was appointed both of the one sort & the other; as oxen, kine, calves, goats, kids, sheep, lambs, doves, pigeons etc. and also bread, 
Levity. ca ●●. ●. 4. & ●  cakes, flower, fruits of the earth, wheat, oil, & a number of other things, burnt, roasted, sod, fried, as we read in Levitieus. All which were not taken at random by chance but by great & special choice, for special signification and relation, which in some point they had with the Messiah to come the Saviour of the world. I need not to make comparison of man, though the worst that ever was, be it judas or Caluin, or Arrius or john Knox, who being created to the image and similitude of God, have a thousand times more likeness, resemblance proportion and analogy to God and Christ, than all the bread and wine, that is eaten and drunken at all the communions in Scotland and England. So that this first part of Christ's conjunction with their sign and Supper bringeth small credit unto it, and maketh it a very pitiful sign, betwixt which and Christ, the conjunction is not only less, than between Christ & Arrius, ●● 
Christ's conjunction with the Scottish sign.  Caluin, or judas, less than between Christ & any living beast, be it dog or cat, but also as little as between Christ & a cap, or any the least sensses creature of God's creation.  
¶ The second part of this conjunction were more to the purpose, if it were true, for thus he saith: The second point of the conjunction stands in a continual and mu●●d 
Pag. 30.  concurring of the one with the other, in such sort, that the sign and the thing signified are offered both together at one time, and in one action: the one outwardly, the other inwardly, if so be thou have faith to receive it. Then▪ the second point of this conjunction stands in a joint offering, & in a joint receiving, and this I call the concurrence. The same he afterwards expresseth 
Pag. 43. b  again thus. If ye be a faithful man Christ is † as bissie in working inwardly in your soul, as the minister outwardly towards your body. Look ●ow † bissie the minister is in breaking 
c  that bread, in pouring out that wine, in giving that bread & 
d Christ break●s his body in heaven.  wine to thee: as bissie is Christ in breaking † his own body to thee & in giving thee the juice of his own body after a spiritual & invisible manner. These words may seem to make some conjunction between the bread in their Supper and Christ's body but being truly weighed according to these men's doctrine, they contain nothing but a mockery and cousinage of the poor people, besides much wickedness, profane conceits, & manifest contradiction to their own preaching and writing. For to 
d  begin with the later; what a profanity is it and irreligious impiety, to flame Christ in heaven by their ministers paltering in earth? and to tell the communicants, that he doth there in his body, as the minister doth here in the bread? to inculcate in to their minds, and to will them especially to consider and think when they are a● 
Pag. ●3.  the table & in sight of that Action, that look what thou least the minister doing outwardly, what ever it be (a large word) Christ is as bissie doing all those things spiritually to thy soul: be is a● bissie giving to thee his own body as the minister is breaking & dealing bread: he is as bissie giving thee his own blood with the virtue and efficacy of it, ● the minister is pouring out the wine & distributing it. Why sir? As you break your bread in your Supper, doth Christ so break 
Profane impretie.  his body in heaven? As the minister poureth out the wine, doth Christ so power out and communicate his blood, though after an invisible and spiritual manner, yet truly as you have told us sundry times? And doth not Christ communicate his body & blood jointly & wholly, but thus parted and divided? & not with facility but with labour and bissines? for that you will the people to believe, and mark, and consider, that Christ is as bissie (which word you so tediously inculcate) in heaven, as your minister is in earth? What a vile resemblance and comparison is this, to make the rude people imagine, that Christ is not in heaven, glorious, immortal, & impassable, but after an earthly manner working, labouring, toiling, & bissying himself to answer your Ministers breaking of bread, pouring out wine, dealing & dividing it in earth? True it is, Christ in heaven doth ratify & concur with the doings of his officers and servants 
Matth. ●●.  in earth, whether they baptize, consume, consecrated, bind or lose, or do any thing else, which he hath appointed. For how so ever they instrumentally do their parts, Christ is he qui baptizat in spiritu, that baptizeth & doth 
jean. 1. 33.  all the rest in the holy ghost, & by authority, as S. john saith. But to speak as this man doth, that Christ keepeth such a s●●●re & coil, and is as bissie as the minister, and breaketh his body, and wringeth out juice to give to the good brethren, after example of the minister, whom Christ resembleth and imitateth in every thing what so ever: this is no divinity, nor yet humanity, but little differing from plain scurrility▪ especially to men that know how bissilie and troublesomly oft times you 
Devout Communions.  minister your comunions. Whereof Clebitius a prelate of your order brawling with his cominister Heshusius about this ministering, giveth us some taste, amongst a 
〈◊〉 in 〈◊〉 veritatis etc. ●●●●● 4. argument. 5.  number of other faults charging him with these: Didst rot their in making ministers allow a public communion of one only person, & that before the whole congregation? Did dost not thou command me superstitiously to number the breads of the Eucharist? When the Communion was ended, 
Nun vinum vesiduum in ●anth. ●●m reinsund●re pr●●●buiste?  and the Communicants had drunk their parts, didst not thou forbidden me to power back again in to the tankard, the wine that remained? When the breads appointed for the Eucharist were spent and new were to be taken, and delivered out, didst not thou repeat again the institution of Christ, and that in solemn music? When as in the congregation● 
Stri●e for the Communion cup  would not willingly permit to thee the administration of the cup, didst not thou command thy colleag, that in the face of the congregation he should take the cup from me by force▪ 
Nun caluin utraque manu ●ortiter ●●nus?  And for that cause did not I hold it fast, and with both my hands? So bissie was this good minister to hold fast the cup, lest he should lose his drink: and (to omit all the former wranglings, braulings & quarrelling) by your Divinity so bissie was Christ in heaven also to make correspondence, & (as you call it) concurrence and joint effering with him, & to resemble the action of this minister.  
¶ Again how chanceth it, that you forget so soon the form of ministering your Communion, where it is precisely noted, that the people, & not the minister, distribute 
Before pa. ●56.  and divide the bread among themselves: and so this your sacramental signification of Christ as bissie as the minister (when as the minister sitteth still and doth nothing) is clean lost, and Christ left as quiet and void of such bissines in heaven (who in deed meddleth nothing with your communions) as he was before. Thirdly, which is the chief, I marvel you perceive not your own wrong and false application of your communicating when you so express eating of Christ's flesh and drinking 
c. d.  his blood, by the ministers action & delivering the bread, as though the only instrument of deliuering● were the minister and the broad: and as though with the bread it were still delivered: when as you make such a joint-offering and concurrence as here you describe that the sign and thing signified are offered both together 
Pap. 10.  one time, and in one action; & say other where, that so 〈◊〉 is the body & blood of Christ conjoined with that bread 〈…〉 wine, that as soon as thou receivest that bread in to thy mouth (if thou be a faithful man or woman) so soon thou receivest the body of Christ in to thy soul, & that by faith. Know you 
M. B. contra 〈…〉 other Calusnests.  not that this doctrine is refuted by every sacramentary Protestant (I suppose) that ever wrote of the sacraments? Who is there among them all that ever wrote a book of common places, but he hath one railing invective against the Papists, because they taught, that Gratia dei est alligata sacramentis; Gods grace, his body and his blood, remission of sins is joined or annexed to the sacraments. For by alligata, they mean not tied or bound, as a thief is with ropes; but as by god's creation, physical virtue is joined to causes natural, moral virtues to causes moral, and theological graces to sacraments, which are like causes efficient and instruments theological by Christ ordained to such effects and ends. Read with a little more diligence Calvins' Institutions, & whereas you will have the body and blood of Christ truly conjoined with your bread and wine, and likewise grace of regeneration with the water of baptism, you shall synd, that Caluin chargeth you in any case not to say so, nor to think 
See before pa. ●7.  that any virtue at all (much less that fountain & headspring of all virtues) is conjoined with any sacrament. Read his commentaries upon S. Paul to the Ephesians, and you shall see him most strongly (after the principles of your gospel) to beat down all this joint offering and joint receiving. The liberty of god's spirit and grace of god 
Caluin. ad ●ph●s. ca ●. v. 20.  is not tied to the signs saith he: and many receive the sign that are not partakers of the grace: not only through their fault, because they refuse it, but even by the very nature of the sacrament, and ordinance of God therein. For that the sign is common to all good and bad: but the spirit, which delivereth the thing signified, is ●euen only to the elect & chosen. Read Zuinglius, and he will teach you, that 
Zuingl. Tom. 2. Comment. de vera et falsa religio. ca de sacramentis.  herein you err notably. Some there are (saith Zuinglius) which suppose the sacraments to be such signs, as when we use them, that is inwardly done in our hearts, which outwardly is signified by the sacrament. But this is false. For so the liberty of god's spirit should be bound, if he were driven to wor●● inwardly upon those, whom we mark with the sacraments outwardly. Read Musculus, and you shall find that be upon the like ground condemneth your opinion as unreasonable according to the Protestant theology. When 
Musculus in l 〈…〉 communi●us ●a. de baptism. pa. 100L.  Christians are baptised (saith Musculus) the things signified by the external sacrament are wrought in the elect as pleased the spirit of Christ, either before, or after, or in the very act of baptizing. And therefore let no man think, that the spirit is so tied to the external sacrament, that he worketh spiritually and effectually either in the hearts of all that be baptised, or ever in the very act of baptism. He is a mad man, that so thinketh etc. And it is very absurd to tie the operation of the holy ghost which is most free, to the external act of baptism. Read Bullinger, and he will teach you, that faithful 
Bullinger De ●●●. 5. Sermo. 7.  Christians do not then first receive gods grace and beavenly gifts when they receive the sacramental signs. But first they have the things signified; after at leisure they take the signs etc. So when we baptize children, we protest clearly, 
See the sa 〈…〉 Caluin inst●●ut●●. lib. 4. ●●. ●●. 〈◊〉. ●●.  that we do not then first in baptism give them the grace of god which before they wanted; but by baptism we seal and confirm that which they had received before. and in like maneris it in the supper: eodem modo fit in caena. Finally, read Peter Martyr, Bucer, Beza, Occolampadius, any Zuinghan, Caluinist, or Anabaptist, and you shall find them to reprove this your opinion as Papistical.  
And what need I to object particular doctors, whereas the universal scope and preaching of all Caluinists and 
M. B. contrary to all Protestant Theology.  Caluinisme, is plain contrary? So soon (saith this man) as thou receivest the bread into thy mouth, if thou be faithful thou receivest the body of Christ by faith in to thy soul. So soon say you, and no sooner? not before? When at your supper there be 2 or 3. hundred, doth not the last man ●ate Christ by faith, before his turn come to receive the bread into his mouth? All the time of the Sermon, all the time of the thanks giving all the time of the communion when he seethe the bread br●ker, and wine powered cut and he by occasion thereof thinketh on Christ's passion, doth he not spiritually by faith eat Christ? Do not you defend this to be the proper spiritual eating of your supper▪ It is evident, and manifestly declared before. Wherhfore 
Before pa. ●0. ●1.  this is a very jest and plain mockety, to say, that so soon as thou receivest the bread into thy mouth, so soon thou receivest Christ's body by faith, whereas it is received as well before, as well after, and no more nor no sooner with that bread, then without it.  
¶ You will answer (I suppose) that what so ever your words are, yet your meaning is, that this conjunction & 
Before pa. 11. ●9. ●25. etc.  joint offering is only sacramental, that is after your sense, tropical, significative, as in a sign: and so the minister delivereth Christ's body and blood, and with the bread & wine the body and blood is truly conjoined, for that (as 
pa. 48.  afterwards you say) that sign wakeneth all the outward senses, and putteth us in remembrance of Christ's body and blood, which is the only conjunction that you or 
Before pa. ●5.  your masters can stand to. See now whereunto this your great & wonderful conjunction (as treacherously you 
pa. ●1.  call it) is come to. Christ is conjoined unto it, because when we see bread broken, and wine powered out, this wakeneth our senses, & causeth us to remember Christ. 
Christ no other wise received in the S●●●tish supper.  As much doth bread eaten, and wine powered out of the flagon in the feast of every good Christian man: or if it do not, at lest the wine and bread is as apt to signify so much at every Christian man's breakfast, dinner, beaver, and supper, as in your communion; the nature of 
●●em in any vulgar din●●r  the bread being all one, and Christian men having ever s●ue faith (as we must presuppose) which is nothing bettered by the breaking of the bread in one place more than in an other. As much doth the cutting up of a capon, of a hen, eating of a good piece of beef, or mutton, or what so ever soode besides. For any one of these or the like wakeneth all our outward sensés, as well as your bread and wine. And then supposing this to be 
Ephes. 5. 20.  eaten of good Christians who (as the Apostle teacheth) whether they eat or drink, or work or play, give thanks to god for all things in the name of Christ jesus, and so questionless have a faith, by which only and no other 
Before pa. 7● 79.  ways Christ is eaten in the communion, as M. B. teacheth, and is the universal doctrine of the sacramentaries and Caluinists, hereof it followeth clearly and plainly, that the second part of his conjunction of Christ with the sacramental bread, all this joint offering & joint receiving, all this concurrence, this secret and mystical conjunction (for by these many words & laborious affectation of divers phrases he would make his auditory imagine some great matter in their bread & wine) is as well & truly found & performed when Christian men together eat any kind of meat, or drink any kind of. drink. What need I to stand upon 
Christ bett●● received with ●ut the supper then with ●●.  the terms of meat & drink, whereas Christ is as truly eaten without all meat and drink, yea better a great deal, when we fast and eat nothing? For the eating of Christ by faith, which only they acknowledge, 
Before pa. 78 79. ●0. etc.  and the same no less out of the supper then in it, is, when by any occasion we think on Christ. Which we may do far better when we fast, then when we feast; when we abstain from breakfast, dinner and supper, then when we supper as also by considering any creature of God we have cause to think of Christ, that is, thus to eat Christ, as well as when we see the bread of their communion broken, or the wine powered out. When we see the Sun or Moon shine, and think that Christ is the light sent in to the world; by faith we 
●u●. 2. 3●▪ joan. 1▪ ●.  eat Christ as well, as in this communion bread. When we look upon a river or fountain, and think that his 
joan. 4. 14. ca 7. 39 Before pa. 1ST.  spirit is the fountain of living water, we truly eat Christ. When we see a lamb, a cow, a calf, or any thing which hath any resemblance of Christ, and by it remember Christ▪ we eat Christ, by faith: yea when we see an heretic, or think on them, and bless ourselves, & desire God to keep us from them, as S. john 
〈◊〉. lib. ●. cap. ●.  did when he saw Cerinthus, we eat Christ: and in all these & a thousand like, yea (as hath been said) in all creatures of the world, when they occur to the remembrance of a good Christian, and put him in mind of Christ, he eateth Christ; and Christ is as truly offered to his soul, and there is the very self same joint. offering, and joint-receiving, and concurrence, and secret mystical conjunction, with, and in every stick, stone, tree, & universally every creature, to every good Christian and faithful man, as is with their bread & in their bread: & every one of these creatures as much wakeneth the outward senses (wherein consists the virtue & efficacy of their sign) as doth the bread and wine in their Scottish or Genevian supper, how so ever they set a face and flourish on the matter, to make it seem somewhat else.  
¶ Nay if M. B. could learn once to speak plainly, and properly, and agreeably to his own doctrine, as I fear he will never, he should not attribute to the receiving of the bread and wine any communication of Christ's 
Christ not received a● all i● the Gen●●● Supper  flesh and blood at all, but only a sealing and ratification of the same flesh and blood afore eaten by faith. For as the ●eale of the evidence (to use his own explication, sense, similitude, & words) giveth not the right of any thing, but the consent of the parties, and bargain or contract between them made before, whereunto being drawn in to an authentical form and instrument, the seal is joined for confirmation and ratification of such antecedent contract: even so these men in their communion having first seen the bread broken, whereby their sight informed 
Pag. ●●.  did convoy to the mind the remembrance of Christ, which is the eating of his flesh: or having heard the word preached distinctly, and all the parts opened, which also 
Pag. ●  is eating of Christ by faith, thereafter receive the sacramental bread and wine, as seals appended to that former 
Calv. Institu. lib. 4. ca 17. num. 4. See before, pa. ●5. jewel Reply contra Hard. artic. ●. Di●i●i●, ●●. pa. ●●  eating, whereby they are assured that they have eaten rightly. This is also our English theology in this case, & the same most agreeable to john Caluin. Although (saith M. jewel) we use to say, that the sacrament joineth us to God, & God to us: yet in plain speech it is not the receiving of the sacrament, that worketh our joining to God, & consequently by like reason, nether the joining of god or Christ to us. For who so ever is not joined to god before be receive the sacraments, he eateth and drinketh his ●●●● judgement. The sacraments be seals and witnesses, and n●● properly the causes of this conjunction. And M. B. himself within a few pages after, utterly destroyeth this jointeffering of Christ's body with the bread, and in very precise terms flatly denieth that which here he affirmeth: whereof forth with I shall entreat. One thing first of all the reader may note, that whereas this man so magnifieth 
M. B. doctrine ●ot uvel sra●●ed. Pag. ●5.  the work of our renovation from the state of sin to god's grace, and saith, that this work of our new creation is ten thousand times greater than the work of our first creation: & then to work this our new creation, appointeth 
Pag. ●1.  for a means this wonderful conjunction of Christ with the sacramental sign: and addeth farther, that except he be not only received, but also both devoured (for so he speaketh) 
Pag. ●●.  and digested, he can do us no good: and yet in fine, to procure and work our second creation ten thousand times greater than our first creation, assigneth for the mean, such a graceless bit of bread; ten thousand times, yea ten thousand millions of times of less force than was the worker of our first creation; to speak the jest, a man may justly deem of him, that he very negligently considereth the greatness of these creations, either the first or second: and that he uttereth these words rather like a merry jester or player on a stage, than a sober preacher of god's word from the pulpit.   

A further declaration of that which was handled in the last chapter.  
The Argument.  
M. B. to the more disgrace and abasing of their supper, proposeth certain questions with their answers: which as they are partly true in the Scottish or Geneva supper; so are they false in the Sacrament of Christ's church. The first two are. 1. Whether one man give the sign & the thing signified, that is, Christ's body, 2. in one action: which he denieth land therein manifestly contradicteth himself) because (saith he) no man hath such power: no more than he hath to remit sins. Against which it is proved, that man hath power to remit sins, and therefore may have that other power also. Withal is showed the great difference between Christ's baptism and S. john's, which M. B. ignorantly & wickedly confoundeth.  
M. B. his first question is plainly answered and resolved by S. Chrysostom against him: and therein is contained an answer to his second question.  
The third assertion, that Christ's body is not promised, nor given to be received corporally, is likewise refuted by plain scriptures, which teach a real and corporal eating, and not only by faith.  
Such corporal receiving of Christ M. B. can not avoid but by foolish and shameful perverting of Christ's words: whereof he giveth in this place a fair example, to the manifest abasing of the Scottish Communion.  
CHAP. 8.  
ANd yet as though hitherto he had not sufficiently against his former words, disgraced & abased his poor tropical bread, he goeth much farther: & following the right principles of his own Theology, where sacraments signify as words do, which every nation may alter as they list, so he likewise falleth more and more to change and abase their Communion bread and drink, and in deed useth it altogether as a sign of their own invention. For which, as hitherto he hath alleged no one text or syllable of scripture, to prove I mean the thing in question between him and the catholics touching this sacrament (for impertinently one or two places he hath quoted otherwise) so here he somewhat more draweth from it all estimation due to a sacrament of Christ and his church: though when he hath left it at the worst, it is good 
M. B. 4. questions.  enough for the ministery of john Caluin, and john Knox, and their congregations. 4. questions he proposeth & answereth▪ the first: Whether the sign and 
Pag 37.  thing signified be delivered to the communicants by one man 
1  or no? He answereth No. Next, Whether the sign and 
2  thing signified be delivered to them in one action? He answereth No. Thirdly, Whether it be given to one instrument? 
3  The answer is No. Fourthly, Whether the sign and thing 
4  signified be offered & received after one manner? The answer likewise is No. All th●se he willeth his auditors to mark 
Pag. ●●  diligently, & then (saith he) little difficulty shall ●e find i● the sacrament▪ which I confess. For all these negative answeres standing for true, there is no more difficulty in their sacrament then in any other mo●sel of bread or meat, which we eat every day. And these answeres being restrained to their Scottish and Geneva signs I admit for good, and so let them pass. But that the Christian reader be not deceived, and think likewise of the sacraments of Christ's church in that respect I will severally show the vanity and falsity of them, especially the first three; and examine his reasons, if he bring any to justify these negative answers. For the first thus he 
Pag. ●●.  argueth. The sign and thing signified are not both given 
The first question.  by one man: and this ye see clearly. For the bread and wine ye see yourself that the ministers offers: he gives you the sacrament. As that sign is an earthly and corporal thing, so an earthly and corporal man gives it. Now the thing signified, i● spiritual, and heavenly, & incorruptible; the geving whereof Christ hath reserved to himself only. Therefore there are two gevers in this sacrament. This first reason, how strong so ever it seem in the Calvinian synagogue, & touching their sign, yet is it but weak anb slender in the catholic church, where the verity of the sacraments is not tried by the clearness of the eye sight (for so sometimes the ministers dog that standeth by him, seethe perhaps more in the sacrament than he: & young men that have good eyes, more than old, whose eye sight is dim, & therefore need spectacles) but by Christ's ordinance & the clearness of faith. And this being with us more sure and certain; M. B. his Therefore, followeth not very well, that Therefore there be two gevers of this sacrament. To this physical reason, which yet is the very ground of all the rest▪ ●or from physic and philosophy, and sense, and their eyesight, proceedeth all their ●aith, or rather infidelity against this divine mystery) he joineth certain theological, as: The minister gives the earthly thing, Christ keeps 
Pag. ●●.  the ministery of the heavenly to himself, and he dispenses his own body and blood to whom, and when he pleases. For why? ●f any man in the world had power to give Christ's body and ●lud, no question that man should have power to cleanse the heart and conscience (for the blood of Christ hath that power with it) and consequently should have power to forgive sins. Now it is only God, who may forgive sins: and therefore it is not possible, that the ministery of the heavenly thing can be in the ●over of any man. In these words the reader may first ●●cal to memory M. B. contradiction to his former ●●ords, where he taught, how the sacrament signifying, and the thing signified (that is Christ's body) were co●▪ joined. 
●●●●r● pag. ●●●.  For the second part of that conjunction he there made to consist in a continual & m●●●al concurring of the one with the other in such sort, that the sign and thing signified were both offered together, & received together at ●●● time and in one action etc. And immediately after: The second point of this conjunction stands in a joint-offering and joint-receiving: and this I call a concurrence. Here he affirmeth 
Manifest contradiction.  the quit contrary, and in precise terms decayeth the si●ne and thing signified to be delivered in one action: & most directly rejecteth all such joint-offering and joint-receiving and concurrence, and teacheth that Christ dispenseth the thing signified, that is, his body and blood not to whom the minister giveth the sacrament, not when he ministereth the communion, but to whom in respect of the persons, and when in respect of the time be pleases. The very like whereof he writeth afterward concerning the sacrament of baptism, that the minister washeth the child in water and baptizeth externally: bo● as for the virtue of regeneration, that Christ hath to ge●e ●● 
Pag. ●●.  whom, and when he pledges, and not when it pleaseth M. minister. And why so? For that otherwise a marvelous great absurdity will follow. What is that? If a m●● might give Christ's body, he might also cleanse the heart and forgive sins. But only God forgeveth sins. Therefore it is not possible for man to give Christ's body. Granting the sequel of the first proposition, how proveth he the second that only God forgeveth sins, and not man? By john Baptist, Matth. 3. 11. For Says he not; the ministery that I ●●●e, 
Pag. 4●.  is of the element? I am commanded to minister the element of water only: but as to the ministery of the fire & spirit, that Christ hath reserved to himself. Thus he for his first negative. 
Sinn●● remitted by man.  For answer whereof, let us take the affirmative on the contrary side thus: If▪ man have power to cleanse the ●art by remitting of sins, he hath or may have power also to give Christ's body, the thing signified in the sacrament. These two M. B. maketh in like ●ort possible or unpossible. But (say we) a man hath po●●●● to remit sins, and so to cleanse the heart; which we prove clearly by Christ's words to his apostles: Whose 
joan. ●●, ●●  sins ye remit, they are remitted. And here I wish again the reader to mark the rude ignorance, and gross barbarousness, whereunto this Calvinisme groweth, who reckon that for a strange absurdity, & object it as a matter irre●utable, which in the catholic church is so certain a verity, so universally known and believed, 
Cre●●●●●les● Catholical.  as any article of our Creed: in which, as the church Catholic hath a principal & notorious place next after God himself, so jointly with the Catholic church we are bound to believe Remission of sins, which men truly 
〈◊〉 peccat●r●●.  ●s Gods ministers, and by authority from him give to Christians in the unity of the same church; as every ancient father Greek and Latin, that ever written upon the Gospels, or of remission of sins in the church, acknowledgeth. Which the Christian learned reader may see, if he please to peruse S. Cyprian, S. Austin, S. Hierom, S. Ambrose, S. Chrysostom, S. Athanasius. S. Basil, S. Hilarius, S. Pacianus, all most ancient doctors, in the 
Cyprian. Augustin.  places here noted. Cyprian. de l●psis, sermo. 5. Augustin. Epistola 180. De doctrina Christiana lib. 1. cap. 18. In E●chirid. ad Laurent. cap. 64. 65. 66. In Psal. 101. Concio. 2. In joan. cap. 11. ●o●. 49. Contra adversarium legis et prophet. lib. 1. cap. 17. Tom. 10. Hom▪ 23. et 50. cap. 10. 11. Hieron. 
Hieron. Ambros. Chrysost. Athanasy Basil. ●●lar. Pa●ia●●●.  in Ecclesiast. ca 10. et in Matth. cap. 16. Ambros. in psal. 38. Chrylostom. de sacerdotio, lib. 3. Athanafius Sermo. in illud: I●e in vicum qui contra vos est, in fine. Basil. in regulis brevioribus, reg. 229. Hilarius in Matth. ca 18. Pa●ianus ●ar●inon. in Par●n●●● ad paenitentiam. Leo magnus epistola 80. With ●ehersing the several sentences of these Saints I will not trouble the reader, because I desire to be brief. Only for satisfaction of M. B. who maketh it so strange and absurd to suppose, that a man may remit sins; and if he could so do, he might also give to the Christian people Christ's true body, I will say, that herein he is not altogether deceived; & in part I yield unto him in such sort ●● S. Ambrose doth to the Novatians, heretics of his time, who in this matter were just of M. B. his opinion 
Sins remitted by priest, in the church.  and for defence of it, argued much like as M. B. do●● and therefore he may be contented with that answer which S. Ambrose so long since allowed to his betters and elders. No minister, no man can remit sins, not yet give Christ's body saith M. B. I answer with S. 
Ambros. de panitentia lib. 1. ca ●.  Ambrose. Both of these▪ the one & the other is lawfully ●●● in the church. Nether of both is done in heresy cut of the church. For this is a right given only to priests. Duly therefore doth the church challenge it, which hath true priests: heresy & heretical congregations can challenge nether, which have not the true priests of god. Non vendicar do autem, it●● de se pronunciat, quod cum sacerdotes non habeat, ius sibi ve●dicare non debeat sacerdotale. And whereas heresy (the Scotish ministery) challengeth not this right, it giveth sentence against itself, that whereas it hath no lawful priests; it may in take and usurp that right (of remitting sins) which by Christ is given to priests. And forth with he inferreth with a sounder kind of consequence, then is this of M. B. that such heretical synagogues, for this self same reason a● quite void of the holy ghost. For that, the holy ghosts resident in the church to the end, that by the ministery of priests he may remit sins to Christians being penitent, according to the articles of our Creed. To which purpose he allegeth the words of our Saviour before ●ted, Whose sins you remit they are remitted. And altar 
joan. ●0.  it seem absurd and unpossible to M. B. yet it is not abs●● (saith the ancient learned archbishop S. Cyril) that they 
Cyril. in joan. lib. 12 ●a. 56.  forgive sins, which have the holy ghost. For when they ●●mit sins either in baptism or in penance, the holy ghost remitteth in them. Against which, whereas M. B. seemeth 
Objection of M. B.  to stand by challenging this pre-eminence to the Divie majesty, who only forgiveth sins; he must learn, t●● as ●●is conceit is stolen and jewish, and perhaps proceedeth 
Answered.  from some counterfeit hypocrisy which pretende● great jealousy of God's honour, where it is lest meet so our Saviour having of old detected this hypocrisy ● error in the jews, I could wish, that M. B. would be● disciple of Christ and his church, rather than of those other Christ's adversaries & crucisiers. For when Christ forgave sins in the gospel; they upon M. B. his ground said within themselves: He blasphemeth. Who can forgive sins, but only God? But Christ proved unto them, that ●●: only God in heaven, but also the son of man in earth 
Matth. 9 ●. ● Marc. 2. 7. 10. Matth. 2●. 1●. Matth. 16. 19 ca 18. 18. joan. 20. 2●.  had power to forgive sins: and he proved it so, that the multitude, seeing it glorified god, who had given such power to men, and not reserved it peculiarly to himself. Which power being in Christ as man, he in most plain and effectual words imparted to his Apostles and their successors, as in the Gospel sundry times we read. And this is no derogation to Christ, but rather glory: as S. Ambrose very well teacheth. For our Lords will is that 
Ambros. lib. 1. de pan●ti●. cap. 7.  his servants have great power. His will is; that they s●●uld in his name do such things, as himself did when he was here on earth. Yea in S. joan. 14. he saith, that they shall 
It is to God's honour, that man forgiveth sins.  ●● greater things than he did. Act. 9 when he could have restored to Saul his sight, yet he sent him to A●anias. And to be short, having with sundry scriptures justified this, in fine he opposeth his adversaries the Novatian heretics, as I do M. B: Why presume you to deliver and cleanse any 
Ibid.  from the fowl and stinking service of the devil? Cur baptizatis, si per honimem peccata dimitti non licet? Why baptise you, if by man sins can not be forgiven? For in baptism is forgiveness of all sins. Et quid interest, utrum per paenitentiam an per la vacrum hoc ius sibi datum sacerdotes vendicent? And what skilleth it, whether in Baptism, or Penance, Priests exercise this right which (by Christ) is given to them. Thus S. Ambrose. And therefore if this be all the difficulty, why a man may not in the sacrament give Christ's body, we see the case is not so hard.  
As for that M. B. objecteth of S. john Baptist; proceedeth 
M. B. bad argument.  first of ignorance, then of heresy. Of ignorance, for that from S. john's ministery & baptism which appertaining to the old la, and so without question not being of force to remit sin, he draweth his argument 
Ignorance.  to prove, that the ministery & baptism of Christ's gospel can not remit sin. Which argument holdeth as blindly & ignorantly, as if he said; Moses could not forget sin: ergo Christ can not; whereof hath been spoken before. And for his better instruction herein, he may & must learn, that not S. john Baptist, but Christ is the mal●● and ordeyner of the new testament, and all sacraments 
●sa●. 11. ●. Hebr 9 11. 15. cap 12. ●4. cap. 10. 16.  appertaining thereto, as the prophet Esay, the Apostle Paul, and whole frame of the new testament declareth. Wherhfore if he will prove, that the ministery of the new testament consisteth only in the external element, let him show it in some one sacrament of this 
Heresy.  state, and so he speaketh to the purpose. Of heresy his reason proceedeth, because he assumeth as certain, that 
Difference between Christ's baptisine and S. john's.  our baptism is not in the fire, and spirit, but in water only, as that of S. john Baptist was. Which doctrine stinketh of heresy, as being not only condemned for such by the late general Council of Trent, but also earnestly reproved 
Concil. Trident Se●s. 7. ca 1. Origen. Athanas. Basil. Nazianzen. Chrysostom. Cyril. lib. 2. in joan. ca 57  by all the ancient fathers who by occasion wrote of those two baptisms, were they Greeke or latin: as Origen. in epist. ad Romanos ca 6. Athanas. quaest. 133. ad Antioch. Basil. lib. 1. de Baptismo. ca 2. Nazianz. orat. 39 in lumina. S. Chrysest. h●m. 10. & 12. in Matth. & 16. in joan. S. Cyril. lib. 2. in joan. ca 57 where he of purpose handleth this matter, & saith, that the holy ghost foresaw, that afterwards would rise ignorant fellows, who would not distinguish Christ's baptism from john's; and that therefore the holy ghost moved john baptist himself to speak most plainly, that it baptised in water only. Of the latin doctors, Tertul. in li●. 
Tertullian. Cyprian. Optatus. Hilarius. Ambros. Leo. Gregor. Hierony●.  de baptismo. S. Cyprian in his sermon de baptismo Christ●. ●. Optatus lib. 5 S. Hilary in Matth. ca 3. S. Ambros. lib. 2. cap. ●. in Luc. & prae●●●io. in psal. 37. S. Leo epistola 4. ca 6. S. Greg●r Homil. 20. in Euangel. S. Austin and S. Hierom in a numbe● of places: S. Hierom. epist 83. ad Occanum. in 2. cap. ●oelis. i● dialogo contra Luciferianos. S. Austin epist. 48 prope finem & 163. Enchirid. ca 19 & 49. Lib. 2. contra literas Pe●iliani, ca 
Augustin.  37. & lib. 3. ca 76. lib. 4. de baptis. contra Donatist. ca 26. lib. 5. cap. 9 10. 11. 12. 14. 15. de unico baptismo ca 7. de vnit●r ecclesiae ca 18. Of which two fathers, S. Hierom earnestly reproveth them, who with M. B. and the Caluinists 
Hieron dialog contra lucife ri●n●s. August lib. ● contra literas P●tilians. ca 37.  think that Christ's baptism & johns was all one, and saith that they maintain a froward opinion & by yielding to much to the baptism of the servant, destroy the baptism of his & our master: S. Austin, that they defend a wicked & sacrilegious opinion. And what need I to allege ancient fathers to this purpose, whereas Caluin confesseth it as a clear and known case, that they in deed thus taught 
Calv. Institue lib 4. ca 1●. num. 7.  & much laboured to distinguish the baptism of Christ and john: whose authority yet most arrogantly he contemneth. But therefore to break his insolent spirit, & support the father's authority; let it be added, that this sacrilegious opinion of Caluin, and the Caluinists was long before these fathers lived, condemned by the Gospel itself: in which we find the ministery of Christ's baptism 
Grace given by the baptism of Christ.  to have been done not in water only, but in water and the spirit, or (as it is expressed sometimes) in fire and the spirit, that is, in the spirit of god, who as he descended visibly upon the Apostles in form of fire in the day of Pentecost: so oft times visibly in the primitive church he 
Act. ca 2. & 10 & ●●. & 19  powered his grace on the new Christians, especially when they received the sacrament of baptism & confirmation; thereby to testify, that his presence & grace was ever infallibly given in all the baptisms which were ministered in Christ's name, and by his order since the first institution thereof: as S. john Baptist himself in the place quoted by M. B. plainly told, distinguishing 
Matth. 3. 1● Marc. 1. v. 5. ●uc. 3. 16, joan. 3. 5. Act. 11. 16 & ca 19 4. See before. p●. 97. 98.  most evidently as between his person and the person of Christ, so between his ministery and baptism, which was in water, & that which Christ was to ordain in water and the spirit; as it is noted in every of the Evangelists, and in the Apostles, which spoke thereof afterwards.  
¶ And now this block being removed, which lay so in M. B. his way, that he could not allow a man to deliver Christ's body & blood, no more than a man could give remission of sins; we may with so much the more facility conclude the answer to his first question, whether one person or two deliver the sacrament. And alb eit his 
Pag. 41.  answer be, that there are twa propiners, twa perons which offer and give the sacrament, Christ and the minister, of which twa, the minister giveth the sign, Christ the thing signified● the minister the earthly matter, that is bread, Christ the heavenly matter, that is, his body: & comparing 
pa. 4●.  these two ministries together, he so abaseth the one, that he saith, he will not give a straa for it: so that by this description, their communion so far forth as by their ministers 
Before pa. 193.  it is given, is nothing else but an earthly sign, a common piece of bread not worth a straa; all which I grant in such sort as hath been said before: yet referring this to 
T●e true answer to M. Busiest question  the sacrament of the church, which not john Caluin, but Christ ordained, we must answer clean contrary; that there is but one propiner, one person that offereth the sacraments and he exhibiteth not only the earthly matter, but also the heavenly: not only the sign, but also the thing signified, even Christ's own body. The difference between M. B. and me▪ his answer to the question and mine being so contrary, ●iseth of this, that M. B. taketh his sacrament, or rather sign▪ I mean his tropical bread & wine, from the ministery & institution of john Calvin: whom he must of necessity separate and disjoin from Christ, the ministery of the one from the ministery of the other: & so must needs have two different & divided propiners, at least. The church taking her sacrament directly & simply from Christ, can make no difference between this ministery & that of Christ's, this offering 
Christ's body given by man in the church sacrament.  and that; between this sacrament and that, this body and that: because as there it was done personally by Christ, so now it is by the order▪ appointment, and in the person of Christ. And therefore although their eye sight tell them clearly, that then minister gives them nothing but bread and drink, the earthly sign not worth a straa; a sign bare and barren without the thing signified, yet faith telleth us▪ that the minister of the church giveth to the Catholic communicant altogether as much as Christ gave to his Apostles▪ that was, beside the sign, the thing signified, his divine and most precious body, which there in a sacrament, and after in sight of jews and Gentiles was offered to God for us. And thus S. Chrysostom many hundred years since, taught us to 
Chrysost in ●. ad Timoth. ●● mil. ●.  answer M. B. his question. The holy sacrifice (saith he) whether it be offered by Peter or Paul, or any other simple priest, of what so ever merit he be▪ it is the self same which Christ gave to his Apostles. Nihil habet ista quam illa minus. 
The sacrifice of the church▪ is the sa●● which Christ offered.  This hath nothing less than that How so? Because it is not man that sanctifieth this, but Christ who sanctified that. For as the words which priests now pronounce▪ are the same which Christ uttered: so the sacrifice is all one. And so it is likewise in baptism. And after somewhat more spoken to this effect he concludeth: Qui autem hoc illo minus aliquid habere putat, ignorat Christum esse, qui nunc etiam adest & operatur. If any man suppose that this our (sacrament & sacrifice) hath less than that (as M. B. doth, making so much difference between them, almost as is between heaven & hell ●he is ignorant, and knoweth not that it is Christ, who now also is present, and worketh the consecration and sanctification of sacraments no less than he did then.  
And so this first error being thus disproved, the second 
Answer to M. B. second question.  which dependeth thereon, is by the same reason corrected. For as it is one propiner, so that which is given, is given in one action; which albeit M. B. stay not on, but with a simple negative passeth away; yet for the readers better information, I must tell him somewhat more at large, that the sign, and the thing signified is by the same Minister of the church, at one and in the same action & moment, exhibited and offered. The reason is, for that albeit Christ in heaven, and the Ecclesiastical minister in earth do differ; yet when he in earth forgiveth sin, baptizeth, or consecrateth the sacrament, he doth it not as of himself, but as by power, and virtue, and authority committed to him from Christ, & also (as hath been said) he doth it in the person of Christ: and so the action of Christ and his officer the priest, is the self same in number, and no way to be accounted two ecclesiastical or rather sacramental actions, how soever morally or physically the actions are distinguished. As in like manner when the king sendeth a noble man or judge with his commission into some part of his realm, in matters of la, or otherwise to take order for quiet government of his realm: that which the king doth by such a judge and deputy, or this noble man or judge doth by the kings warrant and authority, is not in civil wisdom and truth to be accounted two several actions, but one: and much-more is that other of Christ and the priest, one & the self same in theology.  
¶ As for the third resolution, where it is avouched by him, that the thing signified is never offered to the mouth 
Pag. 41.  of the body: the blood of Christ, the flesh of Christ, whole Christ is not offered nor in the word, nor in the sacrament to the mouth of my body: to which negative he addeth very confidently: get me that in any part of the bible, that there is any other manner of receiving of Christ but by faith, & take it to them: I ask him only this question, whether S. Matth. 
Answer to the third question.  Gosp. ● Marks Gospel, S. Luke & S. john's Gospel with S. Paul's epistles be any part of his bible? If they be, then let him answer himself, whether Christ, when in his last supper he said to his Apostles; Take, eat, this is my 
Matth. ●6. ●6. Marc. 14. 22 Luc. ●2. 19 ●. Cor. 11. ●4.  body, according to S. Matthew and S. Mark: this is my body which is given and broken for you, according to S. Luke & S. Paul: when thus he performed that which he promised in the sixth of S. john, The bread which I will give, to eat, is my flesh, the same flesh which I will give, that is, which I will offer in sacrifice for the life and salvation 
joan. 6. ●●.  of the world: when after this promise & this performance thus mentioned by all the Evangelists, the Christians were taught to believe as a thing most plain & clear, that in the dreadful sacrifice the bread which was there broken, was the communication of 
Christ's body received really & corporally.  Christ's body, according to Christ's own express word: let himself I say answer himself, whether in these so manifest and evident speeches the body and flesh of Christ 
●. Cor. 10. 16  be not offered to the mouth of Christian men? For the other part which M. B▪ mentioneth, the blood of Christ; when of 
Matth. ●6. 27. ●3. Marc. 14. ●●●4. Luc. 22. 20. 1. Cor. 11. ●●  that, Christ reaching the chalice to his Apostles said to them▪ drink ye all of this: for this is my blood of the new testament, which is shed for many to remission of sins, according to the same Evangelists and S. Paul: when the first Christians were likewise instructed in particular of this, to believe without all question of casting doubt, 
Real presence.  that the cup or chalice of benediction, which by the priest's 
●. Cor. 10. 1●  ministery was blessed in the church, was the communication of Christ's blood: when upon this most assured, evident and infallible warrant, the fathers of the primitive: 
Chrysostom▪ in ●. ●er. 10. hom. ●4.  church with one voice and consent taught that self same blood of Christ to be as truly in the chalice, as it truly gus●hed out from Christ's side when he hung on the: cross: the same body and sacrifice to be received from the: 
August. Confessio lib. ●▪ ●●. 10.  altar in the church, which was offered on the altar of the cross, and blotted out the offences of the world: finally the: same thing to be received outwardly with our mouth, which 
Leo Sermo. 6. de ●eiun●●●●ptim● 〈◊〉.  inwardly we believe in heart: id ore sumitur▪ quod ●ide creditur: do not these speeches declare, that the body and blood of Christ is offered to the mouth of Christians? Or when Christ bade his disciples to take and eat that body: in the chalice to drink that blood of the new testament, meant he▪ that they should eat and drink only by faith? Do his words import, not that they should eat with their mouth but only with their eyes and ears, which only two instruments M. B. alloweth for eating Christ's body by 
Before pa. 174.  faith, the ear serving for conveyance of the audible word preached to our soul; & the eye for conveyance 
Marc. 14. ●●  of the visible word, that is, the bread when it is broken in their Communion, by which two means only we eat Christ spiritually by faith as he teacheth us? If he thus say, yet S. Mark will somewhat gainsay him, and if he have any conscience, make him gainsay himself, & revoke his saying. For that as Christ delivered th●m his chalice, and bade them drink it so S. Mark testifieth, that they all drank of it, which drinking could no more be done without their mouth, with their only eyes and ●ares, then with their heels. And therefore in the bible 
Real presence.  we find, that Christ's blood both in the word, & in the sacrament is offered to the mouth of Christians. And therefore to join & ●un on with M. B. a little, whereas he denieth that there is in the Bible any receiving of Christ but by faith, whereas he bids us find that in any part of the bible, & he is then content to turn Christ over to us; we accept his offer. And if he can so interpret these places of the Evangelists (whose writings are part of the Bible) that lie draw them all ●o a mere spiritual eating by only faith without corporal and real communion, as the church teacheth; I will confess he hath as good a grace in interpreting scripture, as ever had Carolostadi▪ the first soun●●yne of this sacramentary heresy; yea or the heavenly 
Before pa. 41  prophet (whether it were the devil or the devils dame's ●s Luther saith) that instructed him.  
¶ And yet, that I make not myself to sure of my win●ing before hand I must needs acknowledge, that M. B. already giveth a shrewd presumption, that he will wring Christ's words after a very strange fashion, before he yield so much as any reasonable man pressed with these ●ords must grant necessarily and perforce. For besides 
Christ's words wone 〈◊〉 y expounded.  that he is of one spirit with them that have already given us wondered constructions of these few words▪ This is my body, which body Christ willed his disciples to receive and ea●e; as that by it (according to 〈◊〉) Christ meant his passion and death, or else he 
Before pa. 46. 47.  meant faith, or his deity, or a memory, or at lest a thanks giving, or l●st of all the church● or if all this serve not, he meant thereby an action, as joannes a Lasco rather thin●●eth, and then the sense must needs be spiritual: for ●●oubtles we can not take and eat nether Christ's passion and d●●●h nor faith, nor yet his deity▪ nor a memory, no● a thanksgiving nor the church (whether Zuingli▪ mean 〈◊〉 walls and stones of the church or the people) no● a● action but after a mere spiritual or rather spiritish ma●●●: besides th●●e I say, of all which he may choose any one which he pleaseth with as good ●ight as they did; he giveth an other of himself as wonderful as any of all these. For (saith he) we find in Christ's institution a promise 
Pag. 45.  and a command. The command is this; Take, eat: which obligeth us to obey & craves obedience. The promise is contained in these words, This is my body. The promise craves faith and belief, as the command craves obedience. Which 
M. B. exposition of Christ's words.  exposition seemeth to me as strange as any of the precedent: & as strange it is to call these words of Christ a promise, as to call it a promise, if one say to a poor man, Take, receive, here is a penn●; or a piece of bread. & if this be a promise, I wonder how we shall define the performance! But let it stand for good: for these men have power to make all things sound as they list, especially in church matters & articles of ●aith: with which the Eldership, or (as the phrase is in the Scottish communion book) the Assembly of the ministers, Elders and deacons may dispense, vary, and alter at their good pleasure. But what shall become now of these words? what sense shall we give them? forsooth this: Take, eat a promise: or, take eat: here is a promise, which is delivered for you. And if he thus mean, then in deed he is far from any corporal eating. And if he mean otherwise: as Caluin doth, whom perhaps he followeth (for he uttering no more than I have set down leaveth me in doubt, & I can but guess his true meaning) that the words of Christ are a promise annexed to a condition, and so not fulfilled, except the condition be accomplished, which goeth before, as Caluin teacheth: even so his meaning is as strange, & will draw after it as strange and wonderful a communion. 
Calv. Instit●. lib. 4. ca 17. num. ●7.  For saith Caluin, these words, Take eat, is a commandment. This is my body, is a promise: like as the lord commanded, Call on me, and immediately adjoineth the promise, 
Psal. 50. 15.  I will hear thee. If now any man would boast of this promise, That God will hear him, and not perform the commandment 
Caluins' mad exposition of Christ's words  annexed, To call upon god, might be not be counted a mad fool? Even so here, this promise, This is my body, is made and given to them, who observe that which Christ commanded. Out of which this we may and must directly gather, that if, This is my body, be a promise depending of that condition and command, Take eat, which goeth before, then when soever man on his part fulfilleth the condition & command, God on the other side questionless performeth that he hath promised. And it were blasphemous impiety to think or say otherwise, that men doing as God appointed, God faileth in performing that which he promised. This therefore being a most sure & unremovable ground; if these words▪ This is my body, be a promise depending upon that command, Take, eat: then by like assured consequence and conclusion when so ever Christian men take and eat, especially if 
Christ as present in every repast of Christians, as ●●●●e Geneva supper.  they do it in remembrance of Christ (which albeit it be not in the command, & Caluin requireth it not, yet I am content to add it for more surety) than such bread to such eaters is the body of Christ; and so when soever Christian men with such remembrance eat, they eat Christ's body, when soever they drink, they drink his blood. For like as he is a mad fool in Caluins' judgement who thinketh he can enjoy the promise of Christ's body, except he first obey the command of taking and eating▪ so if a man first obey and execute the command, that is to take and eat, if after any would deny him the promise, surely he must by Calvins' own judgement and conclusion little differ from a mad fool, yea an Apostata and plain enemy of God, who could so foolishly and madly, and Apostatically, make God false in performing his promise. And therefore it must needs be inferred, that in every breakfast, every dinner, every beaver, every supper, every banquet, feast and collation, Christian men receive the body of Christ as truly and really, as in the Scottish, or any such like Genevian communion. Which, as for mine own part I nothing doubt to be true, so yet that these men's Theology and preaching should tend to the same end, should infer the same conclusion; that M. B. after such high magnifying & vaunting 
Before cap. 6. 〈◊〉. 1.  their sacramental bread and drink, should ●al to such base and contemptible esteem of it, as in these two 
Chap. 7. & ●.  last chapters appeareth, this might seem incredible, were it not, that herein also as in the rest, he resembleth his master Caluin, who used the same manner and vain. 
Before cap. ●0  And both the one and the other, in mind inwardly making 
Luc. 6. 45.  no more account of this their supper, then of their ordinary dinner; from the abundance of their heart, their mouth and pen uttereth that which is conformable to their inward cogitations: and (which is the principal) God who suffereth not his people to be tempted above their ability, causeth these false teachers, among many foolish, absurd, counterfeit and affected figures of their 
Calvinian preachers enemies of Christ.  lying Theology, whereby they circumvent unskilful persons, thus sometimes to express in plain & blunt sort their direct meaning; that his people seeing whereto their preaching is bend, that is to a manifest contempt of Christ, his gospel, sacraments, & all that holy is, may be warned to yield no more credit to them, than they 
Matth. ●4. 11. 2. P●t●●. ●. 3. 2. Timoth. ●. 5. Philip. ●. 1●.  deserve; that is, no more than is due to heretics, to false teachers, to scorn's, who pretend piety and religion, but deny the virtue thereof, to enemies of Christ's cross, the figure, sign & memory whereof as they can not abide, so can they not this principal & divine sacrament, whereby the redemption wrought on the cross, is more universally and plentifully then by other sacraments, derived to the benefit and salvation of Christians.   

Comparison of the Sacramental Sign with the word.  
The Argument.  
M. B. his variable and inconstant manner of preaching & writing. His absurd Paradox, that we possess Christ better by their sacramental ●igne then by the word of god, is refuted. Withal it is showed probably, what was the first original cause of this fond doctrine of the Protestants, which maketh the sacraments, seals to confirm God's word and promises.  
CHAP. 9  
THE variable manner of M. B. his preaching & writing in these his Sermons, 
M. B. very unconstant in his doctrine.  declareth him to be in the number of such persons, whom for their inconstancy and mobility the wise man in holy 
Ecclesiast●●s ●7. v. 1● Esai. ●7. 2●.  scripture compareth to the Moon, the prophet to the Sea, which is never in one stay. For as the moon from wane increaseth to the full, from fullness decreaseth to the wane, and then back again; and so doth the Sea from full Sea to low, from low to full, & never keepeth at one: even so after the fashion of other Protestant writers (especially john Caluin) playeth M. B. 
Before chap. 3  in these his Sermons. At one time we have Christ his 
Chap. 6.  true substance, his very body and blood conjoined with the sign in the supper, so firmly & effectually, that no Lutheran could speak more for the real presence. Here is as it were the full Sea, & full Moon, replenished with all light so much as a man needeth. By and by he falleth 
Chap. 7.  to the wane, to the low water mark, that Christ's body is no more joined with the sign, than it is with any word uttered by any man: nay less than it is joined with a word, which is in effect, nothing at al. In the 
Chap. ●.  last chapter, the sacrament or sign was a mere humane ceremony, an earthly sign and corruptible, a piece of bread not worth a straa. Here in this chapter from that low sea & wane of the moon, he beginneth to fill again. And because those his manifold contemptuous speeches and comparisons used against their Sign, to any wise auditor gave sufficient cause to deem it nought worth and altogether superfluous: especially if to his discourse a man join the common & vulgar practice of the Protestants, who presuming of their daily & hourly eating Christ by faith, sometimes in ten years together care not to receive him in the Supper: and the true issue of their doctrine 
Before, pa. 14.  is such, that the spiritual commodity, which the communicant hath by eating that bread, considered in itself, is in deed not worth the labour for a man to go to the church to receive it, although the church were the next door to his house: M. B. somewhat to salve this soar, taketh a little pains to show, that his bread and wine hath some use in it. To which purpose he frameth 
Pag. 45. 4●●  to himself this objection: What need is there that these sacraments and seals should be annexed to the word? Wherhfore are they annexed? Seing we get no more in the sacrament th●● in the word, and we get as much in the very simple word as in the sacrament, wherefore then is the sacrament appointed to be hung to the word? He answereth: It is true: certainly we get no other thing in the sacrament then in the word. But the sacrament is appointed to get the same thing better than in the ●●●d. The sacrament is appointed, that we may have a better grip of Christ then in the simple word: that we may possess Christ in our hearts and minds more fully and largely, than we did in the simple word. This is his answer; which attributeth great prerogative & commodity to their supper. For no: only to compare and match it with the word of god, but also to prefer and advance it so much above the word of god, that it putteth the brethren in fuller, better, more ample and sure possession of Christ, then doth the word of god, it can not be denied, but this is a very singular, high, & divine benefit, and much maketh for the honour and excellency of their supper. But when we come to trial hereof, all this is but words: all is counterfeit, and being a little examined, falleth out to be like to the apples growing by the lake of Sodom, which make 
Tertul. ●● Apologer, ca ●●  to the eye of the passenger an appearance of fair green fruit but when he cometh to handle and taste them, they resolve in to dust & asnes. Even so this answer carrieth with it some craft, juggling and false show: which being a little considered, proveth nothing but empty words without substance, mere forgery and hypocrisy without all plain meaning and honesty. For how can▪ you explicate yourself, that we receive Christ better by 
M. B. Paradox  eating the bread, or seeing the bread broken, then by hearing the word preached? You confess, that by the word we get possession of the son of god: you confess we 
Pag. 46.  possess him by the word fully and perfectly. This possession is the work of faith, and the body of Christ is not otherwise gripped, possessed, or eaten in the supper, but by faith, when as we believe that Christ died for out redemption and rose again for our justification. Which 
Before, pag. 7●. 79.  being all your own doctrine, how can you explicate to the intelligence of any man, that we better grip, possess 
Christ not possess d●ett ● by the bread, then by the word.  and eat Christ in bread and wine, then in the word? It a true honest man whose words I trust, before witnesses give me a book, and I take it of him; and being possessed of it, use it as mine own, never a whit doubting of my right: if the same person after come to me, and will persuade me by an external sign and say, Sir, see, here is 
M. B. paradox refuted by all Cal●i●●sts.  a piece of bread, as truly as I break and eat this bread, I give you that book; have I by this external act any better possession, right, interest, or grip in the book than I had before? certainly not. In like sort, Christ dwelleth in our hearts by faith, & his word assureth us after these men's doctrine, that so often as we trust to be saved by his passion, we eat his flesh and drink his blood, and 
Before. pa. 78 79. 80.  that, fully, truly, verily, really and substantially. Whereas then we make no doubt of present possession, which we already fully and perfitly enjoy, how can this possession be better any ways, because we see bread broken before our eyes? Again, let him remember the resolution of his principal Doctors, who have taught us the clean contrary to that he preacheth here, vz: that Christ is received ● possessed as fully by the word, as by their sacramental 
Pag. ●1. 32.  bread. Let him remember his own preaching in this same Sermon, where he hath so diligently told us that 
Before. pa. ●74.  Christ is delivered and received in the bread no otherwise then in the word. Let him remember that P. Mattyr goeth one step farther, assuring us that Christ is better 
Before, pa. ●3  received and possessed by the word then by their signs o● bread and wine: which assertion doth plainly follow, & is rightly deduced out of the very principles of their doctrine in this point. For whereas the possession of Christ which we have either by the sign or by the word, dependeth only of faith, & so the possessing of Christ more or less, better or worse, in greater degree or smaler, is to be measured by our faith only▪ if he will say, that we possess Christ better by their sign of bread then by the word, he must consequently say, that such bread more than the word stirreth up our faith towards Christ, by which faith only we possess and take hold of him.  
And what man of common reason and understanding will not be asnamed to say, that he is more moved to believe Christ's death & resurrection by seeing a piece of bread broken, which is a dumb and dead ceremony, & of itself signifieth nothing, but is a like indifferent to signify a number of things, as well Christ's life as his death, his ascension as his resurrection, his incarnation and circ●●neisiō as well as any of the former; which bread therefore M. B. calleth truly a corruptible, earthly, dead element 
Before. pag. 177. ●●●. 200.  void of life and soul: what reasonable man I say will grant, that by such a dumb ceremonic he is more stirred up to believe Christ's passion, then when he heareth the same plainly and clearly preached out of the holy Evangelists, out of the word of god? which (as S. Paul 
Rom. ●. ●●.  calleth it) is the power of god working salvation to all that believe? which word is lively, and forcible, and more piercing 
Hebr. 4. 1●.  than a twoedged sword, able to divide even the soul and the spirit, the joints and the marrow, and to discern the intrinsical 
M. B. without all reason preferreth the Geneus sign before God's word.  cogitations and intents of the heart. Is that blunt bread able to stir up our faith comparably to this two-edged sword? that dull, earthly, & dead element more than this divine creature, so lively, and forcible, and piercing, as here by S. Paul it is described? If (to follow M. B. own reason & comparison) the bread without the word be nothing but a common piece of bread, and the word serves as it 
Before, pag▪ ●●4.  ●ere a soul to quicken the whole action, without which the bread is nothing else but a dead element: how can a common piece of bread broken by the minister though never 
M. B. re●uted by himself.  so artificially give us a better holdfast, a better grip, a more ample possession of Christ, than the word of Christ which is omnipotent and able to work all? and which without diminution of his own life imparteth to the bread all the life which it hath? Is bread the dead element more effectual than the word, which is the soul, that putteth life in to that dead element? Can the body separated from the soul, or opposed to the soul, be said to have more life and spirit, than the soul which is the only fountain of life and spirit to the body, and without which, the body remaineth as void of all life and spirit, as doth any stock or stone? Now surely this is a●●ry dead imagination, not to be conceived of a man that hath life, and sense, and a little wit in him. I omit, that 
Zuingl. Tom. ●. responsio. ad Confes●io. Lutheri. fol. 477  Caluin, P. Martyr, and Zuinglius commonly write, that never was there nor is there any sacrament, which exhibited or delivered to us Christ: but all sacraments serve ●ther to signify and figure Christ absent, as Zuinglius will have it; or to seal the communication of Christ and his promises received before, as is the more usual opinion of Caluin, Beza, Martyr, and those that be right Caluinists▪ And therefore what speaketh M. B. of better gripping Christ by the sacrament, then by the word; of possessing him more fully and largely by the sacraments, then by the word 
Before pag. 105. 106. 87. 88 185. 186. 189.  whereas they teach that by the sacraments we posseted him not, nor grip him at al●as out of Calvin, Musculus Bullinger, & Zuinglius hath been s●ewed.  
Wherhfore M. B. perceiving belike of himself, that t●●● his riddle or oracle, of possessing Christ better by 〈◊〉 sign of bread & drink (by which we possess him 〈◊〉 thing at al●then by the word (which worketh some possession of Christ within us) could very hardly sink in ●● the minds of his auditory: he therefore from this, 〈◊〉 ●●th to the first old ancient grace of his sacrament bread, lest it should seem altogether frivolous and ●●● profitable. For the sacraments serve also (saith he) ●● 〈◊〉 
Pag. 47.  up and confirm the truth that is in the word. For ●●●● office of the seal hung to the evidence is not to confirm any other truth, but that which is in the evidence: & suppose ye believed the evidence before, yet by the seals ye believe it the better, even so the sacrament assures me of no other truth than is contained in the word: Yet because it is a seal annexed to the word, it persuades me better of the same. Whereof having 
Before cap. 4 num ●.  said before sufficiently, I will not stand to repeat or make any new discourse here. Only thus much will I warn the reader, that this new found doctrine of seals to confirm 
The doctrine of seals borrowed from the corrupt manners of men  gods word and promises, which these extraordinary ministers so much inculcate, never before heard of in the word of god of the old testament or new, never in the Gospels, or Epistles Canonical, no● yet in general Counsels, or ancient fathers, or practise of Christ's Catholic church; seemeth to have had his first original & root from the corrupt manners of these ministers and their scholars. Who continually boasting of their only faith without works, and having as false a faith as ever had any Carthaginian or Greek; because they commonly lie, dissemble and cirumvent, and when they look most simply, mean most traiteiously; when they counterfeit much gravity, sobriety, and religion, then are full 
Calvin pr●lecti● in Daniel cap. 11. fol. 1ST. P●●● sunt per fidia, ●●l●● c● fraudless.  of craft, guilefulness, & falsity, as also Caluin truly witnesseth of them: they finding this in themselves, and that they can not trust one an other upon words and promises, but must have seals and obligations besides: from their own corrupt behaviour draw this to the church of Christ: and make like reckoning of God's word and sacraments, as they do of their own words, writings and obligations: and as they apply seals and bonds to confirm their own grants & promises, because otherwise no man will trust them; they induce like opinion upon God & his word, as though the credit thereof depended in like manner upon seals and obligations. But as at this present, there is many a simple people in the world, that hath not the use of seals, but trust one an other as well upon their ●●●e word or writing without farther assurance: and many a good plain and honest man I know, upon whose word a man might venture as much as upon his seal, and as truly & infallibly would he perform it; so much more do all true Christians make like account of god's word, which as it infinitely overpeiseth the word of the best man, so infinitely is it less helped by these fantastical seals of bread & wine. Which word of God albeit M. B. tell us, that his brethren 
Faith nothing bettered by ●h●se Seals.  believe the better by the seals of bread & drink, yet shall he be hardly able to persuade that to any wise man. For first, it is a very bad and miserable faith (to say no more) that fully, perfectly, absolutely, believeth not God upon his only word, that word which he knoweth questionless to be gods, and to proceed from him. Again, it is as weak & miserable a faith▪ & (to speak plainly) little differing from witless folly and infidelity, which casting any doubt of the word which he acknowledgeth to be gods, is any whit, any jot confirmed therein, or moved to believe it the more for these sophistical signs and seals, as sure & certain as weathercocks: for that as they turn here and there, north, south, east, and west, in to every quarter and corner of the world with the turning of every wound, even so these seals having all their strength, grace, & authority from the ministers sermon, which giveth life & soul to them, may be applied by the minister to signify, that is, to seal things as contrary, as the east is to the 
Before. pag. 176. 177. 178. 179.  west, or north to the south; as hath been in part touched before, and here cometh somewhat more to be spoken of in this place.   

Of the WORD necessarily required to make a sacrament.  
The Argument.  
Of the word which M. B. and the Calvinists require to be joined to their bread, & wine, & water, to make them sacraments. By the word▪ they mean a Sermon. Which opinion is refelled as wicked and utterly false.  
The nature of this word is farther examined, and refelled by the example of Christ, and manifest reason drawn thence, joined with the authority of the English congregation, which in this part of faith reproveth the Scottish ministery, as plainly Anabaptistical.  
This opinion concludeth most of the communions and baptisms used through out England and Scotland to be no sacraments, as is declared by 4. sensible demonstrations. 5, It is the high way to abolish all use both of Sermons and also of Sacraments.  
CHAP. 10.  
HAving hitherto spoken of the general consideration of the elements (saith M. B.) it rests, that we say somewhat concerning the word 
Pag. 44.  which I call the other part of the sacrament. I understand and take the word for that thing, which quickens this whole action, which serves as it were a soul, and given life to the whole action. For by the word and the appointment of Christ in the word, the minister knows what is his part, the hearer what is his part, and every one is prepared, the minister how to deliver and the hearer how to receive. Of this word, which is principally to be attended in the sacrament, and which (as M. B. truly speaketh, if he rightly understood his own words, & applied them as he ought) is the life of the sacrament, and giveth all force and grace unto it, he afterwards somewhat more at large discou●seth 
Sermo 3. pag. 132.  ●hus. As the Papists & we agree, that the word man concur to the nature and constitution of a sacrament; so when we come to know what is meant by the word, we differ much. 
What word ●● necessary to to make the Sacrament.  Let the Papists opinion (whereof you sceme to have little skil-as shall appear hereafter in place convenient) ●est for this present: and help us to understand your own opinion concerning this word, with which you are better acquainted. By the Word necessarily required to make 
Ibid. pa. 133.  this sacrament, we mean (saith M. B.) the whole institution of Christ jesus: what so ever he said, what so ever he did, or commanded to be done. And this whole institution ought to be entreated after this manner. First there ought a lawful pastor, 
Ibi pa. 136. 137.  who hath his calling from god to entreat it. And this lawful pastor ought to entreat it lawfully. What is that? He ought to preach it, to proclaim it, and publicly with a clear voice to denounce it. He ought to open up and declare the ●ail parts of it; what is the people's part, and what is his own part, ●ow ●e 
How the minister must preach this word.  aught to deliver and distribute that bread and wine, and how the people ought to receive it, and how they ought to receive the body & blood of Christ signified by it. This ●e aught to do in a familiar and homely language, that the people may understand him. For except ye hear Christ in such a language, ye can ●●● understand. Except ye understand, it is not possible for ●o● i● believe: and without belief there is no application of Christ. This is the s●mme of M. B. preaching touching this point: & the effect of all cometh to this, that the Sermon of the minister (to whom yet he prescribeth somewhat like a superintendant, of what matter, and in what sort he must preach) is that word which is so necessary, and which maketh the sacrament. In which discourse, first 
The ministers good opinion of their own words.  of all the Christian reader may note the good opinion that these Ministers have of themselves and their own words. These signs & seals albeit they be ordained by Christ to signify and seal: as hath been often times said, yet are they dead: the bread is common bread, the wine is common wine, notwithstanding Christ's ordinance & institution. Many times the Protestant writers will bear us in hand, that the ancient fathers, when they speak of Consec●ation, mean thereby nothing else but the application of the bread & wine from profane use to holy, from serving common tables, to ●●●● the 
I●w. R●pli● centra Hard. Artic. 1, Di●is●o 1. pag. 19 Bul●inger dec●●●●●. Sermo ●. Calvin Institutio lib. 4. ●● 17. num. 15.  table of the Lord. The bread water and wine when in baptism & the supper they are applied to holy uses, then are they consecrated, saith M. jewel & Bullinger. This is their Consecration (saith Caluin) when they are applied to spiritual uses. And so commonly write Peter Martyr, Zuinglius, ●●●a, and the rest. But now albeit the bread and wine be brought from the tavern to the church, and there remain upon the table, & all the brethren and sisters attend▪ ready to receive it in memory of the Lords death (which is from profane use to apply it to marvelous holy) yet notwithstanding still it remaineth common bread, common wine, a dead element, without life & soul, like a dead carcase. If a Catholic priest take such bread and wine, and having with him a sufficient company to make a communion, after their prayers either private or public, purpose farther to consecrate this common bread by rehearsing all the words of Christ, either after S. Ma●thew, S. Mark. S. Luke, or S. Paul; all this worketh nothing: thus to recite Christ's words is magical enchantment: and 
Colu. Institutio ●●●. ●. ca ● 7 num. 15. Before, pag. 51. 52.  it is gross beastliness & doltishness to suppose, that they are of any effect to work any thing, say Caluin and Zuinglius. The Papists do perversely & superstitiously ascribe force of sanctification to recital of such words. Nulla est vis in recitatione verberum Domini: there is no virtue at all in 
No virtue in the word of Christ.  reciting the words of the Lord either in baptism, or in the supper, saith Bullinger. But yet after all this, if a minister of Calvins' creation, who hath as much authority to make this sacrament, as hath his wise: and nether of 
●ut much in ●●e word of a minister.  them more than they have to create a new Sun or Moon, if such a minister come & tell a tale of his own, spend perhaps an hou●e o● more in railing at the church discipline, at the Pope, at Papists, or in some such other argument, which is the common subject of their sermons (for few ministers follow M. B. order of preaching prescribed here) then forsooth the whole action is quickened, than the bread and wine receive life and soul, and from common bread become sacramental bread, significative bread, sealing bread, whereby it is sealed and confirmed to all the brethren and sistern, that they have spiritually eaten the flesh of Christ by faith. Is not the blindness of these men wonderful, that can thus justle our Christ, to thrust in themselves? can reject his words, and so magnify their own? And where find they in any part of 
A Sermen no ways necessary to make a Sacrament.  the scripture old or new, that a Sermon is required as a necessary part of the sacrament? What Apostle or Evangelist writeth so? what Doctor or Council ever so expounded the scripture, or gathered any such rule or conclusion thence? We find in the Evangelists the whole entier form used by Christ, when first of all he instituted 
Chap. 5. num. 3.  this sacrament, which before we have in particular declared; and that according to the judgement of a learned and siue Caluinist. Nether in the text of the Evangel, no● yet in the exposition of this Evangelist, is any such preaching mentioned, much less is it made a necessary part of the sacrament, whereon the life of it dependeth. Our saviour after the delivery of it, in S. john maketh 
joan. ca 14. 15. 16. 17.  a long sermon. I grant: but nether is that adjoined as a part of the Supper, nether toucheth it the sacrament, the institution, o● administration, or explication, or declaration there of to the people; which only declaration of the 
Before, pa. 5●.  mystery to the people (saith Caluin) maketh the dead element to become a sacrament. In the other sacrament of baptism this ●●oward perversity showeth itself much more. For to whom will they preach there? To whose use frame they their sermon? To the infants? or to the people present if any be? If to the infant, this in deed were very magical not preaching, but enchantment, to preach to the infant, who understandeth never a word. To the people? How so? whereas the sacrament is not for them, the baptism is not to be applied to them: & the sign or element must be joined to make a sacrament, not for the standers by, but for the receivers.  
¶ Because this whereof we now entreat, is the most necessary and substantial part of the sacrament, and also of these sermons, we must somewhat more exactly sift and search the true meaning of this word preached, which is of so great authority and operation in geving life and spirit to the Scottish and Geneva sacraments, otherwise 
Of the word preached, which is the use of the Scottish Sign. ●.  very dead and deadly. Wherhfore I desire a little more particularly to be resolved and answered, what word preached this is, whereof dependeth the life and soul of their sacrament? Hath every sermon this grace? Doth every idle preaching of a minister give life and soul to the sacrament, and with common bread make such a wonderful conjunction of Christ's body, as M. B. telleth us? What if out of the pulpit he tell a tale of Robin hood and little John? What if he do nought else, but inveigh against the Pope, the Cardinals, Purgatory, praying to Saints, & so forth? What if he fall in commendation (a common argument among the ministers) of love matters and chamber-work; as Wigandus an Archprotestant, 
Wigandus d● bo●●s et mal● Germania. mal. 6. Vide Surium in Chronico. Anno. 1566 Arch. Hamilton in Demonstrat. Calviniara Confusio. lib. 2. ca ●●●.  one of the framers of the Magdeburge Centuries writeth, that once himself was present, when a gospelling minister in his sermon, to that effect cited above 20. verses out of Ovid d● arte amandi; which also to be a common vein of preaching in Scotland, it is well known & testified. Doth every such pulpit talk give soul to your sacrament? You will say, no. For albeit both in Scotland & England, a number of Communions are currant & pass well with such Sermons, & both the Communions & Sermons are counted perfit enough, & the multitude both of ministers and Protestants like this kind of preaching best; yet when they come to M. B. scanning, he (as we may here perceive) will dislike them & find them deficient. Wherhfore let us put the case somewhat more indifferent. What if the Minister make his sermon of the creation of the world, of the fall of Adam of the patriarches marriages, of the deluge, of the children of Israel's captivity, of the old law? What if he talk of the new testament, of persecutions, of S. Paul's vocation, his coming to Rome, his travails there to plant the gospel? What if he exhort the people (which yet I suppose is a rare argument in the ministery) to chastity, to alms, to fasting, to prayer, and such other good virtues, without any relation o● explication of the Supper of Christ? Nether is this the word, which giveth life to the sacraments. For so you decide the matter both here, and in the beginning, that the word, which you mean, and 
Pag. 6. Pag. 136.  is so necessary, is the word preached distinctly, and opening all the parts of the element. There must be preached and proclaimed and publicly denounced with a clear voice, what is the ministers part, what is the people's part, how he ought to deliver & distribute that bread & that wine, how they ought to receive it: what is signified by it, & a number of such matters, and all this must be done in a familiar and homely language. This word must go before & the sacrament as a seal▪ follow and be appended thereafter. And according to Caluin, when 
Calv. Institutio. lib. 4. ●a. 14. num. 4.  we hear mention made of the sacramental word (which joined to the sign maketh it a sacrament) we must thereby understand the promise, which being preached by the minister with a clear 
Clara unce.  voice, may guide and lead the people thither, where the sign tendeth and directeth us: that is, as before M. B. hath declared 
Pag. 1ST.  it, how able the bread is to nourish the body to life earthly and temporal▪ so able is the flesh of Christ signified by the bread to nourish both body and soul to life everlasting. Well, no●▪ we know, what kind of word it is, which thus giveth life and soul to their sacrament, we shall be better able to judge what manner of thing the Scottish & Geneva sacrament is. And first of all, it must needs be clean separate● 
The Scottish Sup●●●● sacrament of ● Christ.  from the sacrament of Christ's last supper. For it is man●est by the gospel, that the sacrament of Christ had ●● such life and soul. For, 1. nether did Christ make a Serm● 2. nether did he with a clear voice proclaim and denounce, whereunto the sign did lead & direct the●● 3. nether taught he his disciples, that as the bread & w●●● nourished their bodies to life temporal, so his flesh 〈◊〉 able to nourish both body and soul to life everlasting 4. nether declared he what was the Minister's pa●● 〈◊〉 duty, 5. nor yet what was the people's: 6. he made 〈◊〉 mention how the one should deliver the bread and wine 7. nor how reverently the other should receive it: and so forth in all the rest we find no piece or parcel of such a word, that is of such a life and soul in any Evangelist; of whom yet doubtless we learn what Christ did very sufficiently; so far as is necessary to the making of the sacrament. Wherhfore by these so many essential parts required to their Scottish or Geneva sign, and not used or practised by Christ in his sacrament, we may assuredly conclude, that Christ's sacrament and their sign are of clean different natures. Besides all which, M. B. himself 
Before, pag. 200.  teacheth us, that in their Scottish Supper there are t●a propiners or givers which deal their sacrament, whereas in Christ's supper there was but one. In the Scottish supper the minister exhibiteth only the sign of the bread: he delivereth only an earthly creature not worth a straa, whereas in Christ's supper it war far otherwise: as M. B. be he never so profane, will (I suppose) grant. But to omit this, and return to the word, and stay thereon. Although this be most evident and most sufficient (especially that of the word not preached by Christ, and yet required of necessity by them) to make an essential separation between Christ's sacrament & their sign or sealing bread; yet for the better justification of that which I have said, 
The English clergy against the Scottish.  I will produce for me against M. B. & the Scottish ministry, the authority of my lord archbishop of Canterbury and our English Congregations, who condemn this opinion of mere Anabaptisme, and that by scripture & authority of their chief Apostle of our age H●lderike Zuinglius. For saith my L. of Canterbury against the 
Whitegist do sense of the answer tracta. ●. pa. 565.  Puritans; It is manifest Matth. 3. v. 13. 14. 15. that john did baptise without preaching. Nether read we, that Christ preached immediately before the distribution of the sacrament of his body to his disciples. Yet h●d it been so necessary a matter as you make it, and of the substance of the sacraments: the Evangelists would have expressed it by one means or other. And whereas this notwithstanding the Puritans proceed, & say with M. B. that the life of the sacraments depen death of the preaching of the word, this as a fowl error and most untrue, he refuteth somewhat more at large with very good reasons: part of which, for M. B. better instruction or satisfaction I will set down. Thus he disputeth: If this doctrine be true, then be the sacraments dead sacraments, 
Ibi. pa. ●66.  and without effect, except the word be preached, when they be ministered. And so some of your adherents in plain terms affirm▪ saying that they are seals without writing, and 
M. B. preaching, 〈◊〉 anabaptistical.  plain blanks. Which doctrine savoureth very strongly of Anabaptisme, and depriveth those of the effects and fruits of the sacraments, which have been partakers of them without the word preached, when they were ministered: & so consequently even yourself (M. B.) for it as not very like that there was a sermon at your christening. And therefore this doctrine must of necessity bring in rebaptisation, & condemn the baptism of infants, which is flat Anabaptistical. For if that baptism be without life, at which the word of God is not preached, then can it not be effectual, and regenerate those that were therewith baptised, and therefore it must of necessity be iterated, that it may be lively. Here is one reason, and the same very strong, whereby M. B. himself probably is proved no Christian, as being not at all baptized (●●r water without the word is nothing but mere & de●● water, as likewise the bread is nothing but common bread: and such baptism lacking the life of a sermon, is not able to give life or regeneration to others, more than a dead man is able to give life or generation to any) and all baptisms heretofore practised in the catholic church and most Protestant churches, are no baptisms, and consequently all or most of the Scottish nobility, people, & ministery must be rebaptized, if they will be accounted Christians.  
Which is one invincible argument for the Anabaptists concerning all Christians of times past. Now let us hear an other for those that come hereafter. If baptism 
Ibi. pa. ●●6.  be dead, at which the word is not preached; then can it do no good to infants, who understand not the word preached. For if the preaching of the word be so necessarily adjoined to the administration of the sacraments, it is in respect of those that are to receive the sacraments. And then must it needs follow, that the sacraments may be ministered to those only, which are able to hear the word, whereby infants are secluded from baptisms And in deed this is one of the strongest arguments, that the Anabaptists have. This for all Christians to come: so 
M. B. preaching. Anabaptistical.  that hence forward by M. B. theology, baptism must no more be ministered to children or infants, but we must expect with the Anabaptists, until they come to years of discretion, that then they hearing the minister preach, may have the right sacrament endued with life and soul and perfit essence, which now for want of such preaching, is to them mere water without the spirit, a dead body without life or soul, and (as our Puritans speak, just according to Caluin & M. B.) nothing but seals without writing and plain blanks. After, followeth an authority of Zuinglius to prove his purpose, which because it is very long, & would fill up a leaf at jest, I willingly omit. The sum of Zuinglius allegation, and my L. application is, that the word preached is not the life and perfection of the sacrament, but that the sacraments are perfit without it, and that M. B. and all other in teaching this doctrine, plainly join hands with the Anabaptists. Thus 
Ibi. pa. 568.  my Lord of Canterbury. Unto whose reasons, one more I will add, which M. B. his preaching before, and the general doctrine of the sacramentaries yieldeth against this toy, or rather madness. It is agreed among them very generally, 
Before, pag. 115. 197. 198.  that the baptism of S. john was the self same, that Christ & his Apostles after delivered to the church & we now enjoy. Which being so, then must it needs follow, that it had the same matter & form, the same element & word that ours hath. This is evident, & can not be denied. Let us then proceed, & because of the matter & element, 
Christ's Sacrament had no such word as hath the Scottish.  which was water in both, there is no controversy; let us consider the form, that is, the life and soul, the word preached, without which, baptism is nothing but water, as their other sign of the supper containeth nothing but common bread. When S. john ministered baptism to Christ, did he preach the word, as here we have it defined? did he with a clear voice denounce and proclaim to Christ all the parts of baptism? Did he tell Christ what was his own part and duty, as likewise what was Christ's part & duty? How Christ ought to come & receive the baptism? and so forth, as here we have the word defined and explicated? Let M. B. make choice of which part he will, and answer yea, or no; & I suppose he shall perceive his own error and folly; and that as in answering truly, he must deny all his preaching hitherto about this Word, so if he will stand to maintain his word, and say that S. john used in his sacrament such a word, such preaching and opening all parts of the sacrament, this affirmation in the judgement of sober men will convince him not so much of folly, as fury▪ not of heresy, as of frenzy: the particular consideration whereof I leave to himself.  
¶ Now let us a while sequester all authority both of god and man, of scripture and father, old or new, saving M. B. himself, and examine this matter by itself, according to indifferent trial, & M. B. his own preaching. If we mark well, what word it is that he requireth to give life to the sacrament, we shall find it to be such a word, as proveth the tenth part of English and Scottish baptisms and communions to be no sacraments at al. For first, whereas in very many churches of England, 
1  (and I think the like of Scotland) baptisms and communions 
Many baptisms void. for want of Sermons.  are ministered without Sermons; in many▪ some poor homily is read in steed of a Sermon; in all these churches the sacraments are dead things, the communion bread is nought else but common bread, the water of baptism is common profane water, & nether of these any sacrament. And that the reader think not my asseveration bold or strange, where I say, that in England in many churches are so few Sermons, let him understand, that albeit there be in deed order prescribed, that in every parish church there should be 4. sermons in the year, every quarter one, (whereas in the year there are baptisms and communions perhaps 2. or 3. hundred) yet this is soil observed, that notwithstanding such order taken, the Cambridge doctors themselves testify, that they know parishes not far from Cambridge so principal an University 
The. C●●t. i● his 2. R●pli● pa. 164.  for preachers, where one of these sermons was not in 4. years together: which if it be so, so near to Cambridge (say they) what is to be thought of other places of the realm? And else where the same parties affirm, that in most churches of England, 
Idem in his first Reply pa 110.  there is none that either can or will preach: so that this one clause maketh void thousands of baptisms, and thousands of Communions in England and Scotland. For this must be observed by the way, that such reading of Homilies in the church, is not (according to this definition, not these men's opinion) preaching of the word with a 
T. Cart▪ vbis● pra. pa. 127.  clear voice; no more (say they) than a men's pen or hand is his tongue and voice: who furthermore utterly deny 
Apud White gift pa. 57●.  such reading to be comprised in the name of preaching, despise it altogether, and say that it is as ill as playing on a stage, and worse to.  
Next (to omit Homilies & come to sermons) whereas 
2  this word is appointed by Caluin to be preached after one certain form, vz, that the minister preach the promise, and lead the people thither where the sign directeth, how many thousand ministers fail in preaching this promise? who doubtless in all the Gospels, where after the Protestant-Theologie mention is made of the sacrament can not possibly find any such promise as Caluin surmiseth, for that assuredly there is none such. For to tell us, 
Before, pag. 205.  that these words This is my body, is a promise, is as blunt & ridiculons a toy, as if a man would make the articles of our Creed promises: as if some wise minister would 
Most Scottish sacraments void, for w●● of the Word.  tell us, that these verities, Christ was borne of the virgin: he suffered death under Pilate: be rose again, and ascended, were promises: which are of like quality with that promise of john Caluin. And if in Christ's words where he suiteth this sacrament, there be no promise, how then shall the minister preach with a loud & clear voice upon this promise which is not? If to help forward the matter, we shall take M. B. his exposition, that the minister must tell the people, whereto the sign tendeth and directeth them, that is, look how able the bread is to nourish them corporally, so able is Christ to nourish them spiritually to eternal life: which spiritual nurture is sealed & confirmed in them by these reverend seale● of bread & wine; first this similitude is taken not from the scripture, but from the doctors & father's, and therefore a Minister is injuried, and it is against his profession, out of the pulpit, whence the only word of the Lord should sound, to preach such inventions of men. Next, who can doubt but thus to prescribe one certain rule as necessarily to be observed, is the right way quit to disannul as many more thousand● of their baptisms & communions. For who can imagine, that the unruly ministers follow any one certain rule? Or who knoweth not that it is in a manner against their profession, to admit any such vn●●●i●ie? And yet this very order, intended (I suppose) by Caluin, and exactly and particularly thus defined by M. B. is most essential. For seeing the bread and wine are material p●●●s, and by their condition apt to signify in general a hundred things, as hath been declared; whereas the determination and reducing of it from general to special, from signifying things profane, to signify things sacred, & among a number of things sacred one several & singular, uz. the eating of Christ's flesh by 
●●● before. pa. 178. 179. 280.  faith, dependeth upon the word of the minister thus determining it: assuredly this word bringing with it this determination, and so separating and abstracting the 
To● right word  bread from all other things, is most necessary, most essential. For as a piece of wax, which is to receive the king's seal or image, is indifferent before the stamp, to receive the image of a serpent, of a dog, of a tree, of any living creature man or beast, but after by the stamp is limited to one certain form and representation: even so the bread being the matter, and as it were the wax which is to be sealed, is of itself indifferent to as many stamps & images. But when the minister cometh, and according to M. B. and Caluins' direction telleth them, that as the bread feedeth their body to life temporal, so the flesh of Christ feedeth both body and sowleto life eternal etc. ●ow this word putteth a certain print, a certain image, a certain stamp & sign on the bread, whereby it receiveth this one sacramental signification. This is it which putteth life in to the dead element: and this word is the life and soul of the communion. Which being so, thereof I conclude plainly & directly, that through out all Scotland and England are very few true communions, very 
Wants i● most Scottish Sacraments.  few sacraments of Christ's body. For if there be a Sermon made, & not an homily read; yea, if the sermon entreat of the sacrament, and not of other matters: yet if the minister preach not as here M. B. and Calvin appoint, either for frowardness because he will not be commanded, or else of very conscience, because he is no Calvinist, but a mere Zwinglian, who defineth the sacrament 
B●fore. pa. ●● 19 ●●  to be nothing but a badge, a token, a memorial, and that it hath no such virtue of sealing and confirming, which the Zwinglian condemneth as Anabaptistical: this sermon is not the word which giveth life to the sacrament, but 
pag. 139.  leaveth it as blockish, dull, and dead an element, as it was before. Because although the minister unto this wax of bread and wine put a seal, a stamp, a signification; yet he putteth not the right seal, the right stamp, the right signification: although he preach the word, yet he preacheth not that word, which should quicken and give life to this action, he preacheth not that word, unto which this seal is to be appended for confirmation. Much more may I conclude, that all English ministers, if they be not Puritans, but follow their archbishop my lord of Canterbury, who condemneth for Anabaptistical no less than Zuinglius (though for an other reason) this opinion of geving life to the sacraments by preaching the word; ●l they can never possibly have any right communion, any right sacrament: they can have nothing but common bread, but a dead element, because they admit not, but contrariwise (o great sacrilege) impugn that which is the very soul, and should give life to the sacramet. n  
I conclude thirdly, that if a Scottish & perfect Calvinian 
3  minister make the sermon, except he humble himself to preach not only this former word of the promise invented by Calvin, & found no where in the Gospels; nor only the word of the mystical similitude between the bread and 
What be the essential parts of the Word, necessary to make the sacrament.  Christ's body required by M. B. & borrowed out of the doctors, but also besides, with a clear voice, preach distinctly, & open all the parts of the sacrament, which thing here M. B. in general requireth & in special rehearseth & explicareth; neither is such a Communion the right sacrament, to the essence & compliment whereof it is necessary, not that one or two, or a few, but that all parts of the sacrament and sacramental 
1  receiving be opened & declared, uz. 1. that a lawful 
2 3  minister, 2. with a clear voice, 3. in a familiar & homely language, 4. publicly proclaim and denounce, 5. the b●il 
4 5  parts of the Supper or Communion. 6. what is the people's part. 7. 
6 7  
8  what is his own part. 8. how he ought to deliver that bread and wine. 9 how the people ought to receive it. 10. how they 
9 10  
11  ought to receive the body and blood of Christ signified by it. 11. 
12  how they should come with great reverence to the table. Besides all which he must also speak 12. what soever Christ spoke in that whole action of his supper, without omitting 
Before. pag. 146.  any one jot. All this is comprised in the name of the Word, & all this must be preached by the minister before it can be a sacramental sign or supper, and omitting any of these, quite marreth and destroyeth the whole supper: as where many parts are required to the nature and substance or essence of some certain body or creature, the missing of any one destroyeth the whole: as in man or beast, the loss of any one essential part as heart lungs etc. bringeth certain death to al. So then if the minister do not in particular prosecute each one of these parts in his sermon if he follow not precisely and religiously this M. B. his appointment: if he play the Minister, and sting out in to other matter, against Pope and Catholic church, and perhaps inveigh against this formal prescription of M. B. for that the spirit of the Lord in them is not to be bridled by men, that they know their duty herein, and how the sacrament is to be ministered as well as john Caluin, john Knox, or M. B. himself: that they will stand in defence of their liberty, & not become servants of men 
1. Corinth. 7. 2●.  etc. if he thus preach, or in any other sort, so that he omit any part of that word, which is before declared: the bread and wine distributed to the people after that kind of 
No Scottish communion is the Sacrament of Christ.  preaching, is not a sacrament, but still remaineth common bread, not worth a straa, for want of the right & perfect word. And so there was never a communion ministered according to the Scottish communion book since these ministers got rule in Scotland, which had aught in it besides common bread: because (to pass over the former 11. points prescribed by M. B. of which very probable it is, that in most Communions many of them were omitted) 12. by very order of their communion book some 
See before, ca.▪ 5. num. 4.  words which Christ spoke (& in deed were most important concerning the sacrament) are purposely lest out.  
Fourthly I conclude, that in most of the Calvinian 
4  Communions, the communicants do more commonly according to their own doctrine, eat the flesh of their lawful Superiors, to whom God hath subjecteth them, than the flesh of Christ, and so consequently their table 
1. Corint. ●0. 21.  is rather the table of Devils, then of god, & they at that table communicate ten times more with the Devil, then with God. For whereas among that railing generation no one argument is more common then to rail at the Pastors of Christ's Church, & at the Catholic doctrine; whereas nothing is more usual and frequent with them then to slander Popes▪ Cardinals, Bishops, Priests, the Catholic church of all ages, unto whose obedience Christ hath bound them under pain of damnation: when 
Matth. 11. Hebr. 13. The flesh of Popes and bishops eaten in the Geneva supper.  after such railings and slanders they eat their tropical bread and wine, they eat as truly (to speak the least) the flesh of Popes, bishops, Catholic Princes and people, as they ever do the flesh of Christ and after such a raylative sermon, the breaking of their bread, and pouring out of their wine signifieth as directly and autentically the flesh and blood of the Popes and bishops▪ which they not spiritually, but spitefully, not by right faith, but by gross and froward infidelity and detraction tear, rent, pull in pieces & spil●as at an other more sober sermon (if 
At truly as the flesh of Christ.  any such be) it signifieth the flesh & blood of Christ. And the bread and wine being appended afterward, serve as aptly in the one sermon, time &, place, to seal and confirm the malicious and slanderous eating of the flesh of Bishops and Christian people, as in the other sermon time and place, it serveth to seal and confirm the spiritual eating of Christ's flesh: and the word of the one sermon determineth and limiteth as well and perfitly the general signification of the bread and wine to the one sense, as the word of the other sermon restraineth it to the other sense.  
Finally I conclude, that this doctrine is the high way 
5  to remove from the Communion, all word of God, one or other, either preached or not preached. For let us suppose, which may be very easily, that half a dozen evangelical 
The Geneva Sacrament perfect without the word.  brethren know as well as the minister, whereto the sign of bread and wine is referred, that the one signifieth Christ's flesh, the other his blood: that as by bread they are nourished temporally, so by the other they are nourished eternally: item, that by oft frequenting the communion they know their own duty, they know the ministers duty, and so forth; if such brethren come to supper, what need is there of a sermon▪ Nether let M. B. deny my supposition. For it is a thing most easy & facile, and no doubt many there are, which by reading his book, and perhaps this, or by hearing it so oft told them out of pulpits; without any ●ers sermon, have it still fresh, and deeply imprinted in their memory. Here in this case, what need a sermon▪ To give life to the action? The life is given already. To quicken it? It is quickened already. To put them in remembrance of their duty? I presuppose they remember it well enough. To keep the fashion and custom of the church? That is not spoken like a Minister. And if I grant that order is good: and so not to be neglected for regard of other ignorant men, yet hereof it followed that the word preached after your own fashion often times giveth not life to the action; but the action, the sacrament is as lively, as quick, as full of soul without it, as with it. And to this conclusion, M. B. himself bringeth the whole effect and drift of the word preached and his so diligent explication thereof. All which (saith he) must be done in a familiar language, that the people may 
Before. pag. 216.  understand; that understanding they may believe; that believing they may apply Christ to them, which is to eat him by faith. Then, if these communicants of whom I speak, without such a sermon understand (as I presuppose) already, and believe, and so apply Christ to them, which is to eat him spiritually; what necessity is there 
The Word sup●●s●uous in many communions.  of the word and preaching at all, which serveth only for novices or infidels, to make them understand and believe in Christ, and not for faithful, & such as understand Christ already So that M. B. word, & preaching thereof so necessarily required to make their supper or sign; presupposeth in deed all the brethren and sistern which come to receive, to lack faith and understanding of Christ; to be faithless & without belief of Christ, until the minister by the word preached engender faith in them. Which defects being not in these communicants of whom I speak (for I hope all Caluinists be not in so short space of a few years, by the preaching of the word become plain infidels, though they may be in a good degree towards it) what use, or at lest what necessity is there of the word to be preached, when that effect is present before hand, to the working whereof the preaching serveth? What needeth a candle when the Sun shineth? What folly it is to water a well grown tree, which having deep root in the earth is able to nourish itself? What nurse useth to feed the child▪ which is 10. or 12. years old, and able to feed itself? If these few brethren being of good memory, and having zeal to the word, remember these points of the word, which maketh the bread to have life, and become a sign, if they understand Christ, and believe in him by virtue of old sermons, which they have heard of this matter before, what needeth this battology? this idle repetition of one and the self same thing, this casting of water in to the sea, this bringing of a sew sticks in to the main wood? This is the issue of this new devised word, to induce contempt & neglect of both word & sacrament, & to make every profane eating & drinking as good as the Sacrament. Which thing as before ● have showed by other arguments of theirs, so here the very word (whereof they vaunt most and glory in) ten death to the same scope, & induceth the same conclusion. For it can not be denied, but according to this theology and explication of the word, 3. or 4. such brethren as I require, without preaching of the word, at any common table, at any common breakfast, have a communion, a sacramental sign and seal, as good & effectual, as they should have, and others have with the minister in the 
The Geneva communions rather to be called breakefasta then suppers.  church. Which being very true, that their breakfasts at home be as good and sacramental, as their suppers in the church, it were well done me seemeth, if partly to avoid superstition, partly to correct their own error, principally for truths sake, they would from hence forth call their commumons rather breakfasts than Suppers. For so should men think of them as divinely as they deserve: and whereas the Protestants call it a supper, imitating that word in the Apostle (where certainly he calleth not 
●. Corinth 11 ●. ●0.  the sacrament, but other feasts, by the name of our lords Supper) they should amend that oversight, and withal speak more sound, and according to truth: as P. Martyr 
Martyr in 1. Corint ca 11. pa. 293. 294. Videtur d●●ē●● prand●um.  hath very discreetly noted, writing upon that same place of the Apostle. For in respect of the time and our empty stomach, it were (saith he) more reason to call it a breakfast or dinner, than a supper. And this is the true & right issue of the new word devised by john Caluin, and approved by M. B. of that word, which they require to the essence of their sacrament: a word which maketh all & singular their communions and sacraments to be of a clean different nature from that sacrament which Christ instituted, for that their sacrament is framed in an other mould, hath though not always an other matter, yet ever an other form (which giveth the essence to 
Forma dat esse ●es.  every thing) then that of Christ's institution: theirs receiving all life, soul, perfection and integrity from the ministers clear voice and sermon, or the receivers faith, 
The Geneva Sign no sacrament of Christ.  whereas Christ's sacrament received his integrity and perfection other ways & not by such means.  
Again, this word of theirs maketh not only their sacrament no sacrament, being compared with Christ's Institution, but maketh it also nothing else but common bread for the most part, being examined even by this very word which themselves have invented, as hath been now declared, and the learned reader shall doubtless find most true, if he examine the communions and suppers used in England, France, Geneva, Zurick, Zuizzerland etc. by this word here appointed as necessary to separate their sacramental supper from vulgar & profane. And if their supper be no sacrament of Christ according to Christ's order, nor yet according to their own rules and Theology; what regard would they have us to make of it? How shall we esteem of it as divine, sacred and celestial, when as themselves conclude and prove, that it is nothing but a common piece of bread, an earthly creature, void of all grace and spirit, a dead element, not worth ● straa, fit for Pagans then Christians, more meet for dogs than men?   

M. B. contradictions. The Scottish Supper is no sacrament of Christ.  
The Argument.  
M. B. very notably contradicteth himself in this first ser●●●● touching the lords Supper, as is showed by sundry examples.  
As before cap. 10. it is proved that they have no sacrament for want of the word, which is the formal part of the sacrament: so here by a brief repetition of sundry things wanting in the material part (which things M. B. confesseth to be of the substance of the sacrament) it is manifestly concluded, that their supper is no sacrament of Christ's institution, in respect of the matter, no less then of the form.  
CHP. 11.  
And thus much concerning the word, the formal part of the sacrament, by which as the more principal we see proved, that their Scottish Supper is no sacrament of Christ. Now for a conclusion of this first Sermon, I will gather & prove as much by the other part, which is the matter of the supper according to M. B. his own division: out of both which, the Christian reader shall be able to gather a most strong and sure resolution, that it possibly can not be any sacrament, which saulteth both in the one part, and in the other, which nether hath right matter, nor right form. Only first of all, I will in few words put the reader in remembrance of M. B. notorious contradictions used in this short sermon, which I wisn the rather to be marked, partly for that they show this man to be a right scholar of john Caluin, whom he so narrowly followeth▪ even 
Be●ore. c●p. 3. ●●m. 2.  in this blind kind of writing and preaching: partly for that the original cause of this such opposite doctrine in them both is one, that is to say, an ambitious affectation with high, ample, and majestical words to win some good opinion to their single bread and drink among their simple auditors, whom by such glorious speech, as it were by a bait and pleasant allurement they would gladly draw to some honest opinion of their late devised fantasy. These contradictions albeit they be scattered through out this whole treatise; yet the 7. chapter, and 8. and 9 yield better store of them, as for example. The 
The first contradiction Before, pag. ●64. ●65.  bread not only signifieth the body of Christ, but hath it also truly conjoined with it. For if it signified only, a picture were as good. And yet the bread is so far from having this conjunction, that it wanteth the signification of a picture. I say, it signifieth not so much as doth the picture, which repre'enteth Christ unto our remembrance of itself and 
Pag. 177. 178. 179.  by itself; and so doth not the bread and wine, without a sermon: yea and then also it representeth him very doubtfully. Again, the bread and wine truly and really deliver 
The second. Before, pag. 164. 165▪ 166.  the substance of Christ unto us▪ For except first we receive the substance, we can have no participation of the fruit and merits. And therefore the bread & wine are a very hand which delivereth us that substance, and with that hand is 
Pag. 165. 168.  Christ's flesh verily conjoined, as a medicine in the bo●e of the apothecaries shop. And yet the bread doth no ways deliver or exhibit the body of Christ, but only signify the same. For it is a sacrament, and ye must look for no other conjunction 
Pag. 126. 127. 128.  then sacramental, that is, for no other conjunction then significative and figurative. For that is all, that a sacrament valueth with these men. Again▪ that which 
The third. Before, pag. 1ST.  we receive in the sacrament, & is signified by the bread and wine, is not the benefits of Christ, or virtue which fleweth from him only, but the very substance of Christ himself. For it is not possible that I be partaker of the juice which floweth out of any substance, except I first get the substance itself. And yet the blood of Christ which we receive, is not the substance of Christ, nor any part of his substance. For 
In his 3. Sermon. p●. 117.  it is no other thing, but the quickening virtue and power that f●wes from Christ; and the merits of his death. And we drink of that blood, when we drink of the lively power & virtue that flows cut of that blood. Again: there is a wonderful, 
The fourth. Before. pag. 1●5. 1●7.  high, and mystical, yet very true and real conjunction between the bread & Christ's body: & yet for all that the bread is no more coniouned there with, than Christ is soyned with the devil. For there is no other conjunction, then is between the word spoken, and the thing which the word signifieth, and so when Christ commanded the devils out of possessed bodies, when he spoke of Satan, of Beelzebub, of Lucifer; Christ and Satan, Christ & Beelzebub, Christ and Lucifer the prince of devils were as nighly conjoined, as the Protestant communion-bread & Christ's body. For as M. B. hath diligently told us before, so as though it were a principal high matter, he in the same terms repeateth it twice or thrice in the next sermon, that look what sort of conjunction is betwixt the word 
Pag. 7●.  and the thing signified by the word, that sort of conjunction is betwixt the sacrament, & the thing signified by the sacrament. And in the same place: So soon as thou seest the bread ta'en in the hand of the minister, thou seest it not so soon, but incontinent the body of Christ comes in to thy mind, these two are so conjoined together: even as Christ never named the devil, nor any Christian man blesseth himself from the devil, but straight ways the devil comes to his mind; which maketh nether very wonderful, nor very true conjunction. 
The fist.  Again. The conjunction of Christ's body with the bread is wonderful, high, secret, mystical: & except thou 
Before, pag. 1●7.  be illuminated with the spirit, and except thou have a heavenly illumination, thou canst never conceive, never understand it: and yet it is as vulgar and ordinary, as the conjunction of words with the things which they signify, which is the most usual and base conjunction in the world: the conjunction is no higher, nor more secret, than is every most popular sign hanged at every tavern door at the door of every hosterie, cabaret, or tippling house to signify meat, or drink, or lodging to be had there: no more than is an ivy bush to signify wine, a wouldhave of straw to signify beer or ale, a lion or flower de lice to signify the king of Scots and king of France: which 
Before, pa. ●9.  self same examples of signs & significations, Zuingli▪ 
Before, pag. 174.  and the zwinglians, Calvin & the Caluinists expressly give, and M. B. justifieth, saying, that the sacrament is nothing else but a visible word: for that as the audible word, the word which is spoken and heard, bringeth the thing spoken of to memory by the ●are, so the visible word, that is a sign such as I have mentioned, bringeth the thing signified to memory, by the eye: & such a sign is the bread and wine, and no other, for that it is no other thing but a visible word. Again. We get Christ better in the sacrament, then in the word of God. We get there a better grip of Christ then in the word. We possess him in our hearts more fully and largely then by God's word. and yet we get him no more in the sacrament, than we get him without the sacrament, when we hear him named, that is, than we get him by the word. For the sacrament is nothing but a visible word, and so by the sacrament we get and grip him no more, then by a word, & then we get grip and possess him no more, than we get, grip, & possess the Devil, as hath been said. For him we no less remember, as soon as we hear him named. And therefore by this plain and evident deduction, the sacrament giveth the Caluinists no better grip, no fuller possession of Christ▪ then it doth of the Devil. And if they confess, that they possess Christ no better by the word of God (M. B. saith, not so well) as I will not stand much against them herein, so long as they talk of themselves, so if it were applied and spoken of true Christians, the sentence were not so false and contradictory to true Theology, as plainly wicked, blasphemous and devilish. Once 
The se●●●th.  again. One point of ●h●s conjunction between Christ's body and the sacrament stands in a continual and mutual concurrence 
Before, pag. 1●2.  of the one with the other, that the sign and thing signified are offered both together, at one time, and in one action; 
Pag. 19●.  there is a joint-offering, and joint-receiving etc. & yet they are not offered in one action, nether is there any such mutual concurring, or joint-offering, and joint-receiving. And that doctrine of joint-offering & joint-receiving is altogether Papistical. For albeit the minister give the sign, 
Ibid.  that is the earthly thing, yet he geves not the heavenly, b●t Christ keeps that ministery to himself, and dispenses his body & blood, not when or to whom the minister dispenseth the sign, but to whom and when himself pleaseth. For otherwise we should tie Christ and his holy spirit to the ministers action, who must not be so tied, and who therefore sometimes giveth the thing signified before the sacrament be given, sometimes after. Nay properly and plainly to speak, the sacrament is not ordained for any such joint-offering or joint-receiving, or concurrence, but 
Pa, 11●.  only to be a seal and confirm the eating of Christ, or grace of the sacrament, which is given before. To make short (for if a man would rehearse all, he might fill many leaves, and my mind is only by a few examples to direct the reader to confer and mark the rest by himself, to which end these few may serve for a sufficient introduction) if it please the reader diligently to mark and peruse these 2. or. 3. chapters, he shall find a number of such either most sensible contradictions, or most foolish hypocritical affectations, used by one, who desireth to adorn a base, beggarly, and contemptible bit of bread and sip of wine, with high, ample, & divine similitudes, words & comparisons, as it were to clothe an ape with purple, or to put Hercules' club in the hand of an infant: as when he calleth their bread & drink a high mystery & 
Pag. ●64. ●67.  potent instrument to convey Christ's body unto us, being as base & weak an instrument, as any word that proceedeth from Turk or jew, which is no great high mystery, nor instrument very potent. And this being noted by the way concerning M. B. his contradictions, I will end this answer to his first Sermon with a summary note, how many ways their Scottish supper is no sacrament of Christ according to M. B. his own doctrine, for cause of defects and wants, which are found in the material part of that their supper. Wherein yet I must crave pardon of the reader, if I keep not an exact distinction between all material & formal parts required 
Matter and form ● distinguished by M. B.  to these men's sacramental sign: because as herein I can go no further than they teach me; so M. B. joining Christ's words sometimes with the ministers sermon, & making them part of the form, at other times placing them among the elemental, ceremonial, and material parts, draweth me necessarily after, where he goeth on afore: and on whether side he resolveth to place them, the effect cometh to one, because always they are essential, and so of necessity to be used, if we look to have a sacrament made.  
¶ To come therefore to my conclusion, for ground and foundation thereof, I take M. B his words, which he hath given before in the beginning, & here in the end iterateth again, and affirmeth as a most irrefragable and undoubted verity. In the beginning he told us, that in the sacrament are two sorts of signs: signs elemental as bread & wine, & signs ceremonial. He told us withal, that there was never a ceremony, which Christ instituted, but 
Before, pag. 146.  it was as essential, as the bread and wine. What ever Christ commanded to be done, what ever he spoke, or did in that whole action, it is essential, it must be done, and no io●e can be omitted but ye pervert the whole institution. Here for a conclusion he saith▪ When the sacrament is spoiled of the essential form, it is no sacrament. There is an essential form in baptism: and there is an essential form in the supper: which if they be ta'en away, ye tyne the use of the sacrament. The essential form of baptism is, I baptise thee in the name of the father, of the son, & of the holy ghost. Leave out any of these 3. or do it in the name of any one of the three persons only, ye tyne the essential form of baptism. In the supper, if ye leave ●u● the least ceremony, ye tine the essential form, and so it is no sacrament. This being true, that every ceremony that Christ did, every word that Christ spoke, every action of his was so essential, that no jot thereof may be omitted, but 
●fany defects in the Scottish Supper.  we destroy the sacrament, hereof I conclude, that their Scottish sacrament is no sacrament of Christ, for that it lacketh many of these so necessary signs, and essential ceremonies. First, because Christ before the delivering of 
Before, pag. 147. 14●.  his sacrament, used a ceremony signifying the lowliness of heart, the purity and cleans of conscience required in them, which come to receive the sacrament. After, he gave them a very divine instruction, and commanded them in most effectual words to do the like: which commandment according to the tenor and manner of speech carrieth with it as precise & severe an obligation, a● any words of Christ's supper: & to a Protestant it should weigh as deeply & bind as much. For that precept, Do this in remembrance of me, examined in common judgement, and according to the sound and poise of the word, bindeth no more, nor so much, as being uttered with less circumstance & fewer words importing a necessary commandment, then when Christ saith after that washing I have given you an example, that as I have done to you, so you do also. Amen Amen I say to you, a servant is not greater than his lord, nether is an Apostle greater than be that sent him. If you know these things, you shall be blessed, if 
1  you also do them. Here is one ceremony which Christ did, 
2  
The Scottish supper no Sacrament of Christ.  & many words which he spoke at the Institution of the sacrament. Nether this ceremony use the Scottish ministers at their supper, nor speak they these words: ergo they omit somewhat, which Christ did and spoke. Al whose doings and speeches being essential, so essential, that in omitting any one, ye tyne and destroy the sacrament, hereof it followeth, 
Before, pa. ●50, 151,  that their Scottish Supper is no Sacrament of 
3  Christ. Next, Christ 3. taking the bread in to his hands 
4  gave thanks to his father, and withal 4. blessed & sanctified 
5  the bread: after, he 5. took the cup in like manner, 
6  and geving thanks to his father 6. withal blessed & sanctified the cup, as both the Evangelists, S. Paul, Caluin, jewel and Beza confess. The Scottish supper hath no such blessing, no such sanctification of the bread & wine but purposely omitteth it: and therefore here are 2. more essential ceremonies twice used by Christ, and yet never at any time used, but neglected and contemned by them in their ministration, & therefore their supper wanteth somewhat pertaining to his essence, and so is no sacrament. Further more, 7. Christ did not once only break the bread, & took to himself a portion, willing them to break the rest and distribute among them, but him self did distribute 
Before, pag. 155. ●  and break it to them, and delivered it with his own hands, signifying by that action, that it was not possible for any man to have participation of his grace, except himself gave it. In the Scottish supper, the minister breaketh not the bread to every communicant, he delivereth it not with his own hand, as Christ did, and so he leaveth out a very important ceremony, and therefore their supper can not be accounted Christ's Sacrament. After Christ had taken the bread, given thanks, blessed, broken, & so forth. finally for declaration that they might understand 
8  where unto all the premises tended, he spoke these words which were most essential and concerned the substance of the sacrament: This is my body, which is given and broken 
Vbi sup.  for you: This is the new testament in my blood, which is shed for you. These words of Christ, used by Christ in the Institution of his sacrament, the Scottish ministery 
Before. pag. 156. 160.  useth not in the ministration of their supper. Ergo their supper is no Sacrament of Christ. To M. B. his supposed reply, that the words of Christ are not omitted, for that before the sermon, the minister historically out of the pulpit mentioneth Christ's institution; answer is already made, that this nothing helpeth them, but much more showeth their infinite pride, and contemptuous breach of Christ's order. For Christ first of all took the bread in to his hands, blessed it, broke it, & after pronounced those words; they clean contrary, first of all rehearse those words out of the pulpit, where there is no bread high them, much less have they the bread in their hands as Christ had. I answer furthermore that such historical narration (being told an hour or 2. before the communion, and the entire Sermon coming between) can have no relation to the blessing or sanctifying of their Supper. For as M. B. here telleth us, there is an essential form in baptism: there is an essential 
Pag. 11.  form in the supper: which if they be ta'en away, ye tyne the sacrament. The essential form of baptism is (saith he) I baptize thee in the name of the father, of the son, and of the holy ghost. And according to the order of the communion 
The Scottish communion book.  book, the minister as he speaketh these words, taketh water in his hand, & layeth it upon the child's forehead. Whereby we see that the essential form is to have the words joined with the element: & if the minister speak the words at one hour, & lay on water the next without the words, he tyneth and destroyeth the essential form of baptism, and so it is no sacrament. Ergo by like reason whereas the sacrament of Christ's body hath a like essential form as baptism hath; the Minister making a narration of Christ's words before the sermon as it were at 9 of the clock, and after an hour, at ten delivering bread and wine without the words of Christ, tyneth and destroyeth the sacrament of the supper, and so the Scottish supper is no sacrament of Christ.  
These few instances and exceptions for example sake I give to the Christian reader, who may find a number of this sort, if he please advisedly to consider that which bath been said of this matter heretofore. And if now according to M. B. his resolution a man leaving out the least ceremony used by Christ in his supper, perverteth the 
Pag. 51. The Scottish Supper wicked and sacrilegious.  whole institution and marreth the sacrament, so as it becometh no sacrament: what horrible profaners, perverters and destroyers of gods sacraments are these, who leave out so many, and those not the least, but the greatest & weightiest ceremonies? And if they have no sacrament, who lack in the administration, any sign elemental or ceremonial, any material part, because they be all substantial; how far are these men from having any show, colour, pretence or similitude of Christ's Sacrament, who lack so many signs ceremonial & substantial! & besides (which is the head & top) leave out clean, all the words of Christ, which in deed is the formal, & therefore the chief, sovereign, and principal part of the sacrament; how soever it please these proud ministers to take that honour from the 
Before, pag 217. 216. 218.  word of Christ, & attribute it to their own word. Truly as the Catholic, for sundry other reasons, hath just cause to abhor their bread and wine, as polluted, as schismatical, as heretical, as leading the high way to God's wrath and indignation, to hell & damnation: so these arguments and reasons given & published by themselves suffice to prove as much, to prove their communion a schismatical communion, clean divided from Christ's communion: a perverting, a corrupting and destroying of his holy sacrament, with which it hath no more resemblance by this their own confession, then hath an ape with a man, copper with gold, heresy with religion, and an angel of darkness with an angel of light. Yea many times spiritually spirits of hell doubtless counterfeit Saints and Angels, and many apes or monkeys sensibly counterfeit the actions of men with more likelihood, colour and probability, than these men's apish and spritish communion resembleth the Divine Sacrament ordained by our blessed Saviour.   

Of names attributed to the Sacrament.  
The Argument.  
Of names by which the blessed Sacrament is called in the scripture. It is not there called the Lords supper, as M. B. falsely supposeth, nor yet the Communion.  
Toat it is called mensa domini, our Lord's table, maketh nothing against the sacrifice, but rather for it.  
Of names by which the B. Sacrament (according to M. B. opinion) is called in the ancient fathers. It is not called a public action, as by any proper name, nor yet a banquet of love. Why it is called the Eucharist.  
It was also called the Mass in the Primitive church, when that church generally, and especially the church of Rome was most pure; and therefore that name savoureth nothing of Idolatry, as M. B. ignorantly concludeth.  
But most commonly it was named the sacrifice of Christ's body, and as a true and real sacrifice was offered unto God in the church, ever since Christ's time and first institution of it. M. B. argument made to the contrary answered.  
CHAP. 12  
Many of the things, which M. B. handleth in these later Sermons, or (as he calleth them) lessons and exercises, are by him particularly uttered and entreated of (so far 
Pa. 55. 56.  forth as concerneth the Sacrament) in the first sermon or lesson: & likewise so much hath been said of them by me, as I think convenient either for proof of the truth, or confutation of error. For which cause, I shall when they occur hereafter, pass them over in silence, or touch them more slightly. The first new matter mentioned in this lesson, is about names given to the Sacrament in holy scripture & ancient fathers; wherein he speaketh some truth, which therefore I gladly embrace, as that it is called in the book of god, The body and blood of Christ (and never 
Pa. 56.  the figure, trope, sign or seal of that body and blood) and therefore belike that being the proper name, containeth also in propriety of speech what it is. Also it is called the communion and participation of Christ's body and blood, which implieth the former truth. It is also called 
Pag. 57  (saith M. B.) the supper of the lord: not a profane supper, not a supper appointed for the belly: for Christ had ended the supper that was appointed for the belly, or ever he began this supper which was appointed for the soul. In this M. B. is somewhat deceived, as likewise in his explication of the next, vz, that it is called also in the bible, The table of the Lord. It is not called the altar of the lord, but the Apostle cal● it a table to sit at, and not an altar to stand at: a table to take and receive, and not an altar to offer and propine. That M. B. supposeth S. Paul to name the sacrament dominic●● 
1. Corinth. 11  caenam, our lords supper, it is his error, and not S. Paul's meaning. For albeit at the same time, and in the same place whereof S. Paul speaketh, Christ's sacrament was also communicated unto the faithful; for which cause, and also in regard of the time, when Christ first instituted it, some ancient fathers sometimes inscribe their 
The Sacr●nī● not called the Lord● supper by S. Paul.  treatises of the Sacrament, De caena domini: yet that the book of god, that is, the bible and scriptures of god give not this appellation to it, it is plain enough by that place of S. Paul, where only in all the scriptures of god that word is used. For S. Paul mentioning that at these suppers of our lord, some devoured all and had to much, some could get nothing and rose a hungered, some were drunk 
1. Cor. 11. 20. 21.  etc. declareth thereby, that this place can not directly be understood of Christ's sacrament; except M. B. be of the opinion with some Puritans, whom myself have 
Dominica cana, what is meaneth in S. Paul.  heard upon this place to argue, that at their Lord's supper there should be not only bread and drink, but also variety of other meat, flesh, fish, roast and baked, wine and beer, according as it is in other suppers and feasts. Unto which conceit M. B. by his discourse after ensuing seemeth somewhat to incline. But the common opinion of learned men is otherwise, that this place meaneth the church-feasts of old time termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which were called dominicae caen●, our lords feasts or suppers, 
Tertull. i● Apologet. ●●. 3●.  because they were kept at night in churches, which were in the primitive church, and also after, called Dominicae, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our lords houses (whence I suppose our name kirk cometh) to which feasts the rich sort contributed liberally for the benefit and relief of the poor. Before which as S. Chrysostom supposeth, though others think after, the Sacrament was also received. 
Chrysost. in 1. Cor. homil. ●7 in initio. Sedulius in 1 Cor. cap. 11.  But that the words of S. Paul mean not the sacrament, S. Chrysostom is very plain, & the circumstance of the place proveth sufficiently. This supper (saith S. Chrysostom) might rather be called humane, then divine, potius humana quam dominica, rather private then public, of private misery rather than public charity, because every man devoured up his own supper, and gave no part to his poor neighbour who had brought nothing. But Dominica caena, the supper of our Lord, who is charity itself, the supper of charity should be common to al. In an other place he called this supper common praudium, a common feast. For examining the coherence of the Apostles words, he objecteth to himself, how, to what purpose the Apostle bringeth in the story of Christ's Institution 
Chrysost. hom. in hac verba Oportet ● a●●. se● esse 1. Cor ●1. v. 19  of the b. sacrament. v. 23. Qualis est haec consequentia? what manner of sequel is this? saith S. Chrysostom. Thou hast hitherto disputed of a common feast or banquet: and dost thou new come in with Christ's sacraments? Which question he answereth very well, as also doth the learned Greek doctor Theodoretus in his commentaries upon this same 
Theodoret. in ●. Corint. cap. ●1.  place: that he brought in the story of Christ's sacrament for examples sake, docens eos facere communes mensas in ecclesi●s, ad sacram illam mensam respicientes, teaching that it well became them to make their church feasts common to the poor, by regard and consideration of Christ's holy table; that seeing he without respect or choice, or such distinguishing between rich & poor, indifferently gave to all, his own most pictious body and blood, it might well become them with like equality and indifferency ●o communicate their earthly and fleshly banquets. And thus much is after a sort confessed both by Calvin and Beza, though they yet call the sacrament by the name of the lords supper. For Calvin granteth, that as among the jews and also Gentiles, it was a custom to accompany their sacrifices 
Calv. in 1. Cor cap. 10. v. 7.  made in the honour of god with friendly banquets among themselves, so the first Christians brought the same fashion of banqueting in to the church, and called them agapas; charities, or feasts of charity, & used them with the 
Ibi cap. 11. v ●1.  administration of this sacrament. Which after growing to an abuse, the Apostle seeketh here to amend. And Beza writeth, that the first Christians were wont to minister the 
Beza in. Acta. Apost. cap 2. v. 42.  holy supper of the Lord, among these feasts which were called agapae: which in an other place he calleth sacra cōvi●is, sacra ecclesiae convivia. and fraterna ecclesiastici caetus c●nvivia: 
Beza in 2. Pet. 2. 11. Idem in jud. ●●.  holy feasts, holy church feasts, and brotherly banquets of the ecclesiastical congregation; among which feasts that the supper of the lord was also ministered, it may appear (saith Beza) by S. Paul 1 Cor. 11. where he goeth all out to correct that custom, which was many ways corrupted. Which being so, that S. Paul here goeth about to correct that abuse, then must needs those words which go before the institution of Christ (beginning after versu. 23) be understood of such church feasts so abused, and then dominicae caena can not appertain to the sacrament, which after is brought in thereby to correct that custom and abuse of our Lord's supper, which is expressed before as sowly corrupted. And the words of themselves if they be taken 
1. Cor. 11. v. 20. 21.  as S. Paul written them & the old Translation expresseth them (and not as they are perverted in the Geneva translation) and examined with indifferent judgement, can bear no other sense. For these words, When you meet together, this is not to eat our lords supper, for that every one preventeth and falleth to his own private supper, and one is a hungered, another is drunk, can have no other proper & natural resolution than this: when you meet together, that which you eat, is not that public ecclesiastical & brotherly supper of charity, of god, of Christ and his church, which should be common to all the society of Christians, but it is a private & peculiar supper void of all charity & brotherly love, where one devoureth all, an other hath nothing, one hath to much and is drunk with abundance, when many other poor Christians stand by & get never a morsel of bread, or draft of drink. This is the true sense of the place of S. Paul, & of this word used in that only place, & no where else in the scriptures: & this sense both Beza and Caluin give after those ancient doctors. And therefore M. B. hath little reason to call the sacrament the lords supper by this authority. And if the compilers of the Scottish Public prayer book had no other reason but this, they might as well have called their sacrament, as our Enghish do, by the name of Communion, which cometh somewhat nearer to S. Paul's phrase, than this of the Lords supper, which is not so probable to be S. Paul's meaning. Albeit nether is 
The sacrament not called Communion in the scripture.  that word Communion (truly to speak) given to the sacrament either by Apostle or Evangelist in all the scripture. For as the lords supper, so the Communion, in the scripture never signifieth (as Beza also noteth) communion in the sacrament, but in civil offices of love and charity, in imparting 
Beza in Ac●a ca 2. v. 42  our goods and substance, as money, cloth, meat and drink to our brethren which need: & so is it taken Rom. 1● 26. 2. Cor. 9 13. Hebr. 13. 16. Pro sacris vero mysterijs, nusqua● legi in novo testamento absolute positum hoc nomen (Communionis. (But ●●ne ver read in the new testament, that the word (Communion) put absolutely signified the holy mysteries, saith Beza. And if it be not found in the new testament, I suppose it is not found in the old: and so nether the English, in calling their sign a Communion, nor the Scottish in terming theirs the Lord's supper, follow the word of the Lord; but either their own word, or the word of some man, whom they make less account of then of themselves.  
¶ The other name, our lords table, is in deed referred to this sacrament. But whereas M. B. after Caluin, argueth from that word, that because it is a table, not an altar, 
Calv. justit. lib. 4. cap. 18. ●u●. 12.  therefore we should sit at it, & not stand; we should take and receive, not offer and propine, these arguments are such, as become ministers to make. For first of all, the word (table) in the scripture is indifferent for a table & an altar 
Exod. ca 37. ca 39 ca 40. ●. Reg. 7. Proverb. 9 ●.  as appeareth continually in the old testament, in description of the tabernacle first, and Salomous temple after: where there were tables, mensae, not for the priests and their wives to sit at, but for the priests alone to stand at, & to do things appertaining to sacrifice. And the prophet Malachi in one verse, both according to the 
Malach. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Altar, Mensa. Isas. 65. 11.  Hebrew, Greek, and Latin, calleth it mensam Domini, & also altar Domini, the table of god, and the altar of god, signifying an altar or place to offer sacrifice on, by either word indifferently. And the Prophet Esay rebuketh the jews, for that they forsaking our lord, erected a table, mensam, to fortune, and offered sacrifice on it. Which the English Bibles both of king. Edward's time, & this present time translate, ye have set up an altar unto the false 
Ann●. 1552 Ann●. 1560  goddess, the word (Mensa) according to the most common use of all languages, and all Ecclesiastical and holy writers, bearing equally both senses: & most assured it is, that it signifieth so in that place of S. Paul, as hath 
1. Cor. 11. ●● Before, pa. 1● 19  been proved. And from this use of scripture, all holy fathers both Greek and Latin, all ancient Liturgies, and our common Mass-book, without any such imaginary 
In the church an Altar and a Table.  scruple of sitting, name the place of our Christian sacrifice, at some times an altar, at some other times a table: albeit for each name the church can yield a more special and several reason; for that it is first an altar to offer 
A Sacrifice and a Sacrament.  and propine to god, and afterwards a table to take and receive for our own benefit. Both which S. Austin very divinely conjoineth together thus. Mensa quam sacerdos 
August. d● Civitate. lib. 17. ca 20.  novi testamenti exhibet de corpore & sanguine suo etc. The table which our saviour the high priest of the new testament provideth of his body and blood, is that sacrifice which hath succeeded in place of all sacrifices, which in the old testament were offered in shadow and figure of this to come: for that in place of all those manifold sacrifices and offerings, his body is now first offered to god, & then delivered to the communicants. Where we see S. Austin, an other manner of Theologe then M. B. not to oppose an altar and a table, offering and receiving, as though one destroyed the other: but to couple and conjoin them as coherent one to the other, declaring plainly, that in the church Catholic there is an altar for the honour of god, there is also a table for the commodity and consolation of Christians, first to do sacrifice 
Altars in the primitive church.  to god, next for Christians to participate of the same sacrifice. And that from the Apostolical age & usage the first primitive Christians evermore used altars 
Martial in ●● epistola ad Bur●●gal. ca 3. Dionys. Ecclesiast. Hierare. ca 3. Origen in Leo●●●c. homil. 4 Tertull. lib. de pamtentia. Cyprian lib. ● epist. ●.  to sacrifice on, we find recorded by the most ancient Christian writers, whose monuments are yet extant, as namely S. Martialis, S. Denis Areopagita, Origen, Tertullian, and S. Cyprian, to omit all later fathers, as Eusebius, Optatus, S. Hierom, S. Ambrose, S. Gregory Nazianzene, S. Chrysostom, S. Austin, by all which it is most clear that then altars were every where built in Christian churches to this very use of offering sacrifice to God. So that M. B. collection, from a table to infer denial of sacrifice, to improve standing and justify sitting, is very weak (to say the least) & profane; as which proceedeth from one, who seemeth to measure and define the table of god's church, by the order which himself, his wife and domesticals use at their own table: & besides it containeth a certain scorn and disgrace of the English communion, in which although they have nought else but a board or table as it is there called; yet all sitting 
The English communion.  is quit barred, and the brethren which communicate, are commanded to kneel humbly on their knees; and the minister himself some time to stand, some time to kneel but never to sit.  
¶ Amongst the ancient fathers, 4. names he findeth attributed to the sacrament. They called it (saith he) a public action: & this was a very general name. 2. Sometimes they called 
pa. 57 5●.  it a thanksgiving: 3. sometimes a banquet of love: and 4. at the last in the declining estate of the Latin kirk, & in the falling estate of the Roman kirk it began to be perverted: & with this decay there comes in a perverse name, and they called it the Mass. This last word he most of all dislikes: and why? for that by process of time, corruption hath prevailed 
pa. 58.  so far, that it hath turned over our sacrament in to a sacrifice: and where we should take fro the hand of god in Christ, they make us to give. This is plain idolatry. And therefore where the word was tolerable before, now it is no ways tolerable. To speak a little of these 4. names, although the sacrifice be a public action, yet where the fathers used to call it so as by a particular name, is hard to find. In the church of Christ, catechizing before baptism, baptism itself, is & hath been used as a public action; so hath the geving of orders, and making priests, confirmation, preaching, and divers other sacraments, and ecclesiastical offices: yea in some respect these have been far more public actions than the sacrament; for that many unchristened were publicly admitted to catechisms & preachings, which were carefully excluded from being present at the celebration of the sacrifice or sacrament, both in the 
Chrysest. ad Ephes. hom. 3. See chap. 13. num. 1.  Greek & also Latin church. And therefore this name is il applied by M. B. In deed the Greeks called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word among profane writiers signifying any public ministery or office, by the Apostles and ancient fathers was restrained to the public Christian sacrifice, 
Before, pag. 17.  that is, to the mass, as hath been more at large declared before. Priests of the new testament celebrate the mystical liturgy 
Theodoret. ad Hebrae. ca ●.  or sacrifice: mysticam liturgiam vel sacrificium peragunt, saith Theodoretus. And the Greek fathers in this sort made the word liturgy, as proper to the sacrifice in the Greek church, as the very word mass signifieth the same sacrifice in the latin church: when as in the mean season, all those forenamed sacraments, and other functions, were public actions, and yet not liturgies. The term, banquet of love, is somewhat more strange, & as I think, more seldom used. True it is, the sacrament is a banquet of love, as whereby we are moved, first to love god, and then one an other; as likewise it is a banquet of faith, of peace of mildness, of patience, of modesty, 
Galat. 5. 22.  of sobriety, of chastity, of all virtues, which gods holy spirit especially by means of this blessed sacrifice worketh in the receivers. But yet to say, it was so named by the ancient fathers, is somewhat awry. And I suppose 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  M. B. by his banquet of love (so to speak like a Protestant) or rather after the old fashion, the banquet of charity, meaneth the church feasts called charities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof I have spoken before. Which banquets of charity 
Before, pag. 245. 246.  albeit they were charitably made for relief of the poor, and that about the time of ministering the holy sacrament; yet the fathers use not by that name to express this sacrament. The name of Eucharist, Thankesgeving, is far more common. Marry M. B. must note, what the fathers meant thereby: not as the Zwinglian 
Why the Sacrament is called the Eucharist.  Protestant's would persuade the simple, as though it were nothing but a verbal thanksgiving to the Lord for Christ's passion & resurrection, with a remembrance thereof by eating bread, and drinking wine or beer: but they called it so, for that in the church sacrifice, principally & most effectually thanks are given to god for his infinite benefits, according as S. Austin writeth: What is a more holy sacrifice of praise, than is geving thanks to god? And 
August. lib. contra adversar. legis et prophet. ca 1●.  wherefore are more thanks to be given, then for his grace which we have received by Christ jesus our lord. Quod totum fideles is ecclesiae sacrificio sciunt: all which the faithful know how it is performed in the sacrifice of the church, of which (church sacrifice) all the sacrifices of the old testament were shadows. Which 
Ibid. ca 20. Vide ●und●m d●●iuitate dei●●●. 1●. ca ●5. ●● lib. 19 cap. 23.  sacrifice of praise and thanksgiving he in a number of places expressly calleth the sacrifice of Christ's body: and that it was offered, not by all Christians a like, but by a certain order of priesthood, as he plainly declareth in the same book, and proveth out of the scriptures.  
¶ Where M. B. saith, that the name Mass came in when the sacrament began to be perverted, the Latin church to decay, & the Roman church to fall, by this we learn when according to M. B. censure the Roman church fel. For every Protestant alloweth it a time of purity & integrity, according to his own humour & fancy; some 300. years, some 400. some 500 And thus far our English jewel extended the purity & flourishing estate of the Latin, especially the Roman church: & some allow it 200. years more. But for the first 400 or 500 years, 
Praise of the Roman ●●●rch.  few of the learned Protestant; make any doubt, but that the Roman church was pure and sincere in all parts of religion. So taught one of our English P●otomarty●s Ridley prelate of London in these words: The patriarch of 
Fox Act. and monuments pag. 1●59.  R●me in the Apostles time and long after, was a great maintainer and setter forth of Christ's glory, and above all other countries & regions, there especially was preached the true gospel, the sacraments were most duly ministered. And as before Christ's coming it was a city so valiant, that all the world was subject to it, and after Christ's passion divers of the Apostles there suffered persecution for Christ's gospel: so after that the Emperors became Christians, the Gospel there flourished most. 
jew. repli● cont'● Harding. a●t. 4. Divis. 14. ●●●1. pa. 24●. 2●●.  S. Austin (saith our M. jewel) and other godly fathers, rightly and well in old time yielded great reverence to the see of Rome, as for divers other reasons, so also for the purity of religion, which was there preserved a long time (600. years after Christ) without spot. For which purity and constancy in the same, that church was most famous above all others, and might be a standard unto them. And john Calvin writeth; Because 
Calv. Institut. lib. 4. ca 2. num. 2. ●.  it was a thing notoriously known, & true without all question that from the Apostles age until theirs, there was no alteration of doctrine, nether in the church of Rome, nor in other places; the fathers took this for a principle and sure ground, able to overthrew all errors, which newly sprung up, that they gainsaid the truth which had been constantly preserved and maintained by common consent from the time of the Apostles. Which judgement of Calvin and those other learned zwinglians I note, to control M. B. rash sentence in deputing the fall and decay of the Roman church to that time, when by these men's more sound & more learned verdict, that church was most pure & perfect: and withal hereby I can plainly convince him of falsehood and heresy in preaching as he doth. Touching the first, the sacrament (saith he) began to be perverted and turned in to a sacrifice with the falling estate of the Rom. kirk, and them comes in this perverse name of the Mass. When was this? About 400. years after Christ. For than we find this 
Name of Mass, in the 〈◊〉 church.  name (mass) in the Counsels & Doctors writings applied more commonly to such signification, as we now use it. S. Ambrose in Milan testifieth of himself, that he said Mass, missam facere caepi. Ambros. lib. 5. epist. 33. ●. Leo maketh mention of the same, epist. 81. ad Dioscorum, & 88 ad Episcopos Germaniae & Galliae. S. Austin sermo. 91. de tempore, & 237. & 251. Cassian. lib. 2. Canon. orat. noctur. ca 7 & lib. 3. canon. diurn. oral. cap. 5. 6. 11. lib. 11. ca 15. Yea some bishops & martyrs of the Roman see, far more ancient than any of these writers, use the word, (though seeldom) as appeareth by S. Damasus in Pontificali, in Alexandro 1. & by Papirius Massonus de Episcop. urbis, lib. 1. fol. 11. in Pio. 1. As for Counsels, in sundry very ancient, as in Concilio. Rom. sub Sil vestro 1. Concil. Carthag. 2. can. 3. Carthag. 4. ca 84. Concil. Agathensi, ca 21. & 47. Concil. 3. Arelaten. cap. 3. Concil. ● A●●●lianen●. ca 28. Concil. Milevit. cap. 12. both the mass is plainly named, and the distinction of masses used in the primitive church is described, the one called missa catechumenorum, the other missa fidelium, the mass of learners or novices in the faith, to which all indifferently were admitted, Heretics, jews, Pagans: & the mass of pe●●●●e baptised Christians, from the presence and sight of which mass, not only the forenamed Heretics, jews, and Pagans: but also the unchristened 
Catec●●eni.  though otherwise favouring Christianity, yet for reverence of these dreadful mysteries were excluded. Thus we find, that long within 500 years after Christ, the name of Mass was very frequent in the Roman and Latin church, when as yet that church was far from decay and fa●: nay when according to Calvin, and those other famous Superintendents, the church of Rome was most pure, and had altered nothing of the doctrine received from the Apostles, but for her constancy in retaining the ●a●e, might serve for a Standard and light to all other churches of Christendom.  
¶ By which ground also and grant of these excellent men, I condemn secondly M. B. his preaching of heresy, whereas he saith, that when the sacrament was turned in to a sacrifice, it was idolatry: and that forsooth began 
Sacrifice used before the na●e of Mass 〈◊〉 known  with the name of Mass. For with this perverse name Mass, the sacrament began to be perverted. This collection I say is very foolish, wicked, & heretical. For if in collecting the 4. names which out of the ancient fathers he attributeth to the sacrament, he had faithfully told his auditory what he had found, he could not have so blindly stumbled, as to wring idolatry out of a sacrifice, or preach that the sacrifice began with the name of Mass, whereas the more ancient fathers call the sacrament a true sacrifice, some hundreds of years before the decaying and falling time of the church which he signifieth, that is, before the name of Mass was practised. And when the name Mass began to grow in use, even than they still retained that other more ancient term; and called it still sacrifice both in preaching & writing, ten, yea twenty times for one, more oft then Mass. And therefore to make the name Mass any occasion of the sacrifice, which name and belief of sacrifice was universal, at least 200. or 300. years before the name of Mass grew in use, is as poor and peevish a devise, as lightly might fall in to a sick man's brain. This is to set the cart before the horse, to make the river cause of his fountain, to make the child beget his father; as much as to charge 
Sacrifice in the church, ever believed & professed.  M. B. with the invention of heresies published by his father john Calvin, or his great grandfather john wickliff. For in S. Ireneus, Tertullian. S. Cyprian, which were 200. years before S. Ambrose, S. Austin, and S. Leo, we find in a number of places mentioned no less the sacrifice then the sacrament of the Eucharist, & as properly a sacrifice as a sacrament: a sacrifice not metaphorical or general for all Christians to offer in faith and spirit, but peculiarly and specially to be offered in the church by a certain order of priests. And where M. B. found the sacrament called a banquet of love, or a public action (if ever he found it) he might have found it a hundred times more commonly called a sacrifice, if his eyes or will had been as indifferent to have seen and marked the one as the other. S. Ignatius scholar to the 
Before pa. 20. ●1.  Apostles, calleth our Eucharist or Sacrament, a true sacrifice, even the flesh of our Saviour: S. Ireneus, the new oblation 
Dionys. ecclesiast. Hierarch cap. 3. Tertull. lib de veland virginib. & lib, 〈◊〉 exhortatio. castitati●. Epiphan. hares. 79. Hippolit. oratio. de Antichristo. apud▪ Ambros lib. 1. Officiorum ca 41.  or sacrifice of the new testament: S. Cyprian, a true, perfit and full sacrifice, which Christ commanded to be offered; Dionysius Areopagita, the healthful sacrifice, offered by a priest according to Christ's ordinance: Tertullian, the sacrifice which only men offer & no women: as also after Tertulli an, Epiphanius teacheth more at large: S. Hippolitus martyr who lived in tertullian's time, the precious body & blood of Christ, which sacrifice bishops purely offered to God, & which sacrifice should be taken away and suppressed by Antichrist: S. Laurence that most glorious martyr, the sacrifice which the blessed pope Sixtus was wont to offer, S. Laurence serving him as his deacon. Finally, the most ancient & Apostolical Council of Nice, the sacrifice & host which taketh 
Concilium Nicen., cap 1●  away the sins of the world, offered to god by priests, who only, and not deacons, have power to offer the same. Now, if from these, who all lived before S. Ambrose & S. Austin 
Sacrifice of the church over believed and professed.  we should show the like of the doctors & writers of that age, it were easy to fill a book with most clear testimonies proving this undoubted verity. For every where in every famous Catholic writer, this sacrifice is in word and deed with such evident & pregnant circumstances described, as no sophistry and cavillation of out adversaries, no not of M. jew. himself the veriest wrangler of all, can serve, but they must needs acknowledge, that such was the faith of that pure & primitive church. The general council of Ephesus calleth it, the holy, lyfegeving, 
Before, pa. 22 Council, Chalcedon. Act. 3. pa. 112. Council Tol●ta. ●. cap. 5.  and unbluddy sacrifice. The great general council of Chalcedon of 630. bishops, the unbluddy host offered in the church, the unbluddy and dreadful sacrifice. The first council of Toledo, the daily sacrifice. S. Hierom, the daily sacrifice of Christ's body, which Priests have power to offer. Hieron 
Hieron.  Tom. 2. lib. 3. contra Pelagia. pa. 305. & lib. contra Luciferiano●. pa. 136. Eusebius Caesariensis, the full, most holy, & 
Eusebius.  dreadful sacrifice, the pure host sacrificed after a new fashion according to the order of the new testament. Euseb. lib. 1. demonstratio. 
Chrysost.  Evangel. ca. 10. S. Chrysostom, the cleansing sacrifice, the same which Christ our high bishop first offered. Chrysostom. ad Hebraeos, ca 10. Homil. 17. Theodoretus, 
Theodoret.  the immaculate lamb, not such a one as the jews offered void of reason, but that healthful lamb which taketh away the sins of the world. Theod. questio. 24. in Exod. & in psal. 97. 
Augustin.  S. Austin in a number of places▪ The true, only, & singular sacrifice of the new testament. lib. 3. de baptismo contra Denatist. cap ultimo. De spiritu & litera ca 11. Contra Cresconium lib. 1. ca 25. The sacrifice which Christ ordained of his own body and blood according to the order of Melchisedech. Tom. 8. in psal. 33. pa. 157. A true sacrifice and clean, offered according to Melchisedechs' order from the east to the west. psal. 39 pa. 238. psal. 106. pa. 863. As true and real a sacrifice as any was in the old testament. Tom. 2. epist. 49. quasti●. 3. and which hath succeeded and was appointed by Christ in steed of those ancient legal and judaical sacrifices. De Civitate dei lib. 6. cap. 20. lib. 16. ca 22. Contra adversar. legi● & prophetarum ca 20. S. Ambrose. We priests offer sacrifice 
Ambros.  for the people. We offer, albeit weak in respect of our private life, yet honourable in▪ respect of our sacrifice: because our sacrifice is the body of Christ himself. Ambros. psal. 38. pa. 527. Of which sacrifice S. Ambrose had so reverend a regard, that he durst not offer it, if Theodo●ius the Emperor being excommunicate, were present. lib. 5. epist 28. And so forth, in every Doctor & writer of that age. With more rehearsal of whose sentences I will not trouble the reader, the thing being known and manifest, and confessed by our more learned and less impudent adversaries. For thus much Calvin himself granteth▪ and unto all these and such like authorities of the most ancient, pure and 
Calv. lib. d● vera ecclesi● reformanda ratione.  primitive church he maketh this rude & blunt answer: Whereas the Papists object, that the ancient fathers according to the scriptures profess, that in the church there is an unbluddy sacrifice: in the one part they err, in the other they lie. For scriptures they have none. As for the authority of the fathers, it skilleth not; nether is it reason that we depart from 
Contempt of the ancient fathers & primitive church  gods eternal truth for their sake. And therefore that unbluddy sacrifice which men have devised, let them hardly reserve and take to themselves. And in his Institutions he confesseth, that the very manner of ministering the supper as it was 
Calv. Institutio. lib. 4. cap. 1●. ●um. 11.  used by the ancient fathers, had nescio quam faciem renovatae immolationis, I know not what form and fashion of a sacrifice reiterated. And else where he saith, he can not excuse 
Idem lib. d● cana Donu●●  the custom of the ancient primitive church, for that in their very behaviour and church manner, they expressed a certain form of sacrifice, using almost the very same ceremonies, which were used in the old testament. Wherein all be it he go somewhat to far; yet this maketh a plain demonstration, 
Sacrifice offered in th● primitive church.  that the ancient fathers never doubted of a true & real sacrifice, which they uttered in most plain & significant terms, when they written or preached, and expressed by the very form, rite and manner of sacrificing, when in the church they ministered it. And thus much being true and for true confessed, we see the vanity of M. B. his deduction, that the sacrament was perverted to a sacrifice, when it began to be called mass: whereas it was called & used as a sacrifice both among the Greeks (who until this day never called it mass) and also among the Latins, so long before the name of Mass came in use; in deed ever since Christ and his Apostles time, as hath been declared. And therefore whereas M. B. maketh 
Chap. 1.  it idolatry to use the sacrament as a sacrifice, he thereby very heretically condemneth as idolatrous, the first, the most ancient and apostolic primitive church, yea consequently the Apostles themselves; for that he condemneth that church of idolatry, which nether in this point, nor in any other, had departed from the Apostles doctrine, but still retained most constantly that, which by Christ's Apostles was delivered unto them, as jewel, Ridley, & Calvin, to their own eternal condemnation (according 
Ti●. 3. 11.  to S. Paul's most true sentence) confess.  
If M. B. think any great force to be in these his words, 
Objection of M. B. and Luther Tom. ●. lib. de Captiv Babylon. Robur meum principal▪ ●● argumentum capitale.  that whereas we should take the sacrament from the hands of Christ, we contrariwise offer it to him, which Luther counteth unanswereable; and in his railing libel against king Henry the 8. calleth it his principal strength and capital argument; let him know, that in vulgar Theology it is so childish, as nothing can be more. For if we may not offer to god that which god mercifully giveth to us; we must offer to him nothing at all, not the sacrifice of thanksgiving, 
Answered.  not of praise, not of an humble spirit, not of speaking a good word, or thinking a good thought: for every good thought proceedeth from him, and is raised in us by 
2. Corinth. 3. 5.  his holy spinte; and then doubtless the English communion is very idolatrous, in which the minister in the behalf 
The English communion.  of all the brethren doth offer and present unto the lord, himself, his and their souls and bodies, to be a reasonable, holy and lively sacrifice, which can no ways stand for Evangelical theology, if that we have taken from the hand of god, we may not give to him. And perhaps for fear of such idolatry, the Scottish communion taketh so diligent heed that it doth not so much as mention any such offering. But if this be most peevish & senseless: if the prophet David speak far more divinely, Tua sunt omnia, & quae de manu 
1. Para●●p▪ ●●. 14.  tua accepimus, dedimus tibi: all things are thine o lord, and that we have received of thy hand, that render we, and offer to thee in sacrifice; if it be most true that which hath been sufficiently declared, that this is not only a sacrament for the use of men, but also a sacrifice to the honour of God: if this have been always the faith of Christ's Catholic church; then to use the sacrament as a sacrifice, which Christ at the first made a sacrifice, and Christians ever used as a sacrifice; this is no idolatry on the church's part, but rather atheism, & impiety, & blockishness on the heretics part, to suppose that that which we take from the hand of God in Christ, may not be given to god 
Genes. 1. ●●. cap. 4. 3.  again; seeing that which we received from god in our first creation, that is, tied and power over all beasts and creatures of the earth, was yet rendered back to god in sacrifice, in the whole course of the old testament, both in the la of nature, and also in the la of Moses.   

Of the ends, for which the sacrament was ordained.  
The Argument.  
The 4. ends appointed by M. B. why this sacrament was first instituted, are for the most part, false. The sacrament was not ordained for mutual been volence among men: much less to testify to the Pagans, in what sort we worship god. Which conceit is against the general practice of the primitive church, which kept this sacrament secret and hid from the knowledge of Pagans.  
The chief end of the sacrament is not to figure or represent our spiritual nurture which we have in Christ. The Scottish ●● Geneus sign signifieth unperfitly such nurture, & the scripture yieldeth many other signs as good and effectual to signify, as that: and therefore as good sacraments. It is in the power of man to institute signs as good as this: and every vulgar repast used among Christians, is as good a sacrament.  
M. B. his preaching joineth Christ's body as nighly, effectually, & sacramentally to every meat and drink used in common houses, as to the bread and wine used in their communions. His resolution, how long the holiness (such as it is) of their communion bread, endureth.  
CHAP. 13.  
This hitherto containing those few appellations of the sacrament, M. B. calleth the first head general of this his second sermon. The next head general is, why the sacraments were appointed. Which ends he maketh 
●. ●nd●. 1 pa. 60.  to be 4. The first, which is the principal, he declareth thus: This sacrament was instituted in the signs of bread and wine, and was appointed chief for this end, to represent our spiritual nurture, the full and perfect nurture of our soul. That as he who hath bread and wine, lacks nothing to the full nurture of his body, so he who hath the participation of the body and blood of Christ, lacks nothing to the full and perfit nurture of his soul. To represent this full and perfit nurture, the signs of bread and wine in the sacrament were set down and instituted. Thus much for the first. The second end, wherefore this sacrament was instituted is, that to the world 
2 ●a. 6●.  & to the princes of the world who are enemies of our profession, we might testify our religion & manner of worshipping god: and that we might also testify our love towards our brethren. Because I mean not to make any great stay upon these in several, I will therefore join them all together, & after in few words show what is amiss in any of them. The third end is to serve for our special comfort and consolation: 
3  to serve as a sovereign medicine for all our spiritual diseases. And when we find ourselves ready to fall, or that we have fallen, by the world, the flesh, or devil, and would fain flee away from god; god of his infinite mercy hath set up this sacrament as a sign on a high hill, to call them again, that have run shamefully 
4 pa. 61.  away. The fourth and last end, is that we might render him thanks for his benefits. These are the ends, for which M. B. teacheth us this sacrament was ordained, which as they contain some truth, so yet are they very unperfit and omit that, which in this sacrament, and every sacrament 
The fourth. Before, pa. 251. 252. The second.  of the new testament, is principal. Of the fourth end hath been spoken before in the name of the Eucharist, and therefore I will pass it over here. The second is in part true, in part false, but no way proper or peculiar to this sacrament, as he affirmeth. True it is (as S. Austin 
August. To●● 6. contra ●a● stum. lib. 19▪ ●● 11. 12.  writeth) that men can not be gathered together in to any fashion of religion either true or false, except they be united with some society of visible signs or sacraments. And therefore both among the faithful & faithless, jews and Pagans, as likewise jews and Christians, the sacraments are some signs of mutual love and benevolence, and by them we testify our religion, as Christians towards the true god, so infidels to the false. But as this is a propriety or quality incident to sacraments of all sorts be they Pagan, or jewish, or Christian: so to make it one special end, why this sacrament was ordained, is clean wrong and without all appearance of truth: & there is no sentence or word in the whole scripture which insinuateth any such matter: whereof more shall be said when I come to talk of the first and principal end. The jew for that they were circumcised, loved doubtless one an other the better, and this was some cause of mutual love; yet was not this the reason why circumcision was ordained. Like wise the eating of their paschal lamb together, was one good occasion to maintain love & unity: yet was it no cause or end, why that sacrament was instituted: much less why the sacraments of the new testament were ordained, which have more divine causes of their institution, and work more divine & celestial effects, than did those carnal & jewish sacraments. The like is to be said of that other 
A manifest falsity.  part, vz, This sacrament was instituted to the end that to the princes of the world▪ who are enemies of our religion; we might of enly avow & testify our religion. For which opinion, there is never a word or syllable in all the new testament: & it is spoken without all learning, sense, or reason. doubtless in the primitive church, when the Saints, & martyrs, & Apostolical men were most abundantly endued with gods holy spirit, & most perfectly knew the use of this sacrament, if this 
The Sacrament kept from the sight or knowledge of Infidels.  had been any end, why Christ ordained it, that by the use of it they should testify and openly avow their religion to Christ's enemies; they would not so diligently have excluded all Pagans and infidels from the presence of this sacrament, as before is noted. It should not have 
Pag. 254.  been so carefully provided against not only Pagans and infidels, but even the very Christians in mind, yet unbaptised, that all such should be debarred from seeing this sacrament, as we find they were by the order of all the ancient Masses or Liturgies: amongst which that of S. james the most ancient, hath this precise rule, when after certain general prayers they approached to the celebration of this dreadful mystery, Nullus Catechumenorum 
Missa D. jacobs.  etc. let none of the learners or novices in Christian faith, let none of them which are yet unbaptized (to which number the other Apostles adjoined, by witness of S. Clement 
Clement Constitut●●. Apostolic. lib. ●. ●●. 15.  nullu● infidelis, nullus haretic●s: let no Pagan or infidel, let us heretic) let none of them, which may not lawfully pray with us, enter in. Recognoscite vos invicem: have regard and consider well one an other. The like whereof we find practised 400. years after in the mass of S. Chrysost. Where after 
Chrys●●. ●n M●●. cap. 7. ●●●. ●●.  the gospel, when began that mass which was called missa fidelium, the Deacon speak as before in S. james mass: Quicunque Catechumeni recedite: All you that be novices or learners in the faith, depart. Let no novice, but only the faithful remain. If this had been one end, why this sacrament was instituted, what meant the most ancient fathers, bishops and doctors, both in the first church, when all was full of Pagans & enemies of Christ, and also many years after, even in the time of S. Austin, when Christians were far more multiplied, and the government of the world was in their hands, yet so long as Pagans lived among Christians, still to conceal the knowledge of this sacrament from the eye and understanding of the enemies of Christ's religion? which they did 
Reverence of the ●●●●●en● father▪ towards the Sacrament.  so diligently and so generally; that in S. Athanasius, it is objected as a great impiety and strange act to his adversaries the Arrians, that they talked of such matters in the audience of infidels. For thus he chargeth them. Through the iniquity of these Arrians, inquiry and examination 
Athanas●●●: in 2. Apolog. pa. 296▪ 297.  was made of church matters, of the chalice and table of our lord, in the presence of the civil governor and his troop of soldiers, in the audience of jews a●d Pagans; quod nobis incredibile atque admirable visum est: which to ut seemed a strange case, and very uncredible. For what man will not count it detestable, before a foreign judge, in the presence of novices and green Christians, and (that worse is) of Pagans and jews, to make disputes of the body and blood of Christ? Did these blessed saints think one end of this sacrament to be, that they might openly testify their religion and manner of worshipping to the Infidels enemies of Christ, who would not speak of their manner of worshipping, of this sacrament, of the chalice, of the altar, in the hearing of infidels and enemies of Christ? And this same closeness we find continually in the father's writings; in such sort, that commonly when they wrote & preached, they used secret speeches, as it were watch words to signify their meaning, to the end they might conceal this sacrament from Pagans & infidels, & make the knowledge of it proper and peculiar to Christians; whereof to omit the more ancient writers, whose writings every where show f●ith such their wariness and circumspection, even in S. Austin, we find that the same secret manner of speaking and preaching was yet continued. As for example, to note a few places out of one of his books. Then (saith 
●gust. ●om. ●. in psal. 33  he) that sacrifice of Christ's body and blood was not, quod nor●●● fideles: which the faithful know well enough. Which sacrifice is 
Ibid.  now in practice through the whole world. Again. Christ scoke in to his hands quod fideles norunt: that which the faithful know. Again It is a true sacrifice: quod fideles norunt as the faithful 
Ibid. in psal. 39 Ibid. in psal. ●03.  know. Again. What is that, which in the church is secret and not public? The sacrament of baptism, and the sacrament of the Eucharist. Opera nostra bona vident & Pagani, sacraments vero illis occultantur. The Pagans themselves see our good works: but as for our sacraments they are ●id from them. Again. 
Ibid. in psal. ●09.  Thou art a priest for ever after the order of Melchisedec: fideli. bus loquor; I speak to the faithful. If the no vices▪ Cat●chumeni▪ understand me not, let them shake of their sloth, let them make haste to knowledge. It is not convenient to utter our mysteries to them. And so ●●●th in a number of like places. Whereby we see the old Christians did not account this to be one end, why this sacrament was ordained. For doubtless if they had, the first primitive Christians & most constant mattyrs in the city of Rome would never have sought out those crypta, those hid secret grottes & vaults under the earth, those desert & solitary places: they would never so studiously have met in the nights, in out-corners, far of from the sight, concourse & presence of the Pagans▪ notwithstanding never so many proclamations made by the persecuting Emperors. If Christ's ordinance had been to the contrary, the Apostles would not have ministered the 
Act. ●. 46. Act. 3. 11. ca 4. ●. etc.  sacrament in private houses, but in the open streets. And as in the temple of Solomon and places of most resort, in synagogues, and public consistories they preached Christ in the face of Christ's enemies, and enemies of Christian profession; so there also would they have ministered the sacrament. Which although M. B. & his wise ministers in quiet times can speak of, and say, so they should have done: yet I w●●ne both he and they would have been better advised before they did it, if themselves, were put to the trial.  
¶ His third end is true, if it were spoken and applied to Christ's holy sacrament: but being applied to the Scottish sign or Genevian seal, is very fond and ridiculous: which because it dependeth on the first end, which is 
〈…〉.  the principal, therefore by showing the vanity of the first I shall consequently with one labour declare the baldness of the third. In the first he saith, that this sacrament was appointed chief for this end to represent our spiritual nurture. Where we learn, that the chief grace of these men's sacraments is, to figure & represent: which end M. B. proveth with no other reason, than his own only bare word and authority. And therefore as before, so here & every where perpetually, let the reader mark, how these men having of themselves invented & coined us a definition of sacraments, and ●iamed the nature and use of this sacrament especially, in their own forge & brain, still confirm it by their own only word: never mentioning S. Paul, or S. Peter, or Gospel, or Epistle, or any sacred authority of god or man. For in what chapter of 
Sacrament● not ordained chief to signify.  all the gospel, or all S. Paul's epistles, find they that this sacrament was chief instituted to represent, to signify, to figure our spiritual nurture? being in deed instituted for this end, to nourish, to feed, and actually to preserve us to life spiritual and eternal: as Christ came in to this world not chief to signify, to represent, to figure, to teach our redemption and reconciliation, but truly to work it & perform it. Not that I deny the sacraments, & this namely, to figure, to represent, and signify; for that is the first word in every sacrament both old and new, both jewish and Christian, that it be a sign and signify; but this is 
Sacramentu● est signu●.  not the chief, but meanest, not highest and supreme, but lowest and lest accountable virtue incident to this sacrament, and which if it be made chief, quit de●aceth and destroyeth the nature of a sacrament in the new testament. For this signification not only addeth nothing to these sacraments above the jewish, but also it addeth to them nothing above the force and ability of man: and any good man may make many a sacrament as good as this, and better to, if such signification be the chief and best part of it. But that we deceive not ourselves & misconstrue M. B. his meaning, let us hear him more at large declare this chief end of his sacrament: which he doth in this manner. Nothing is so fit as bread and wine for this sacrament; as nothing is so fit for baptism as water. Why so? for 
Pa. 68  that as nothing is meeter to wash with then water, so nothing is meeter to wash the soul, than the blood of Christ. And the reason why in baptism is but one sign, that is water alone, is this, because water is sufficient enough to do the whole turn. But in the other sacrament it is not so; there must be two. Wine 
Pag. 69.  can not be sufficient alone, nor yet bread. For he that hath bread only, and wine only, hath not a perfect nurture corporal. Therefore that they might represent a perfect nurture, Christ hath given us both bread and wine (for the perfect nurture corporal stands in meat and drink) to represent the full and perfect nurture of the fowl. Here is the chief and supreme sacramental grace of the Scottish and Geneva sign. Hereof he concludeth thus: Look how full & perfect a nurture he hath to his body that hath store of bread and wine, so he that hath Christ, hath a full and perfect nurture of his soul. This is M. B. discourse touching that which he accounteth the chief end of this sacrament. Wherein let the Christian reader first of all note the true ground of the Geneva resolution for altering 
Before. p●g. 59 60.  the matter of this sacrament. For when they conclude that it may be very well ministered not only in bread and wine, but also in bread & beer: in ale, flesh, fish, or any thing else which bodily nourisheth, for that such bodily food aptly represeteth the food of the soul: this resolution hath his ground hence, that to signify & figure, is the chief end, why the sacrament was instituted and; therefore where this significati● is retained, there is the substance of the sacramenn sufficiently conserved, as our M. jewel also expressly 
I●w. defence of t●● 〈…〉 pa● ●▪ ●●. 10. pag. 205.  affirmeth. And n●w to come to M. B. theology, who upon this simple g 〈…〉 bulldeth his sacrament, what if a man deny all his ground both in the one sign & in the other? what if a man deny, that as Christ's blood washeth away the spots & stains of sin, so this is best represented by water? as Christ is the perfect nurture of our soul, so this is best represented by bread and wine? For touching both the one and the other, both washing and feeding, not only his laundress or wife if she be demanded the question (and women having by the gospel such power and sway given to them in ecclesiastical matters as hath 
Before. pag. 61. 62. 63. 64.  been declared, doubtless their sentence in such cases is greatly to be esteemed) will answer in both negatively, that nether only water washeth and cleanseth best; nor only bread and drink, be it wine or ale, is full and perfect 
Scottish sacrament unpersit  nurture: but also reason, common experience, and the scripture itself will justify this their negative. For every one that useth to wash and scour clean, knoweth that water alone is not of best force so to do. And the scripture when it will signify perfect and best washing, requireth somewhat else: as where the prophet saith, If 
jerem. 2. 22.  thou wash thyself with nitre, and multiply the herb Borith, or (after Malachi) the fullers herb, yet thou art still 
Malach. 3. 2.  uncleave. Which Nitre, as likewise many other natural liquors or herbs, to be of greater power to scour out spots and stains then is running water, daily practice & 
Vid. Plinium natutal● haste. lib. 31. ca 10. lib 20. ca ●. ●● 13.  philosophy teacheth us. And on the other part, the common diet through out Scotland and England, assureth us the contrary of that M. B. so confidently affirmeth: every man and woman I say, will deny that who soever hath bread and drink, hath by & by full and perfect nurture: as on the contrary side, some times, and in some places & countries, full & perfect nurture hath been without either of them, either bread or wine. In the first age before the deluge, when men lived 700. 800. yea 900. years, they had perfect & full nurture; yet never knew what wine meant, & perhaps nether bread. For albeit the scripture 
Genes. 3. 1●  use once that word bread in our vulgar translations, yet it is well known to all which know aught, that the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hebrew word (especially in that place) signifieth any food in general whereby man liveth▪ as well herbs, roots, apples, yea flesh & fish, as our kind of bread: without which as then doubtless men might live well, so at this 
Perfect nurture without wine.  present it is sure and certain, that both in Africa, and in America, there are whole nations, who live far longer than we do, who until this time never knew nor saw, either bread or wine; and now they know both, yet prefer they their roots & sivit, which they of old used i● 
Maiz.  steed of bread & wine, before either the one or the other. And since the Christian faith was published in the world, how many good men of longest life (as for example. ●. Antony & S. Paul the first Eremites, of which the one 
Athanas. in vita Antony ●icion. in vita Paul's.  lived 105▪ the other 113. year) have perpetually abstained from wine? yet wanted not for all that, full & perfit nurture, or else they could never have lived so long. And the holy scripture when it will describe sufficiency and fullness requisite for man's sustenance, sometimes, yea commonly expresseth it not by bread and wine, but otherwise: sometimes useth those 2. but joineth other things unto them. When God promised to the Hebrues a land, where they should find no want, but have plentic of such nurture as M. B. telleth us os; generally it nameth a land not abounding with bread and wine, but with 
a Exod. 3. 8. 17. & 33. 3. Levit. 20. 24 Numer. 13. 28. & 14. 3 Deutero. 6. 3. & 11. 9 etc. jerem. 11. 5. & 32. 22. Ezechiel. 20. 6. 15.  milk and honey, as appeareth in the old testament every where. Sometime it mentioneth 
c Genes. 3. 19 ca 28. 20. ca 31. 54. cap. 37. 25. 2. Reg. 9 7.  bread alone: sometime with bread joineth 
m Deut. 9 9 18. &. 23. 4 3. Reg. 13. 8. 9 16. 17. 18. 19 22.  not wine, but water, & that was to thousands as full and perfit nurture as wine, 
n levit. 10. 9 Numer. 6 3. judic. 13. 7. jerem. 35 6.  from which among the jew, many for very religion abstained, & yet had their full and perfit sustenance. At other times, it rehearseth, 
o Psal. 4. 8. jerem. 31. 12  corn, wine, and oil. And yet after all these, full and perfit sustenance and nutriment is made by flesh & fish, and other such commodities no less then by the premises, which therefore God in like sort gave to the hand of man, saying, 
† Genes. 9 2. 3.  all birds of the air, all fishes of the sea, all beasts of the earth shall be to you for food and nurture. Wherhfore if M. B. in saying that bread and wine is full and perfect nurture, and therefore may signify Christ, which nourisheth us persitely, speak of bread & wine in such sense as the scripture doth; which under the name of bread and wine compriseth all food; as I confess he speaketh truly, so in that sense bread by itself, or bread and water, or milk and honey, or flesh, or fish, is a full & perfit nurture, and may signify Christ as well, and so serve as well for a sacrament. If he speak (as he seemeth) after the vulgar sense of men, namely of our countrymen in Scotland & England, where bread signifieth one special and particular kind of food, and wine an other: then is his word false, & then doth not his sacramental bread and wine represent Christ as a perfit and full nurture of our souls; for that only bread and wine are not full & perfit nurture of our bodies according to our speech, fashion, and diet: and so is his sacramental sign a false sign and seal, which sealeth a false doctrine, as not having a perfit representation of full and perfit nurture. And albeit against the right sacrament of the church, 
Note.  where the principal part of the sacrament is an other manner of grace, virtue, and sanctification, whereof this significative quality dependeth, as an accident of the substance, as an accessory of the principal, this argument be weak & concludeth nothing: yet against them who make not any spiritual effect and operation, but such tropical figuring and representation, the chief effect, and substance of the sacrament, the argument standeth strong & forcible, sufficient to destroy the whole entier sacrament, because it destroyeth the perfect signification, wherein the sacrament principally & chief consisteth. Furthermore, if the chief point and part of this sacrament is to be 
Many better sacrament● then that of Geneva.  drawn from that which giveth full & perfit nurture to our body, than that meat which best & fullest nourisheth our body, is the best sacrament, as fittest to signify our full nurture which we have in Christ; and so if to bread & wine we join a good piece of mutton & a fat capon (which questionless nourisheth better than bread & wine alone) this because it nourisheth the body best, shall be fittest to signify, and so to make the Scottish sacrament. For this sequel can not be denied nor avoided, that if we measure and define the sacrament, as he doth, by feeding the body, and so consequently representing spiritual food; if it be true, as with M. B. our English 
jew. defence of the Apol. ●. par. ca 10. pa●. 20●.  jewel writeth, that the substance of the sacrament i● to show us, that like as material bread feedeth our body, so the body of Christ crucified, eaten by faith feedeth the soul then that which in this kind excelleth, the same is most significative, most sacramental: & so we shall be everyday varying our sacraments, according as the Physicians ●nforme us which meat is most nourishing. And thus in fine we shall proceed to take our sacraments from the kitchen, or from Galen and Hypocrates rules of fatting the body, not from Christ's gospel & his Apostles order of feeding the soul. And briefly, hereof it ensueth, that every man and woman can make as good a sacrament as this. For what man or woman that hath a little skill in physic or cookery, can not give to every dish of meat, sod, baked, roast, fried: to every banqueting dish, every good restorative, every good wine, beer, ale, or what so ever is nutritive, this signification? and say to her guests, that as this capon, this venison nourisheth your body, so Christ in heaven or crucified nourisheth your soul. Which being so, that truly such meat nourisheth the body as well as bread & wine, it consequently may represent the nurture of the soul as well as the bread and wine, which is, to be as good a sacrament as is their bread & wine. If he reply, that 
Objection.  Christ ordained the one, not the other, and therefore the one is so much to be preferred before the other, because it is appointed by Christ to signify & represent: & so that is holy bread, it is holy wine, a holy sign & seal, for that it signifieth by Christ's institution: I answer first, that it is more agreeable to the Protestant doctrine that Christ instituted it not, but only used it being in practice long before 
Before, pag. 103. 104. ●●5.  among the jew. And as he first instituted not baptism, but took it from S. john, so did he not first ordain or appoint this, but left it as he found it a mere jewish ceremony, with this only difference which the course of time gave unto it, that it should thence forward signify a thing past, as of old it had signified a thing to come. I answer next: supposing that Christ 
The point of this question.  did institute it, that albeit in deed between Christ & man there is infinite difference; so yet between this sign of Christ's institution (if it have no more than this) and that other, there is no difference at al. For herein standeth the point of this controversy, which the reader is to mark diligently, not what Christ is being compared with man, but what this sign is according to M. B. his description compared with any other like sign instituted 
The definition of the Geneus sacrament. Pag ●4.  by man. And herein I say is no difference at all, but that admitting for sufficient his definition, that this sacrament i● no other thing but the image of our spiritual nurture, god testifying how our souls are fed and nourished to life everlasting by the image of a corporal nurture, this standing for true; any man may make as good, as holy, as perfect, and divine a sign or sacrament as this. And herein Christ's divine name & person addeth no manner excellency or prerogative. For as in the old testament when god spoke and said. There is but one god: when in 
Exed. ●0. Matth. ●.  the new, Christ said, Do penance, for the kingdom of God is at hand: if afterwards Moses or any good man, Apostle or disciple of Christ spoke the same, there was no difference in the nature or signification of the words, though the one proceeded from God, the other from man: when God gave the jew water out of the rock, that had 
Numer. 20.  the self same nature that other water had: when he appointed 2. silver trumpets to be made to blow at 
Numer. 10.  certain times to signify necessary order, or call the people together, other silver trumpets of like fashion would have had the like power when he extraordinarily gave 
Genes. 17. ●ud●●. 13. ●. Reg. ●.  Isaac to Abraham, Samson to Man●e, Samuel to Elcana, these 3. children borne into the world, & after growing to man's estate, had no part of human nature differing or above any other ●. children, as Reuben, Simeon, & Levi in ordinatie sort begotten by their father jacob: the water 
Exod. ●●.  with which god appointed the priests to wash their hands and feet in the temple, did but wash as other water did: the twelve stones which by his order were 
●●s●●. 4.  erected when they passed jordan in memory of their miraculous passage, signified the same no otherwise then any other 12. stones taken out of that river would have done: & so forth in every like matter, so long as we keep within the bounds of such natural and humane ac●●s or significations, and proceed not to supernatural and divine grace or working: even so bread & wine applied by Christ to signify spiritual nourishment, doth signify it no otherwise, then doth any other like creature of such quality, as is for example, bread and good flesh, or bread and good fish. And therefore putting it to be true, that this was Christ's principal intent and end, & that the sacrament is nothing else but an image of spiritual nurture, I would yield and confess, that when they give licence to minister the sacrament in good drink and fish, or flesh, which nurrishing corporally is apt to signify our nourishment 
Things equal in their ●●●ne nature,  spiritually, they had erected as good a sacrament as that other of bread and wine. I am not ignorant, nether deny, but that the person addeth an estimation and prerogative to any thing in human opinion. As if a ring of forty shillings be given us by a mean man, and a● other of like value given by the king, we prefer that of the kings, for honour of the person. If a book be sent to a scholar by his friend: if a house or piece of land be given 
Differ in our estimation.  to a child by his father; this book is more esteemed than an other of the same sort bought of a common libraire; this house or land is dearer, and more regarded of a good & loving child, then if the like possession came to him by some other means. But yet as this bettereth nothing the nature or value of the ring in itself and by itself, nether of the book, house, or land; so is it in this present case of significations, images, & sacraments. And therefore to conclude this, I say, that if the principal and chief matter of the Scottish sacrament stand in signification 
● number of sacraments, as good as that of Calvin.  only of such spiritual nurture, and the sacrament be no other thing but an image thereof, than not only most figures of Moses' law, as the Paschal lamb, the bread & wine received there, the bread and wine offered in many other sacrifices; the flesh of all beasts, goats, sheep, over, kid, lamb, so used and eaten by the offerers, was as good a sacrament, because it signified alike; not only a common preacher can make twenty as good sacraments in one sermon, because he can tell his audience of a number of creatures, that signify, as other benefits which we receive of God, so this very spiritual nurture; but even every honest householder, every honest boast and hostess, can minister to their guests such sacraments, because to all meat which they serve to the table, they can join such significations, which is the principal & chief part of the sacrament. And if the chief end be found in them; the inferior and less worthy ends, as 
Before▪ pag. 260.  thankesgeving, and notification of what religion they are which use such sacraments, uz. that they are Protestants, will doubtless follow after. As for that other end which resteth, I mean, that it serveth for our special comfort 
●  and consolation, and that God of his infinite mercy hath set it up as a sign on a high hill to call men to him etc. this is nothing but a ridiculous ostentation of great mighty words in a matter of nothing. Christ's true Sacrament is in deed to Christians a great comfort and consolation; but the Protestant sacrament, being as M. B. maketh it, but a word when it is at the best, and that, signifying nothing 
Before, pag. 174. 178, 179.  at all, but as the minister giveth life unto it, without whose sermon it is nothing but a common piece of bread, and with whose sermon it is nothing more, because it signifies nothing more than doth a piece of beef at a common table; this is far from geving any special comfort or consolation: which in his highest perfectio hath nothing in it but a signification of good nurture, in which kind, a good capon comforteth much better.  
¶ The rest of this sermon is spent for the most part in repeating divers things of the first sermon, and that in the same reasons, similitudes, & words: which I therefore omit, referring the reader to the first sermon, where is drawn together the sum of that which here ensueth. One part there is, which albeit it be handled there, yet because it serveth well to explicate that which I have here declared, that every bread and meat used in a common hosterie by a Christian host or hostess, is as good a sacrament as that which the Scottish minister delivereth in the congregation; I will trouble the reader with view of M. B. his words, which he here in this place rehearseth again. Of which I will only make the application 
Conjunction of Christ and the Geneus sacrament. Pag. 77.  without any further discourse. He therefore expressing what manner of conjunction there is between Christ's body and their sacramental bread, saith: To make this matter plain and this conjunction clear, mark the conjunction betwixt the word which I speak, & the thing signified by the word. Speak I of things to you in a language that ye understand as by gods grace ye understand this language now: speak I of things past, were it never so long time: speak I of things to come, and they were never so far of, speak I of things absent be they never so far distant; yet so soon as I speak the word, the thing itself will come to your mind. What difference is between a word signifying by consent of all men of 
Before, pag. 176. 177. 178. 179.  such a language, & signs which signify not in such son, nor so surely, hath been declared already: where unto I remit the reader. M. B. proceedeth thus: Take heed to this conjunction between the word and the thing signified, & ye shall get the nature of the conjunction and coupling of the sign with the thing signified in the sacrament. For look what sort of conjunction is betwixt the word, and the thing signified by the word, that same sort of conjunction is between the sacrament and the thing signified by the sacrament. All which to make very clear: As for example (saith ●e) speak I of the king, who is now a good piece distant from us 
Pa. 7●.  (I pray god save him) ye will not so soon hear the word, ●●● 
Amen.  the king comes to your mind. And in like manner so s 〈…〉 as thou seest that bread ●ane in the hand of the minister, incontinent the body of Christ man come to thy mind. These t●● are so conjoined, that they come both together, one to the outward senses, the other to the inward senses. You forget to add the ministers words and sermon, without which the breaking of bread may signify twenty other things as well as Christ's body. Nay it may signify unto us an 
joan. ●●. ●6.  heretical conceit of Christ. For when we see the bread broken in 3. or 4. pieces, we may think that Christ's body was so broken on the cross, which is impiety, & against the gospel. Therefore the comparison of the word spoken, with the bread broken, is very unapt▪ which 
Pa. 71. 7●.  therefore M. B. salveth thus: The breaking of the bread, which is an essential ceremony, representeth to thee the breaking of Christ's body: not that his body was broken in bone or ●●●h, but this it was broken with dolour, with anguish and distress of heart. Well, than ye see that the bread can not signify as the word doth, that is to say, it can have no such conjunction 
Christ joined to the Geneva sacrament.  with the thing signified, as the word hath; but there must come some speech to help the bread to this conjunction & signification. This is true: & therefore so soon as the minister hath told them thus much, incovinent as your hand takes the one, so your hearts takes the 
Pa. 79.  other, that is, remembreth the other: as your teeth eats the one, so the teeth of your soul, which is faith, eats the other. I will not compare this with a picture, which questionless hath a more lively signification, a representation much better and more effectual: but to persist in my former example of meat offered us in an alchowse: even 
No more th●● to any kind of common ●●●●●.  thus, so soon as meat be it beef or mutton, is set on the table and grace said, if they be Christian men, and have heard a little such talk as here hath passed between M. B. and me, so soon as they see that bread and beef set on the table by the hostess, incontinent the body of Christ comes to their mind: these two are so conjoined, that they come both together: as their hand takes a piece of the beef, so the heart takes the other: as their teeth eats the one, so a good soul eats the other; as truly, and with as much fruit as in these men's communion, and as sacramentally touching the nature of the Scottish sacrament, yea somewhat more, because bread, flesh, & good drink, is a more full and perfit nurture, and so more apt to signify Christ, and to reduce him to our memory, than bread and drink alone, be it ae or wine, and consequently there is a more nigh conjunction between this bread, beef, and ale in the tavern, then between the bare bread & drink in M. B. his communion: and therefore this is the better sacrament. And even to this dinner may as fitly be applied 
How long the Scottish sign rer●aynetu holy. Pag. 71.  M B. his resolution which he maketh touching the continuance of holiness in the bread of their supper. For he proposeth this doubt: How long continues this power to signify Christ's body with that bread? He answereth: In a word I say, this power sticks with that bread▪ during the time of the action, during the service of the table, so long a that action continues, and the service of the table lasts. ●●● look how soon the action is ended, look how soon the service of the table is ended, so soon ends the holiness: that bread becomes common again, and the holiness of it ceases. Th●● it is in M. B. his communion table: and thus it is at the common table in an alchowse. For so soon as the d●●ner is ended, and men by that meat and drink are no longer admonished to remember Christ, who feede●● all: so soon as the service of the table & that action (to 〈…〉 M. B. his words) endeth, and the hostess hath taken 〈…〉 the cloth, all the holiness is ended: and in the Scottish Communion it endeth somewhat before.   

Of virtue remaining in the Sacrament reserved: and of private Communions.  
The Argument.  
The primitive church thought otherwise touching conti 〈…〉 of virtue and grace in the sacrament being reserved after 〈…〉 Mass or Sacrifice was ended, then do the Ministers of t 〈…〉 Supper and Communion.  
M. B. his reasons against private communions and receiving the Sacrament by one man alone. They are pla 〈…〉 answered, and his opinion therein condemned and refuted by his own Evangelical brethren.  
CHAP. 14.  
ALbeit M. B. resolution made in the last chapter be admitted for true: that no holiness remaineth in the bread of their communion, longer than the action or service of their table endureth: yet that the Christian reader think not the like of Christ's sacrament, which he left to his Catholic church; he must understand, that as here is an other kind of presence of Christ, then that which is found in the Scottish sign, and is common to it with every vulgar dinner & supper: so is there an other kind of holiness, & an other continuation of the same. The Catholic church resting upon Christ's word assuring her, that it was his body before the disciples received it; upon confidence and assurance of the same word, doubteth not but that it is his body, as between the pronouncing of Christ's words and the receiving, if there come the space of an hour between, so if there come the space of ten hours or a hundred between: because the verity thereof hangeth not upon men's e●ting or not eating the sacrament, not upon any man's action or table service, as M. B. thinketh; but upon the power of Christ and his word itself, which is eternal, omnipotent, and infallible. And therefore what hast so ever the minister maketh home, to see his wise, or to his own dinner and table service, and for such cause maketh perhaps quick dispatch of the table service in the church; the sacrament of Christ loseth not his holiness sooner or later upon any such occasion. This is a question between the Catholics & Caluinists, as also between the Caluinists & Lutherans. Caluin, and the Caluinists, and such as are of that side, supposing as here M. B. teacheth us; thereupon bar all sending of the sacrament out of the church to sick perso●●, and improve all private communions in church o● house: the Lutherans being of contrary opinion, & allowing both the one & the other. The resolution whereof, dependeth principally upon a former question of the real presence, whereof I will enter no new dispute here. Only for contentation of the Christian reader I will say thus much, that the most ancient, & primitive church, of Christ, thought as the catholics do touching continuance of holiness in the sacrament against M. B. & therefore belike had such opinion of the real presence thereof, as the Catholics have. That the primitive church 
The sacrament sent to private ●●●.  thought as we do, and condemned M. B. for the first, it is known and proved by a number of plain testimonies taken out of the most ancient writers. S I 〈…〉 the martyr. Apologia 2. prope finem. S. Ireneus apud E●●●. Histor. lib. 5. ca 24. Dionys. Alexandrinus ibid. lib. 6. ●●. 36. Tertul. lib. 2. ad uxorem: and S Cyprian, sermo. 5. the l●●sis etc. By all which it is evident, that after the solemn sacrifice and participation of the sacrament in the church, the same was privately sent to those that were absent 
In the Primitive church.  or reserved & communicated by several persons in private houses, in the first and most pure age of Christ's church: and the grace or holiness of the sacrament not withstanding was believed to continue still, and the sacrament still to remain a full & perfect sacrament. Which custom afterwards was in like manner retained, with ●●probation of the most learned fathers, as appeareth by the practice of the church many ways: in the first general Council of Nice▪ cap. 14. in S. Basil. epistola ad Casaram Patrit●am: in S. Ambrose, oratio. de obitu Satyri frat●● cap 7. in S. Gregory Nazianzene, oratio. de Gorgonia for 〈…〉 and others, with whose authorities though clear a 〈…〉 manifest for this purpose, I will not charge this place because I will not stand long on that, which is but b 〈…〉 lie resolved by M. B. Yet for example, & assurance to hi● that such was the faith and practise of that most aun●en● and apostolic church, I will write down the ●●●fession of a learned Calvinist, our first false Apostle 〈…〉 Oxford, touching this matter▪ Bishop Gardiner objecteth to Peter Martyr, that S. Cyril bishop of Alexandria acknowledged, first, the true presence of Christ in the sacrament, & thereon inferred, that the sacrament being reserved after the communion in the church was ended, remained still a sacrament endued with Christ's presence, as in the time of the sacrifice or communion. S. Cyrils' words 
P. Martyr contra Gardiner. part ● obiectio. 213 pag. 524.  as I find them rehearsed by Martyr are these: Cast no doubt whether that which I affirm of Christ's real presence in the sacrament be true, whereas Christ himself speaketh very plainly This is my body: but rather receive thou and embrace our Saviour's words with faith. For he being truth itself lieth not. Hereof thus he inferreth: Insaniunt ergo qui dicunt mysticam benedictionem a sanctificatione cessare etc. Therefore they are mad men out of their wits, who say (as M. B. doth) that the mystical blessing (that is the sacrament) loseth his sanctification, or is unavailable to sanctify, if any portion of it remain 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●●colampad. Epistol. Zuingly et OEcolampad. lib. 3 fol, 149.  until the day after. For Christ's holy body is nothing changed thereby, but the virtue of benediction and lyfegeving grace, vivificativa gratia, continueth still in it. For better understanding of which place, that may be noted by the way, which I find in OEcolampadius concerning the cause why S. Cyril written thus. The cause was as OEcolamp. telleth it, for that even then▪ some 
Reliquia ad sanctificatione visae sunt inutiles Anthropomorphitis. Hos arguin Cyrillus.  began to cast doubt whether the sacrament or any portion of it, if it were reserved until the next day after, remained as true a sacrament, & had like virtue of sanctification, as when it was first consecrated. For certain gross heretics named Anthropomorphitae, thought the contrary, and were just of M. B. & the Calvinists opinion, whom S. Cyril reproveth. And here upon in his epistle to Calosirius bishop of Arsinoe in Egypt, writeth as before is 
Martyr contra Gardin▪ ubi supra.  cited. Unto whom P. Martyr frameth this answer: Whereas Cyril saith, that a portion of the Eucharist reserved until a day after, loseth not his sanctification: he as I suppose speaketh therein, according to a certain custom received among the ancient fathers. For as we may easily gather out of S. Cyprian, Tertullian, and Ambrose men were then wont, when in the church the Lords supper was ended, to carry home with them some portion of the Symbols, and receive it the next day before their meats▪ thinking thereby to get some sanctification e●her to themselves, or the sick persons, to whom they gave it. This custom all ●i● it was somewhat superstitious, yet Cyril and 
The old ●●●●. ●●●●●. ●●. d.  other fathers approved it. For even straightways from the Apostles time, men began to degenerate from the old simplicity of worshipping god. Here is a plain confession, that in the most ancient church (for Tertullian and S. Cyprian are of the most ancient) it was received and approved as a verity, that the holiness of the sacrament continued somewhat l●nger than the time of the table service● and therefore that M. B. is much deceived when he resolveth the contrary.  
¶ ●ut against this ●aith of the Primitive church, and namely against sending or ministering the sacrament to 
M. B. arguments against private communions.  private persons, M. B. hath certain objections, which ●e seemeth to account of as very strong, & therefore I may not omit them. The first is. If the sacrament be ministered 
I.  to one privately, it is not a sacrament. And why! 
pa. 1ST.  Because the Apostle calls the sacrament a communion of Christ's body & therefore if ye minister it to one, ye tyne the communion: if ye minister it privately, ye tyne the sacrament. The second is (for they are all of one quality and form, 
2.  & therefore they shall iun all together▪ This sacrament me● be publicly ministered▪ why? Because Christ JESUS, who is the thing signified in the sacrament, perteynes not to any man alone, but is a common thing appertaining to every faithful 
pa. 129.  man and woman. Thirdly (which is the last) this sacrament 
3.  is counted a thank gering to God. Now it apperteines not to one or two to thank god only, but as we are all partaken of his temporal and spiritual benefits, so we ought all publicly to give thanks therefore. These are all his reasons against private receiving of the sacrament by several persons: which reasons a man of common judgement and sense might suppose to have been uttered in mocke●ic and derision of these men's learning and Theology, were it not that M. B. doth preach them to his audience so formally, and thus setteth them forth, without any other assistance, help, or authority to commend or support them. 
Answ●●●●● the  For to begin with the last, what profane blindness, & witless impiety is it to say, that we may not make a private 
3.  thanks geving for a public benefit, in which we privately have as great an interest as any? Is it against 
Proph●●● i●●p●etis.  the preaching and teaching of the Scottish ministry, for the brothers privately in their chambers, at morning or evening, to give god thanks for the public benefits which they receive either spititual or temporal? for their creation, for their sanctification, for their rest by night or day, for the goods of the earth, for their peace by sea and land, and so forth? If because Christ is a common 
2.  thing not private, therefore the sacrament may not be received of one, but all the brothers and sisters must meet together; why baptize they any one severally, seeing 
Before p●. 266.  Christ signified by that sacrament is a common thing, and the same thing which is signified by the bread and drink of their supper? Why say they ever in private the Lord's prayer, seeing god is a common thing, not private, and the very first word is not my father, but our father? Why doth M. B. severally enjoy the light of the sun, the benefit of the air, water, land etc. which be all public and general benefits, not restrained or limited to him, or to any one in particular? Are these men (Christian reader) in their right wits, who with such mad & brainsick devises dare oppose themselves to the most ancient, pure, apostolic church? the Catholic 
●  church of all times & ages? But S. Paul calleth the Sacrament a Communion or C●munication of Christ's body. True. And what maketh this against private communion? which it rather confirmeth. For why may not one man alone as well communicate & receive Christ's body in this sacrament, as one alone may communicate & receive remission of his sins in the sacrament of baptism? By what reason or show of reason doth the communication of Christ embarre any private man from the sacrament▪ May a private man evermore, and every where, by faith communicate Christ truly, really and perfitly, which is the greater matter; and may he not at the ministers hand privately receive bread and wine, which is by many 
Calv. against M. B.  degrees the less? May he commendably enjoy the principal, the body, and must he be excluded from the accesso●e, from the shadow? How vehemently doth 
Cal● Institu●●●. lib▪ 4. ●●. ●●. num. 5.  Caluin refute this, in his disputation against the Anabaptists, when he argueth in this very sort: Si pueri rei sig●●tae sunt participes, cu● a signo arcebuntur? etc. If children before baptism, and without baptism be partakers of the thing signified by baptism, why should they be debarred from the sign? If already they pessesse the verity, why should they be kept from the figure? And how rashly is it 
Pag. 1●8. ●●9.  avouched by him, that this seal man be ministered publicly; otherwise it is no sacrament: and the definition of it requireth, that the seal be ministered publicly not privately, in a society and congregation of the faithful: otherwise ye ●●●● 
The English congregation against M. B.  the communion: whereas the next reform congregation of his Genevian brethren preach and practise the contrary? Knoweth he not the manner of the English Church? is not there allowed communion of the sick in their private houses? Is it not there expreslely declared & defined against his definition, that in the time of plague, 
In the cōmu●●●● of the sick.  sweat, or such other contagious sicknesses, the minister alone may communicate with the sick person? Do the English ministers tyne & destroy the sacrament, & so abuse & mock the poor sick brother, who is now to departed the world? Do they pervert Christ's Institution, for that they minister the seal not publicly in the congregation, in a society of faithful ●●● privately in a chamber to one alone where to such society of the faithful brethren is assembled? ●●●s i● M. B. & john Calvins' wisdom & Theology, wherein they resemble one the other very aptly: that is, not to ca●● what they say, nor upon how ●nvolo●● and 〈…〉 〈…〉 in they speak, nor whom they condemn▪ so that like wise and grave Theologes they may 〈…〉 and 〈…〉 their own inventions. For even upon these most witless and childish sophisms, did Calvin condemn in the Lutherans, such private receiving and ministration of the sacrament, as not agreeing 
Private communions approved by the Germans ●●●●●siants.  with the rule of Christ, and disallowed by the nature and definition of a communion. Unto whom, and i● him to M. B. thus answereth Westphalus, setting withal against his three trifling cavils, twice as many substantial reasons. The sum & effect of which, in his 
Their reas●●●  own words I will briefly comprehend, because they serve also against a number of our English preachings 
jew. Reply contra ●●●●●●●▪ art. 1.  & pamphlets, Whereas Calvin objected Christ's rule, which requireth a multitude, Westphal▪ demandeth: Where is any such rule? any such law made by Christ! Christ 
● Westphal. in Apolog c●t●● Cal●in pag. 363. 364.  (saith he) never made any such law concerning time, place, or number. He never commanded, that the whole congregation should meet together, and in one time and place, receive the sacrament. You (Calvinists) are 
●●w. v●i sup Divis. 9  they, who make such a law at your pleasure. Christ never forbade, that a few, three, two, or one, should participate this healthful food. He promised to be present in the midst 
Mat. 1●. ●0  of two or three gathered together in his name, signifying that the church was where two or three godly disciples were. And will he not stand to his promise? Will he not be present to two or three, or one, when ●● receiveth 
2  the holy Eucharist? Thus much for that first argument. For the second, taken from the nature of communion, 
I●●●. ●●● s●●●a Divis. ●●  which M. B. also much grateth on, uz. that it is a common supper and banquet, and therefore not to be received privately, this learned Protestant upon 
Westphal. ●●● sup. pag. 364. 365.  that they ground maketh an argument clean contrary. Quid audio? c●n● non erit? contra communicationis etc. What say you? shall it not be accounted a 
The word (●ommun▪) implieth single receiving.  supper? Is it against the nature of a supper, of a communion, or communication, if one alone, or with a few, be refreshed at i●? CHRIST mercifully ordained his supper to refresh hungry souls. He ordained a communion. By order of his institution no man that desireth it, is 
Qua●●vis v●●●, admi●titur 〈…〉 〈…〉 co●●●●●●●●n●.  to be excluded; but by right of this common supper, is to be admitt●● though he be alone. And the very law of Communion requireth, that no man be debarred from participation of this supper, except by his impenitence he debar himself, or commit some fault, which deserveth excommunication. And whereas Calvin, (as also many Calvinists) much press the word Communion, as though it required 
3. I●w ubi supra● Diu. 13  a number present in one place one at an others elbow to receive together, he answereth this erroneous conceit very well: that albeit one man at home receive the sacrament 
Westphal▪ pa. 3●4. 36●.  privately, yet he communicateth with many in that holy supper, from whom he is separated in place, not in faith, not in right, and fruition of that common good. He is by infirmity, by necessity of business, or other occasion, severed after a sort externally from the public congregation; whereas yet be remaineth a member of the church: and by one faith and spirit he is in the congregation and communion of saints. Which is as much to say, as that such a man better observeth that which in this communion is principal, who communicating with other Christians in faith, in spirit, in charity and ecclesiastical conjunction, for some just occasion receiveth yet this sacrament of unity alone: 
Private communions proved by the Caluinists own doctrine.  then the Calvinists, who being divided and distracted both among themselves, & from other Christians touthing all spiritual communion or communication; yet forsooth care their signs and seals in great companies. another argument he taketh from Calvin himself, which is of like force against M. B. because he useth 
4.  the self same. M. B. after john Calvin, saith: the sacrament is nothing else but a visible word, as the sermon 
Before pa. 174.  preached is an audible word. Hereof Westphalus stameth this argument. If you allow to private men the audible 
Ibi. pa. 366.  word, why should you deny them the visible word▪ You count it lawful with the word of god privately to comfort the stick, to strengthen their minds with promises of grace, of remission of sin and salvation purchased by Christ. Christ comforted the man sick of the palsy, lying in his bed, with 
Matth. 9  most sweet consolation, he absolved him from his sins; he 
joan. 3. joan. 4. ●u●. 23.  preached privately to Nicodemus, to the woman of Samaria at jacob's well, to the thee● on the cross. Why then may we not comfort the weak (though several and alone) by geving to them the sacrament of Christ's body and blood? This is of itself a most sufficient and firm demonstration against M. B. And his whole doctrine and preaching so many 
Before▪ pag. 134.  times repeated, that the sacrament is a seal hung to the evidence of God's word etc. proveth invincibly (if there be any coherence in these men's doctrine) that where the 
Pri●ate communions approved by the ancient fathers.  word, that is, the evidence goeth before, there the seal may follow after: where the minister may preach the covenant of mercy and grace, there this sign confirming and ratifying such covenant, may be annexed and appended as M. B. speaketh. Finally, this to be lawful, Westphalus proveth by practice of the primitive church, thus: 
5. Cyprian.  S. Cyprian counted them lawfully baptized, who for cause of necessity or infirmity were baptized in their bed. Why then should we be so preposterous and cruel, as to deny in like case the most effectual medicine of Christ's body and blood? 
6. Ibi pa. 167. August.  S. Austin was of an other judgement, lib. 2. de visitatio▪ infirmorum: who wisheth and counseleth the sick most carefully to receive that lifegeving sacrament, for that it is a most wholesome viage provision. Whereby appeareth, that the ancient 
Viaticum. 7. Dio●. A●●●.  bishops condemned not pri●ate communions. The like witnesseth Euseb. histor. Eccles. lib. 6. cap. 34. where Dionysius bishop of Alexandria sendeth the sacrament to Serapion being alone and sick in his bed. Which story after he hath rehearsed at large, he inferreth: Audis Calvine, Dionysium 
pag. 368.  iam olim sic iudicasse etc. Hearest thou (friend Calvin, that Dionysius of old judged, that the sick were defrauded of a great benefit by those who denied them the communion of 
pag. 37●▪ 37●. A practice of the devil to deny private co 〈…〉▪  the Eucharist? And thereof he concludeth, that it is not the ●il of God (as Calvin and M. B. say) but a policy of the devil to deny the communion privately, which is ordained by Christ to strengthen the faith of every private man, for every private man to apply to himself the benefit of Christ, and comfort himself with remission of his sins. Thus then by this Protestants doctrine, confirmed by so many texts of scripture, so many good reasons, with approbation of the primitive church, one man alone may as well receive the sacrament, as he alone may be preached unto, as h● alone may be comforted, or look to have remission of his sins by the death of Christ. So that for these two points, the first, that holiness and sanctification remaineth in the sacrament longer than the action or table service endureth: the second, that the same sacrament may be communicated to one man alone, M. B. is controlled by manifest reason, by plain and manifold scripture, by the ancient fathers and primitive Catholic church, and also by the late fathers of the primitive Protestant church. And doubtless M. B. & Caluins' opinion is herein most blunt, wicked, and void of all wit or Christian sense. Only in excuse of them it may be answered, that those ancient fathers S. Dionysius, S. Austin, S. Cyprian, Tertullian, etc. speak of sacrament, which according to Christ's word hath in it Christ's body; whereas M. B. and Calvin speak of a Scottish & Geneva seal, of a late invention, to which Christ's body is no more joined, than the Sphere of Saturn is joined to the earth: no otherwise then the body of Christ is joined to any other vulgar bread or meat, sign or seal. And therefore the father's speech, that the sacrament continueth with his grace & sanctification after the communion or sacrifice▪ and may be ministered to any Christian privately▪ is true as the fathers meant of the Christian sacrament: and M. B. speaking of his Geneva ●oy, which hath only for some time a poor signification with it, but never for any time, any grace or power of sanctification in it, is likewise true: vz▪ that after the table service is ended, there continueth no holiness in that, whereof it had in deed no dram or jot before; and therefore being ministered to one alone absent can do no good, which doth rather harm then good to the society and congregation present.   

That evil men receive Christ's body.  
The Argument.  
An argument which M. B. maketh for the catholic opinion out of S. Paul. His answer thereto is fond, and directly against the text of S. Paul, which withal he foully corrupteth. The ancient fathers out of that place of S. Paul prove, that evil men receive Christ's body in the sacrament: & so much is implied in the very form of S. Paul's speech being with indifferency examined.  
Another slender argument touching the receiving of evil men, made by M. B. which yet he can not answer.  
Against M. B. and the Calvinists, denying that evil men receive Christ in the Supper, it is proved that according to the Protestants doctrine, and M. B. his preaching, Christ is there received of all sorts of men indifferently, not only such as be of naughty life, but also of evil and heretical faith, if they be not plain Apostates.  
Of the Calvinists special justifying faith, by which last refuge as all Catholics be excluded from their spiritual communication of Christ, so yet other most detestable heretics thereby receive Christ as well as the Calvinists. And their doctrine of special faith (the very root of dissolute life) plainly & directly concludeth against M. B. that in their supper the worst Calvinists receive Christ as well as the best.  
CHAP. 15.  
THe next matter not handled before, is a couple of arguments which M. B. objecteth 
1  as in the behalf of Catholics for the real presence. The first is this. The 
Pag. ● 〈◊〉  Apostle saith, He that eats of this bread unworthily, is guilty of the body and blood of Christ. There i● their ground. Whereof they frame this argument.  

No man can be guilty of that thing which be ●●● not received.  
Evil men receive not the body of Christ.  
Therefore they can not be guilty of it.   
This is the argument as he maketh it. His answer to 
Calv Institutio. lib. 4. ca 17. num. 33 ●● in ●. Cor. ●●. 11. v. 26  this, as likewise to the next, is out of Calvin, thus: First I say, the first proposition is very false. For they may be guilty of that same body, and that same blood, suppose they never received it. But take heed to the text. The text saith not, that: hay eat the body of Christ, but that they eat that bread & drink that wine unworthily. And yet because they eat that 
The text corrupted.  bread & drink that wine unworthily, they are counted before God guilty of the body and blood of Christ: not because they received him (for Christ can not be received of any man b●● worthily) but because they refused him. For when they did 
Pa. 88  eat that bread and drink that wine, they might if they ●ad had faith, eaten and drunken the flesh and blood of Christ. N●● because thou refusest the body of Christ offered unto thee, th●● contemns it, and so art guilty of it In this answer, whereas M. B. wisheth the reader or hearer to take heed to the text, so do I to, & so shall he find M. B. to be as right a minister, that is to say as right a falsifyer of the text, as are commonly his fellow ministers. For where findeth he in the text (except it be a false corrupted text) that such men eat that bread, and drink that wine unworthily▪ Certainly, not in any text of S. Paul. For thus stand the words, even as I find them translated by Beza and Calvin. Therefore who so ever shall eat of this bread, and 
1. Corin. 11. v. 27. 28.  drink of this cup unworthily, shall be guilty of the Lords body and blood. But let every one prove himself, and so eat of that bread, and drink of that cup. For who so eateth and drinketh unworthily, eateth & drinketh damnation to himself, for that he discerneth not the Lords body. These are the words of the Apostle: and thus are they translated by Calvin & Beza. And now take as good heed as you can to the text. Where find ye, that evil men eat bread & 
Fo●●l● corruption.  drink wine? What godless dealing is this, to will your auditor to take heed to the text, & then yourself to abuse the holy scripture, to corrupt the text, & cousin your auditor or reader most, when most you pretend honesty & simplicity, & will him to take heed to the text? And let not the reader suppose, that the corruption is small, or of no great moment. For it is vile & gross: and in this place so heretical, that he had been as good to have made a text of his own, as to have made the Apostle thus to speak. For the Apostles words are divinely & 
This breed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joan. 6. v. ●● ●li. v. ●●. ●● 58.  exactly set down, and Apostolically express the real presence. For in naming this bread, in urging and repeating that bread, which in greek is significantly put, and declareth a singular bread; he meaneth that bread of God which came from heaven, that bread which giveth life, that body which in the old testament sometimes, and in 
jerem. 11. 19 joan. 6. 32. 35. 48. ●●. Ibi. v. 51.  the Gospels oft times, & in one chapter of S. john a doson times at lest is called bread, which bread our saviour himself assureth us to be his flesh, which was to be given for the life and salvation of the world. In naming the cup, or that cup, which is Christ's own word, and which word 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup: what it signifieth in S. Paul.  being common to any thing contained in the cup, be it the blood of the new testament, which was shed for us, be it wine, be it water, be it ale, or beer, or any manner drink (to all which the word cup may well agree) our saviour restraineth to the blood of the new testament shed for remission of sins, and so restraineth, that it can not be referred 
See before p●● 5. ●24.  to wine, or any other thing; S. Paul most assuredly meaneth the same: and so in the one and other, truly describeth the Catholic faith of the church. Against which, M. B. telling us, that the Apostle saith, such evil men eat that bread and drink that wine, most wickedly by thrusting in his wine, redueeth the word bread to a vulgar base signification; because talking of bread and wine, no man can conceive otherwise: whereas the word bread being in scripture common to all food whereby man liveth, and the word cup being in his kind as large and general, doth not signify, nether that, our vulgar kind of bread, nor this, wine, more than it signifieth flesh and ale, or fish and water: and being o 〈…〉 self indifferent, other places of the scripture necessarily determine it to one certain, more high, and divine signification, as hath been declared.  
Now whereas M. B. maketh a discourse, that a man may be guilty of a thing which he receiveth not, which no wise man doubteth of: and so a man may be guilty of Christ's body and blood, which yet is not eaten o● drunken either corporally or spiritually, which is a plain case (for Pagans and persecutors are guilty of Christian blood, which unjustly they shed, though ye● they drink it not; and Pilate, Herode, Caiphas and the jew which crucified Christ, were guilty of his death & of ●ath body, which they eat nether way, nether as catholics nor as Protestants) all this is labour spent in vain, and talk to no purpose. We argue not upon words of condemnation or guiltiness in general, but upon the words as they are put in the Apostle, and joined with other words of his: & so they clearly prove a real 
M. B. 〈…〉.  presence, and M. B. his interpretation is maledicta gl●ssa, a cursed gloze and exposition, because it is clean not besides, but against the text. For (saith M. B.) the fault of these men whom S. Paul reproveth, is because they eat not that divine bread, nor drink that divine cup: S. Paul saith, their fault is, because they do eat it, and drink it. M. B. putteth the indignity and unworthiness in refusing & not receiving it; S. Paul in receiving it & not refusing. For they do receive & eat it, but unworthily. S. Paul maketh their sin to be, that they make no difference between the body & blood of our lord & other meats & therefore are guilty of that body and blood, which they so desp●se. M. B. admitteth not that they proceed so far, but co●dēn●th them before hand, before they eat: which is ●●● against S. Paul's compatison, which standeth in this, that as those men came to other tables, to those ecclesiastical feasts of charity & there did eat & drink without any pr●c●dent 〈…〉 all of themselves or examination of their consciences; so came they and received the body and blood of Christ at this divine table, not distinguishing this food from that, but without any convenient preparation, honour, regard, or separation of one from the other, eating and drinking this divine sacrament, as they would common meats & drinks. Which words of necessity imply an eating & drinking on both sides, or else there is no comparison, and consequently no condemnation of the one side: which condemnation remaineth & resteth in the want of reverence, regard, and distinction made between those vulgar tables, and this body and blood of our saviour, both which they received, but alike, and with like honour and reverence, wherein they sinned and dishonoured Christ, whose body they discerned not, and therefore received it unworthily. And thus the ancient fathers understood this text, and 
Evil m●n receive Christ's body.  out of it concluded the real presence and real receiving of Christ's body, though to the condemnation of the receivers. So for example S. Austin: He that unworthily receiveth 
Aug. li. 5. ●● bapti●. 4●. ●●  our lord's sacrament, albeit himself be nought, yet that which he receiveth, is good. Corpus enim domini, & sanguis domini, nihilominus erat illis etc. For as to good men, so was it the body of our lord, and the blood of our lord, no less unto them, of whom the Apostle said, he that eateth unworthily, eateth his own judgement. The same Doctor intending to show, that the evil use of good things harmeth greatly; 
Idem contra ●rescon, lib. ●● ca 25.  what shall I speak (saith he) of the very body and blood of our lord the only sacrifice of our salvation? Of which albeit our lord himself say, that it giveth life; yet doth not his Apostle teach us; even that to be pernicious to them which use it no● well, when he saith, who soever shall eat that bread and drink that chalice (not wine) of our lord unworthily, he shall be guilty of our lords body and blood? In which place, whereas ●e nameth it ipsum corpus & sanguinem Domini, the very body and blood of our Lord, and the only sacrifice of our salvation, ●e most certainly noteth not bread and wine, but 
Real pro 〈…〉  an other thing; except bread and wine be the very body of Christ and the only sacrifice of our redemption. So in his 
Idem epis. 162 post medium.  epistles he writeth, that our Lord suffered judas that traitor among his innocent disciples to receive that which th● faithful know our ransom or redemption: quod fideles nor●●t, 
Confessio. lib. ●. ca 12.  pretium nostrum. In an other place, he calleth it sacrifici● pretij nostri, the sacrifice of our redemption: which words of sacrifice, ransom, price, redemption etc. quit exclude M. B. his tropical bread and wine, and prove that judas with the other disciples, received the same body which 
Matth. 26. Luc. 22.  was delivered for us the same blood which was shed for us according to the plain text of all the Evangelists. This same verity and exposition of S. Paul's words is given by the other ancient and learned father's Greek and Latin, as namely S. Basil. lib. de baptis. cap. 3. S. Chrysost.▪ in sundry places, in 1. Corinth. cap. 11. homil. 24. & hom. 27. ●omil. ●3. in Matth. hom. 45. in joan. S. Cyper. sermo. de coena. Hieron. in ●. cap. Malach. Treophilact. S. Ambros. and Theodoret. expounding this place▪ of which the later, upon those 
Theodoret. in ●. Corinth. ca ●●.  very words, whereon M. B. maketh his cavilling, he shall be guilty of our lords body and blood, writeth expressly thus: By these words the Apostle signifieth thus much, that a● the jews dishonoured Christ, & shamefully abused him; so they also dishonour and shamefully abuse him, who receive his most holy body with their impure hands, and take it in to their defiled and villainous mouth: in pollutum & incestum ●●. So that M. B. his conclusion, or rather strange paradox that no man can receive Christ unworthily (which out of the sacrament, Herod●, Annas, and many other publicans, jews, & Gentiles other did or might have done, and in the sacrament many evil Christians continually do) is quit opposite to the Apostles scope and discourse in this place: which against all drift of the text▪ and sense of the words, and exposition of ancient fathers, he peevishely laboureth to pervert. For albeit sometimes some fathers, and namely S. Austin in one or two places 
Cal●in▪ Institutio. ●ib. 4. ●●. 17. nu●. ●4.  which Calvin citeth, deny to the wicked rem sacramenti, the thing of the sacrament; yet thereby he meaneth not Christ's true body as S. Austin declareth his own meaning, but the justifying grace, the fruit and commodity thereof, the virtue and sanctification, which by God's ordinance redoundeth thence to all worthy receivers.  
Nether doth it greatly help M. B. that he laboureth 
●a. ●●.  to approve his saying by the example of worldly princes, who will not suffer their majesty to be interessed in the 
M. B. comparison.  smallest thing. But if thou disdainfully use their seal, which is but wax, and contemn it, and stamp it under thy sect, thou art counted as guilty of his body and blood, as if thou put thy hands on him: much more, if thou so handle the seals of the body and blood of Christ: this I say little helpeth the matter. For first the comparison is nothing like. For S. 
nothing like.  Paul speaketh not of stamping under feet, of such disdainful abuse and contempt, but of unreverent receiving, which differeth much: and therefore if M. B. would speak to the purpose, and apply his talk to the subject here handled, he should take such examples for the one side, wherein is like conjunction of things signified with the sign, as he ●●ineth to be in his Geneva sign or supper; and for the other side, where men show such unteverence towards them▪ as is here likewise presupposed Christ (saith he, and so say the Protestants of his sect) is joined with the bread, as, as he is with a word spoken, as he is with a sermon, as he is with an image, as a king is represented in his picture, in his seal, in a piece of wax. Suppose then, that some man, stamp not under foot the Testament in despite and disdain of Christ, for so S. Paul speaketh not nor meaneth, but that he read some chapter of the Testament, not discerning it from a chapter of S. Hierom or S. Austin: is he guilty of our lords body? If he hear a sermon preached, and perhaps sleep at the sermon time, & so receive not Christ internally, as by the word he is offered no less than in the Supper; is he guilty of the body of the blood, of the death of Christ▪ If he look upon a picture of Christ 
Before, pag. 178. 179.  not reverently, which (as hath been proved) offereth Christ spiritually to the soul better than any bread and wine ministered at the best communion, where soever they break their bread most bissilie; if with the external 
Pag. 180.  sight of the picture he internally receive not Christ, is he guilty of so great sacrilege, as these words import ● 
Before pa. 18●. 187. 188.  doubtless not. For so should we multiply sins, and make men to commit sacrileges almost in every thing they do: for that every creature (as hath been showed) is as nighly joined to Christ's body, as is their signs and seals of bread and wine, and represent Christ as perfectly, and offer him to the faith, mind, and remembrance of every Christian as presently. And albeit oftentimes Christian m●n in deed offend in not taking and using such occasions to remember Christ (and so by faith to eat Christ) as God offereth them; yet such omission & negligence is not to be condemned as sacrilege against Christ's body and blood, which here is spoken of. The self same may be conceived of a number of like examples. If the minister ready to baptise a child, and perceiving his hands soul, take a handful of water out of the font▪ and first wash his hands: albeit he playeth a sluttish part and offendeth, yet no wise man will say, he is guilty of Christ's body and blood: no more than he is guilty of the king's body and blood who (to use M. B. his example) having the king's image and seal in wax by him, and wanting wax to scale his own letter, breaketh the king's seal and apply it to his own use. These similitudes are of like condition & quality: & therefore whereas for not discerning the body and blood of Christ in the sacrament, a man is condemned as guilty of Christ's body, and he is not so in any of these matters; hereof it is plainly inferred, that Christ's body is otherwise in the sacrament, whereof S. Paul speaketh, then in any of the rest. 
●.   
¶ The other argument which M. B. alloweth to the Catholic, is this.  

The bread which the wicked eat, is not naked bread, b●● the sacrament.  
The sacrament hath ever coinoyned with it the thing signified.  
Therefore the thing signified is given to al.   
To this argument M. B. pretendeth a double answer but giveth a single, and the s●me very single and simple 
●ag. ●●.  ●● deed. What (saith he) if I grant them all this argument there should no inconvenience follow. For the thing signified ●ay be given to all, that is, offered to all, and yet not received of al. A man would think, that when he thus beginneth with what if, this were but a flourish before hand, 
pa. 92. 93.  being in deed all his answer, vz, that the wicked get the body and blood of Christ offered to them conjointly with the word and sacraments; but wanting faith, they receive the bread but not the body This is the argument, and this is his answer. And although the argument be not very strong, 
The wicked receive not the whole sacrament after M. B.  yet by the weakness of his answer it is much bettered. For if the entire sacrament consist of not bread alone, but bread with the body, that is, the thing signified, how can it be truly said, that the wicked receive the whole entier sacrament, who receive the one only more base and corruptible part? For whereas M. B. maketh his foolish and childish evasion in saying, To the wicked 
pa. 91.  is given, that is to say, is offered, this is to play the boy in matters most grave and serious. The sacrament is given and received, & not offered only. The sacrament consisteth of two parts, bread, & the thing signified. The bread alone is not the sacrament, no more than a body alone is a man, walls alone are a house, paper is a book, cloth is a gown, or wheat is a loaf of bread. Wherhfore who so receiveth bread alone, receiveth the sacrament no more, than he hath a house, who hath the only walls without either foundation or roof: then he hath a gown who hath only a piece of cloth as it came from the draper, without stitch or cut. So that the argument as M. B. maketh it, standeth still in force, notwithstanding that childish sophistry; yea notwithstanding aught 
Martyr contra Gardener. part. 1. ●biecti●. 220. pa. 535.  that he can say against it by the rules of his Theology. And thus much Pet. Martyr frankly granteth. Whereas▪ saith he) there are two parts of the sacrament, the sign, and the thing signified; if a men will speak of these matters exactly, he must say, that the wicked receive not the whole sacrament, 
Ibi. ●bi●cti●. 235.  but one only part, that is the bread. And a little after: The wicked in the holy supper receive nothing else, but bread & wine, and consequently they receive not the sacrament, nor any sacrament at al.  
¶ Which albeit it be the general doctrine of the Calvinists (for the Lutherans are contrary to them in this, no less than are the catholics) yet somewhat other to 
Contradiction in the Calvinists doctrine  help this poor beggarly bread of theirs; or to show the vanity and inconstancy of their doctrine, I well briefly by their own Theology prove that the evil Protestants (except they be plain Apostates and Atheists as many are) receive not only the bread, but also the thing signified, as well as M. B. himself: and therefore that all his talk against S. Paul's words, is mere s●ivolous cavilling without any ground of learning, not only Catholic, but also Scottish or Genevical. For what is there that ba●●eth a common Protestant, though in life 
Wicked Calvinists receive Christ in their supper, as well as the good. Pag. 216. 217. etc.  he be never so bad and impure, from receiving by faith the body of Christ as well as the minister? He eateth the bread as well as the minister▪ there is the body of the sacrament. The life and soul is put in to it by the ministers sermon, as before we are taught. Now when that evil Protestant after the sermon receiveth it, why receiveth he not their perfect, full, and entire sign, whereas he receiveth that which hath both matter & form, both body and soul? If M. B. reply, that he lacketh faith, which is most necessary: I answer, first, that his faith is altogether impertinent to this purpose: for that the sacrament hath before, his total nature and complement, which can not be taken away by his faith: which as being very good, maketh not the sacrament, not is required as essential thereto; so nether being very ba●, can it mar the sacrament, from whose essential perfection it withdraweth nothing. I say further, that such a Calvinist, be he wicked in the highest degree, so that he be not an Apostata, hath faith good enough to receive besides the bread, the thing signified, that is Christ's body. For how is that received & eaten? by faith. In what 
Before, pag. 174. 17●. 177.  sort? thus: that as his eye seethe the bread broken, so his mind remembreth Christ's death and passion. And what hindrance I pray you, is evil life to this imagination, Can not this remembrance stand with evil life? Can not he, if his wit and memory be but very indifferent, especially when he is first warned by the minister, and 
What it is to ●ate Christ after the Calvinists.  after seethe the bread and wine, conceive thus much as well as the most honest man in the congregation? For let M. B. mark well, what it is to eat Christ spiritually in their sacrament? By his own definition, and the common consent of his masters, this eating hath no relation or dependence of charity, of honesty, of virtue, of good life▪ but only of faith. Bring with you to the table 
Pag. ●●.  (saith M. B.) not one mouth only of your body, but also the mouth of the sawle. What is that? A constant persuasion in the death of Christ, and all goes well. This persuasion my Protestant of whom I speak, wanteth not. For I presuppose him to be no apostata (though I grant him to be an heretic) and therefore he doubtless hath this mouth of his sawle, and therefore eats Christ, and so all goes well. Again. As the mouth of thy body takes the bread so them▪ ●●● 
Pag. 74.  of thy ●awle takes the body and blood of Christ by faith. For by faith and a constant persuasion, is the only way to eat the body and drink the blood of Christ ●nwardly. Then inwardly doth this evil Protestant eat Christ's body, and inwardly doth he drink his blood. For being a Christian▪ though a bad one▪ he must needs have a faith and constant persuasion of Christ's death. Christ (saith Peter Martyr) in the 6. 
Pet. Martyr ubi su● a part 3. pa. 644. 647.  of S. thou. promised to g●ve his flesh to be eaten. And that which he then promised, he performed in his l●st supper. But not then only. He also performeth it now, so often as we truly believe, that he hath died for us. What need I repeats that which is most evident, that the wicked have this faith of believing Christ's death, & therefore ea●e spiritually the flesh of Christ. Calvin goeth one point further, requiring that they believe Christ not only to have died (which only M. B. and Peter Martyr v●ge) but also that he believe Christ to have risen again. Wh●●●as I sin● in Beza, is a 
Beza in ●. Corinth. cap. 1●. v. 23.  question of great 〈◊〉, and not believed of many Protestants. But yet I presuppose ●●● Protestant not to be proceeded so far, but ●esting in the vulgar heresies of Calvins' Institutions, or the Scottish confession of faith, not to deny Christ's death or resurrection: and then nothing yet is said, but that he eateth Christ truly by faith, be his life never so detestable. And thus whereas M. B. saith, that no evil receive Christ, I must conclude rather, that all evil receive him, after their doctrine, as now appeareth. But yet remaineth one farther subtility, which M. B. afterwards toucheth and greatly magnifieth. Learn me 
Pa. 95.  (saith he) to apply Christ rightly to thy soul, and th●w h●● won all, thou art a great Theologe. Let us in the name of God learn this high & mystical point. Is there any other application of Christ, then by faith, by believing his death and rejurrection? No doubtless, as Calvin, Beza, Martyr, & 
Before, pag. 7●. 79.  M. B. himself have often told us. Then this is not so mystical a point, nor able to make so great a Theologe; except every ●inker and cobbler that believes his Creed, be among the Protestants a great Theologe, because perhaps most of their chief Ministers and preachers believe not so much. Na saith M. B. there is yet a farther degree & 
M. B. definition, what it i● to ●ate Christ.  deeper mystery in this eating and application. Let us once have a plain description thereof, that we may know where to rest, and whereunto we shall trust. That. M. B. giveth in these words: The eating and drinking of the soul 
Pag. 94.  is no other thing, but the applying of Christ to my soul the applying of his death and passion to my soul. Yet this must be made somewhat more plain and intelligible. For as M. B. objecteth afterwards; Christ himself, his body and blood can not be given or applied to thee, seeing that look how great 
Pag. 9●.  distance is betwixt heaven and earth▪ as great distance is there between the body of Christ, and thy body or soul: even so touching Christ's death & passion, that is now long sithence past▪ and as the Apostle teacheth, he being risen 
●●m. 6.  from death dieth no more, but liveth at the right hand of God ●●●nally and how then appl●e you his death and passion to ●●●● soul▪ Thus; and this must we take for the chief & last resolution, which this man here giveth us, and which 〈◊〉 learned▪ maketh us great and profound 
●●i. pa. 94.  Theologes. The eating of the soul is no other thing but ●●e applying of Christ to the soul, that is, to believe, that he hath shed his blood for me, that he hath purchased remission of sins for me. This as being the very key and sum of that he preacheth concerning this matter, in his next 
Pag. 109.  sermon he enlargeth thus. We eat the flesh of Christ by faith, and drink his blood chief in doing two things; first in 
2. points required to the eating of Christ.  calling to remembrance Christ's death and passion, how he died for us. The second point of this spiritual eating stands in this, that I and every one of you believe firmly that he died for me in particular, that his blood was shed on the cross for a full remission and redemption of me and my sins. In this stands the chief & principal point of eating Christ's flesh. Well then now we know a thorough & perlite definition and explication of this spiritual eating and drinking, to wit, that every man in particular is bound to believe, that Christ died for him (for so I interpret M. B. his meaning, and not that every man is bound to believe that Christ died for M. B. shed his blood for M. B. and purchased remission of sins for him, as his words sound) to conclude my purpose I say, what Protestant, if he be a Christian, doth 
Both are sound in the worst protestāns as w●l as in the best.  not thus apply Christ unto himself, doth not thus eat the body of Christ, and drink his blood, except he be in desperation, or (as hath been said) be an Apostata, & so no Christian. For no man can have the name of a Christian ●●cept he believe the death of Christ, which was suffered according to Christ's own teaching & his Apostles, both for the sins of every particular Christian, & also of the whole world. He is the lamb of God, which taketh 
joan ●. 19  away the sins of the world. He came in to the world and was incarnate to save his people from their sins. To 
Matth. 1. 2● Act. 10. 43  Christ all ●he prophets give testimony that all receive remission of sins by his name which believe in him. He is the 
1. joan. ●. ●.  ransom and propitiation for our sins: and not for ours only, but also for the whole world, and so forth in every Gospel, & Epistle, and almost in every chapter of either Gospel or Epistle, so plainly, that no creature having the name of a Christian can doubt, but Christ died for him▪ and by his death purchased remission of his sins: & therefore every Christian be he never so evil, apply Christ unto him in the supper, yea & out of the supper also, ●● well as M. B. himself doth in the supper. Every Chastian I say, of what condition, faith or quality so ever, not only Catholic, but also heretic or Protestant of any sect, Lutheran, Zwinglian, Calvinist, Anabaptist, Arrian, Trinitarian, and whom ye will besides. For all and every one of these believe that Christ shed his blood for him, and that Christ hath purchased remission 
Calvins' Thelogie a mockery of Christians.  of sins for him. And is not these men's religion and Theology, a very profession of deceit, and mockery of the world? who keep such a do, & make such a stir about the application and conjunction which they have with CHRIST in their supper, and tell us, that it so far surmounteth the wit and capacity of man, that except the spirit of God reveile it, except the spirit of God illuminate our minds, and be bissie 
Pag. ●●.  in our hearts, it can not be conceived, and therefore the pool Papists can not get this understood. It so far surpasseth the conjunction and possession which we have of Christ by his word, that whereas in the 
Pag. ●5.  word we get but a little grip of Christ, as it were betwixt my finger and my thumb, here in the supper I get him in my whole hand and more to: who extol this eating and drinking as a work so divine, supernatural, and supercelestial, that no evil man may eat Christ, as they eat him spiritually in their supper; and yet in fine, when they come to the issue of their apish doctrine, and are driven to express plainly what they mean by this their spiritual eating, they can make no other thing of it, but that which not only evil Christians may have, but also the worst Christians actually have, and must have; and without having which, and in that manner eating Christ, they are no Christians at all? And which eating is so far of from being peculiar to the supper, that perpetually in all suppers and dinners, all Christians do thus eat Christ (for every Christian ever at all 〈…〉, believeth that Christ died for him, for remission of his sins, or else he is a jew, or a Turk, and no Christian) and can not be without this spiritual conjunction and application. Is not (I say) these men's preaching and teaching, a mere jest, a very scorning and deluding of their followers? Let the reader weigh well this point, and he shall be justly moved to abhor and execrate these cozening companions, these wicked ministers, as the very Angels of Satan, who under pretence and colour of a few high, lofty, affected words, as S. Peter long ago prophesied of them, superba vanitatis 
●. P●●. ●. ●●.  loquentes, by speaking proud vain words, without pith or substance, lead their miserable disciples to hell, even like beasts to the slaughter.  
¶ And thus much may serve for a full answer to M. B. in this place and here would I end this argument, were it not that yet there remaineth one farther shift, which albeit M. B. touch but obscurely here, yet he at large layeth it forth afterwards, and therefore I will not altogether omit it. The matter is this, that albeit they in words make their spiritual eating of Christ by faith to be such as we have heard; such as every child learneth in his Catechism, such as Catholics profess, & professed before ever the Gospel of Calvin, or Luther, or any sentence or syllable thereof was coined in the world; yet they after their fashion have an other meaning in 
The Profstā● faith whereby they eat Christ.  the word faith, and consequently in eating by faith, then have the Catholics, and whereby in deed they exclude the Catholics from their eating, and make it proper to themselves. What mystery is this? or what can they understand by their faith more than other men, more than hath been said already? M. Fox declaring the very first original of their Gospel in 
Fox Acts & monuments pag. 4●●.  Martin Luther, expresseth it thus. Though Laurentian Valla and Erasmus had somewhat broken the way before Martin Luther came etc. yet Luther gave the stroke and pluck● down the foundation of error; and all by opening one vein long hid before, wherein ●eth the ●●●●stone of all truth and doctrine, as the only principal origin of our salvation which is our free justification by 〈…〉 in Christ. Why? was that doctrine so strange, and never heard of before? No, not in Luther's sense. For the meaning of it is▪ not that we must generally believe only th●● 
Ibid.  sins are or have been remitted to some: but that God's express commandment is▪ that every man should believe particularly his sins are forgiven. This is the testimony that the holy ghost giveth thee in thy heart, saying, Thy sins are forgiven thee and this is the faith by which we are justified▪ and the same is the right faith, by which the Protestants peculiarly above all other Christians old or new, eat the flesh of Christ For albe it Catholics have the sacraments of Christ more in number and more effectual for grace and spiritual operation then have the Protestants: and they are learned by the evident word of God, that the sacraments as instruments ordained by Christ, infallibly bring with them remission of sins, or other justifying grace; yet because they know withal, that the hait of man is inscrutable, and every man knoweth not his own 
●. Cor. 4. 4. Psal. 1●. 1●. jerem. 17. 9 Proverb. 14. ●●. ca ●0. 24.  ways; & many seem repentant for their life past, who yet have not a full purpose to amend the same: and so by reason of our own imperfection and indisposition, the sacraments some times work not in us that good▪ which otherwise by Christ's institution they could and assuredly would: for these causes as on the one side we have occasion of confidence, so on the other side we may well fear, and in fear and trembling work out 
Philip. 2. 1●  own salvation: although we have great and certain hope, yet have we not sure and certain faith of our justification, or favour with God: nor make we but private & peculiar justification an article of our faith, as do the Protestants: who be they never so great sinners and blasphemers, yet by virtue of their faith are ever so sure as possibly may be, that their sins are not imputed to them, but they are most clean, pure and sanctified: and so continually feed on Christ by this apprehensive faith. And this, as the Protestant writers define, is the essential difference between a Catholic and a Protestant. For (saith Calvin) the very definition of the Protestant faith 
Calv. Instit●● lib. 3. ca ●. num. 7. ●● num. 15. 1●  it a sure and certain knowledge of God's benevolence towards us. And he is not to be accounted a faithful (Protestant) except he be thoroughly persuaded, that God is to him a loving and merciful father: whereof he must have fixed in his mind 
Certitude plena ●●●●●●, q●●●●●● re 〈…〉 et probat is esse 〈…〉. La vit d●● Calv. c●. 1●.  such an assurance, as we have of things which we know and find true by experience. And as Bucer (whom for honours sake Calvin used to term his Master) our first Apostle of this new Gospel in Cambridge, in the disputation of Ratisbon (after published by himself) expresseth it: Nostra confessio est, Christianum hominem non esse, qui non eadem fidei certitudine credit, & Dominum jesum esse filium Dei, & 
Disputatio Ratisbon. pa. 463. Vide Sleda●▪ lib. 16.  se per eum esse percepturum vitam aeternam. We profess (●aith Bucer, Brentius, Georgius Maior, with other Lutheran Divines, disputers against the Catholics in that conference) that he is not to be taken for a Christian man, who believeth not with the same certitude or assurance of faith, both that Christ our lord is the son of God, and that himself in particular, by Christ shall possess life eternal. This is that which M. B. meaneth, when he saith, that the applying of Christ▪ & eating of Christ by faith, is to believe, 
Pag. ●●  that he hath shed his blood for me, that he hath purchased remission of sins to me. Which justification and remission of sins being in particular believed of the Protestant in such sort as is any article of his ●aith, thereby giveth a 
The Protestants iustifiing faith.  spiritual manducation to him, which the Catholic hath not. Thus writeth M. B. afterwards, where he spendeth many pages in magnifying this ●aith. This faith (●aith he) 
S●●●●. ●. pa. ●61. ●  works a wonderful assurance and persuasion, that God loves me, that he will save me, that me●●●, life & salvation at perteynes to me. This works the ceiling of mercy in our heart, & 
Pag. 26●.  a particular application, whereby we claim Christ and God as proper to us, as if no man b●● title to him and his promises but we. Again. This particular application, is 〈…〉 difference, the chief mark and note, whereby our ●●ith who are justified in the blood of Christ, is discerned 〈…〉 faith of the Papists. etc. For the Papist 〈…〉 
Pag. ●6●. 〈…〉.  promise of mercy to his ownesowle. He counts it pre●●●tion (as in truth it is, and for presumption counted and condemned by the Apostle, Rom. 11. 20. 21. ●●. Corint. 9 ●7. Philip. 3. 11. 12. Hebr. 4. 1. 2. etc.) to say, I am an elect, I ●● saue● & justified. This is the wondered faith of the Protestants, which to them is all in al. This M. B. calleth their 
Pag. 264.  justifying▪ faith. By this thy eat Christ so, as no man doth 〈…〉, the●●. By this they are sure of heaven: & in heaven, 
Infinite pride  to be fellows equal with S. Peter & S. Paul: yea with the blessed virgin mother of God. For so Luther founde● 
Luther Tom. ●. E●●rratio in 1. P●tr. ca ●. fol. 44●.  and first inventor of this faith writeth expressly. Qu●● hac side renati sumus, pares sumus in dignitate & honore D. Paulo, Petro, S. Deiparae virgini, ac divis omnibus. W●●, now that at last w● know exactly, what faith it is, which giveth the Protestants so deep holdfast in their spiritual manducation let us retou●●● to our principal purpose. And as by this which hath been said of this special Protestant faith, I confess M. B. hath a sufficient ground to challenge such kind of eating (by this faith I mean) to himself and his companions Protestants, and to exclude out all Catholics, be they as holy, as S. Pe●er or S. Paul, who never had such a special faith, and therefore could never thus ●a●e Christ: so yet the block lieth still in M. B. way, and the rest of his cons●aternitie, that by this 
T●● w●●st Protestants 〈…〉 Christ as ●●●●l as the b●st.  saith evil Protestants receive Christ no less than good. For among the Protestants the most detestable and most blasphemous heretics have this assurance of their justification and remission of sins no less then M. B. or john Calvin, or Luther himself, who by the help of 
Fo● 〈…〉 supra ●●g. 401.  an old man whose name Luther expresseth not, saith M. Fox, (but belike it was the same man, who in an other 
Before, pag. ●. ●, ●●.  form frequented Carolostad●us, & instructed him) first of all invented this special justifying faith. For as after Luther all Lutherans have it most assuredly, and after Zuinglius all zwinglians, and after Cal●in all Calvinists: so the Anabaptists more than any of those former sects, and Libertines & Family of love, by word and deed, by life and death, most confidently challenge to themselves this assurance, 
The strong 〈…〉 the ●nabaptists.  that they in Christ have remission of their sins, that Christ died for them, that he shed his blood for them, that they are spiritually united to Christ, they are inwardly 
Prateolus ●● Elench● Alphabet, lib. ●. ca ●. See For Act. and monument. pag. 25●.  so fed by him, and outwardly so clothed with him, that (as it is testified by sundry stories) many such Protestants, both men, women, and maidens, long sithence in Bohemia, and of late in Holland, at none days in the sight of thousands, would walk naked through the streets preaching the word of the Lord: and could not be withdrawn from that furious & unnatural madness by the terror of present death; continually even to death, 
Lambe●t. Ho● ten. de 〈…〉 tibus Anabaptist. pag. 57 etc.  and in death, some crying, Praise the Lord: others, Open your eyes ye blind Papists: others, Revenge O Lord the blood of thy servants: and thus not by words, as M. B. doth, but by deeds and facts, by patiented suffering of death, approved they their confidence and assurance of such special faith, as M. B. teacheth, and Luther & the Calvinists describe. If then the Anabaptists (to make stay and exemplify this matter by them) whom Calvin condemneth 
Calv. Instru●●io. contra Anabapt. pag. 120. 121.  for heretics, and whose martyrs though in show marvelous holy, and in number never so many, he accounteth and calleth martyrs diaboli, the devil's martyrs, (by which name likewise the Lutherans call the martyrs of 
Vide Lav●ther. in histor. Sacrament. ●ol 45. 〈…〉. 25. 57  Calvins' sect) have this sure faith, that Christ died for them in special, and that Christ shed his blood for them in particular, and they in this sort spiritually eat Christ; how, with what prohabilitie can M. B. deny such eating to all Protestants of his own sect, though evil livers, who much more certainly have this faith, and therefore much more spiritually eat Christ? If an heretic can 
Before pag. 297.  have a constant persuasion in the death of Christ, and then all goes well, and he therefore truly receives Christ by faith according to M. B. definition, how much more may a wicked Calvinist, whom M. B. accounteth no heretic, retain this constant persuasion? Hath an Anabaptist a ●●●th of the soul, apt for such receiving, & hath not a 
Ibid.  Calvinist? Is evil life a greater bar to such receiving then naughty faith, whereas this receiving is wrought only by faith, not by life▪  
And what need I to rest & exemplify this by Libertines or Anabaptists, whereas the best & surest ground to refute M. B. in this point, is the general doctrine of 
M. B. ●●fu●ed by ●● 〈…〉 doctrine.  Calvin and Calvinists, and the same preached at large by M. B. himself in these Sermons. For as M. B. is sure, that he is justified, he is elect he is saved, he hath this special faith which apply Christ to him so properly and peculiarly▪ as though no man had interest in Christ but himself alone; so this faith, which is the right perfect justifying 
●ermo. 5. p●. ●7●.  faith, and proper to the elect, being once obtained, is never after lost, nor never can possibly departed from them commit thy sins never so greavous and horrible. Thus teacheth Beza in the Confession of his Christian 
Beza in Confes●a. 4. ●om. ●0. Co●●●. Institu. ●●b. ●. ca 2. ●●m. 1●. 15. ●●. pag. ●7●.  Geneva faith most plainly. This Calvin in his Institutions laboureth to prove very earnestly and diligently. This M. B. out of Calvin and Beza preacheth very directly, and expressly; and by scripture wickedly perverted seeketh to establish. It is sure (saith he) and certain, that the faith of God's children is never wholly extinguisted. Though it be never so weak, it shall never utterly decay ● perish out of the heart, Howsoever it be weak, yet a weak faith is faith, and such a faith, that the lest parcel or drop of ●ssureth us that God is favourable, friendly, and merciful ●●● ut. Minima fidei g●●ta facit was certo in●ui●● contemplari f●ciem 
Cal● ubi s●p. 〈…〉. 19  Dei p●acidam, sere●em, nobiso●e pr●pitia●, as writeth Caluin. M. B. having run a good while in this vain, concludeth: For conformation of my argument howsoever 〈…〉 
pag. ●●●.  bodies ●e 〈…〉 ●o all dissolution, ●et after our effectual calling within our sewles', supp●●e the fire be covered with ashes yet it it ●ier; ther● will no man say, the fire is put out, suppose it ●e covered. No more is faith put out of the soul▪ suppose it ●● so covered▪ that it sh●w nether how nor light outwardly. Finally, he repeateth as a most sure principle: It is certain, that 
pag. 28.  the faithful have never the spirit of God ta●e from th●● wholly in their greatest dissolutions, though they 〈…〉 〈…〉 th●rers, adulterers▪ etc. Whereas then every Calvinist, who once hath tasted of Calvins' justifying faith, as hath M. B. can never possibly lose that faith, but must of necess●●●● retain it perpetually, though he fall into never so 
The 〈…〉 Caluinists 〈…〉 Christ ●● w●l ●● the 〈…〉.  great dissolution and filthiness of life, become he a murderer, an adulterer, a robber of churches, a sink of iniquity (as many such justified and elect Calvinists are) whereas I say, all that notwithstanding he is not forsaken of the spirit of God, nor deprived of this special and singular faith, which M. B. so oft hath told us, is the only mouth of the soul, the only mean to eat and f●●d o● Christ: how can he possibly with any face or modesty, with any learning or reason, deny that wicked men receive Christ's body, whereas he alloweth, and that infallibly to the most detestable men, the spirit of God and this special faith, this month of the soul, by which most truly, effectually, & spiritually the body of Christ is eaten? 
Manifest 〈…〉 tradiction in the Caluinists doctrine.  let him with better advice mark this his own preaching, and doctrine of john Calvin and his Geneva church, and confer it diligently with his other fancy of evil men not receiving Christ's body in their sign▪ & he shall find this opinion to be altogether false, unprobable, and unpossible to be conceived or believed, and ●●● against their own preaching and teaching. And doubtless besides this special point of Calvinisme, which is so pregnant and direct to prove against M. B▪ the general sway of their doctrine, induceth the same; which 
The protest 〈…〉 faith a r●●te▪ of dissolute 〈…〉  is it provoketh men to licentious and dissolute life, in that it preacheth only faith to serve for Christian justice, so the very issue of that solifidian justification is this: when men in life are become most beastly and vicious, 
Luther T●●. ●. ●● de Capti●●t. 〈…〉 ca d● Baptismo. Zuing● Th●●. ●. ●● Act i●. disput. Tig●●r. fol. 6●8. N●●●i●●● 〈…〉 i●●is 〈…〉 Christ● 〈…〉 suo 〈…〉.  then to make them most vaunting and glorious for this ●●stant persuasion, that by only faith in Christ they are saved and justified: for that (as Luther taught) nothing but only infidelity could 〈…〉 such faithful Protestants of his sect: as Zuinglius wrote; all such, if they believe as he preached, they forth with were in as great favour with God ●● Christ jesus himself; and God would no less deliver them from ●el, no less open heaven to them, then to his only begot●● so●●e: as our first English Apostles and martyrs taught and ●ealed with their blood, wh●● we labour in good works to come to heaven, we do shame to Christ's blood. For having 
Fo● Act. & monument pa. ●335.  that particular persuasion, whereof is spoken, if we believe that God hath promised us everlasting life, it is impossible that we should perish. We can not be damned, except Christ 
Ib. pa. 1338. ●339.  be damned: nor Christ saved except we be saved. We have as much right and as great to heaven, as Christ, what soever our life or works be. For all they err that think they shall be saved, when they have done many good works. For it is not good life, but alonely, a steadfast faith and trust in God, that may bring us to heaven, be our sins never so great, and that it seem unpossible for us to be saved etc. This is the very pith & substance of the Lutheran, Zwinglian, Calvinian, English and Scottish Theology touching only faith, & this inferreth clean contrary to M. B. that wicked ●nd instructed in the Protestant school, may have, and by common reason and discourse have, as constant persua 〈…〉 to be justified in Christ, as men of more honest life. And therefore whereas M. B. saith, that such bad Protestants lack a mouth of the soul, that is, lack a constant per 〈…〉 in Christ's death, whereby Christ is eaten: he speaketh l 〈…〉 man that lacketh a face, that lacketh a forehead, or 〈…〉 that lacketh wit, that lacketh knowledge, that hath no skill in his own Theology, in his own religion, which by plain & manifest reason and proof, yea by expectence & ocular demonstration assureth us the contrary.  
The rest of this Sermon, which is principally in commending and magnifying the virtue of faith, that by 
Pa. 99 100 ●●●.  faith we have an interest, title and right in Christ, by faith we possess Christ: that true faith is a strange ladder, t●●● will climb betwixt the heaven & the earth: accord that g●●● between heaven and earth, that couples Christ and us together etc. all this and much more, as it is well spoken of ●●● Christian and Catholic faith, so being applied to the 
Catholic faith.  Lutheran, Calvinian, Anabaptistical, and Scottish presumption, that rash, and brainsick imagination 〈…〉 described, which the Protestants call faith; never I word of it is true. By that we have no right, title, o●●●terest in Christ; but the devil hath a right, title, 〈…〉 in us. By it we possess not Christ, but are possessed of his enemy. It is no ladder reaching to heaven, no cord that goes thither, but it is a steep breakeneck downefal, sending to helga rope or cable of pride▪ by which as the first 
●. P●●ir, ●. 40  Apostata Angels were pulled down from heaven to hell, and there tied up in eternal darkness, so by the same pride, arrogancy, & presumption (albeit these men baptize it by the name of faith) all proud schismatics and heretics, Apostates from Christ's Catholic church, despisers of that their mother, and therefore true children 
job. 41. ●●.  of that first Apostata Lucifer their father, must look to have such part and portion, as their father hath, whose example, and as it were footsteps, in this arrogant and Satanical presumption and solifidian confidence they follow.   

Of tuitching Christ corporally and spiritually.  
The Argument.  
M. B. guilefully magnifieth the spiritual manducation by faith, to exclude the spiritual manducation joined with corporal manducation in the sacrament.  
The definition of faith given by S. Paul, and cited by M. B. is examined, and by it is clearly proved, that the Protestant faith, which they call so, is no faith, such as S. Paul meaneth, but mere fancy and imagination.  
Christ in this world did esteem of carnal cognation, which M. B. wickedly denieth.  
His wicked corruption of Christ's words, that Christ's flesh is unprofitable, is directly against Christ's own preaching, and our faith of the incarnation. He in taking from the body all real conjunction with Christ, insinuateth a denial of the resurrection of the body, as Luther and the Lutherans prove plainly against the Calvinists.  
M. B. his objection taken out of the Gospel, that corporal tuitching of Christ is unprofitable. Why Christ required faith, & what manner of faith in them whom he cured from diseases. The place of scripture which M. B. objecteth (as likewise many other) proveth the clean contrary of th●t, for which be pretendeth it, vz, that corporal tuitching was a ●●re immediate cause of health, then tuitching by only faith. May had benefit of Christ by only corporal tuitching of hi● much more by both corporal & also spiritual receiving him in the B. Sacrament.  
CHAP. 16.  
HEnce forward the principal argument concerning the sacrament, newly entreated of (for here is much tedious repetition of old things, of the word sacrament, what word is necessarily required to make the sacrament, the doctrine of seals, and confirmation of men's right and title by seals etc. which being already drawn in to their several places, and answered before, I will therefore omit here) consists either in refelling the Catholic doctrine t●●ching Christ's real presence, or in confirming a vulgar opinion, that Christ is eaten by faith: wherein he bestoweth many words, which of themselves are not amiss, but that they are applied to an evil end: as, that the spirit of God uniteth Christians to Christ: that Christ is conjoined 
pa. ●●●.  to us with a spiritual band: that this is wrought by the power and virtue of the holy spirit, as the Apostle saith 1. Cor 12. 13. that all faithful men and women are baptised in ●ne body of Christ, that is, are conjoined and fastened with 
pa. 117.  Christ by the moyen of one spirit etc. that faith is a spiritual thing: that it is the gift of God powered down in to the ●●● of 
pa. 100L.  men and women, wrought in the soul of every one, and ●●● by the mighty operation of the holy spirit: that we ●●● Christ spiritually by remembering his bitter death and pa 〈…〉, 
pag. ●0●  etc. These and a number such other sentences, in which he spendeth many pages of this sermon, are in themselves good, true, Christian, and Catholic. But when ●e apply all this conjunction of the spirit to exclude the conjunction which is wrought by God's spirit to, but 
〈…〉 raf●.  yet not only spiritually, but also corporally: when he acknowledgeth no other receiving of Christ in the sacrament then that which is wrought as well without the sacrament, when soever we remember his death and passion; when he so advanceth this manducation by faith, as though there were not only no manducation so profitable, but also besides that, no true manducation of Christ's body at all: in this he playeth the sophister in undermining one verity by commending an other: he playeth the part of a crafty enemy, who showeth bread in the one hand, and while we behold that, striketh us on the head with a stone, which he holdeth in the other: 
Spiritual 〈…〉tion 〈…〉 corporal.  in one word, he playeth the very heretic, who either thinketh himself, or would his audience to think, that one part of Catholic faith gaynsaith an other; that the spirit of God uniting Christians with Christ their head spiritually, excludeth all corporal participation, which most of all, confirmeth & increaseth that spiritual conjunction: that spiritual eating by faith or remembering Christ's death & passion, is an enemy & opposite to the real conjunction of his body, which Christ himself appointed for that special end amongs other, that it might strengthen our faith & spiritual manducation both in the sacrament & out of the sacrament, and make us perpetually more mindful of his death & passion. Unto which mindfulness & careful meditation, we are a thousand times more stirred by one thought, when we conceive the same his most precious body here truly and really present, and though glorious, eternal, invisible, and indivisible in it ●ell, yet visible, divided, and broken in the sacrament for our benefit and nurture; we are I say more stirred to remembrance of Christ's death and passion by one such cogitation, then by all the bread broken, and all the ●●nkardes of wine, that are in a whole year filled out and emptied by the brethren and sistern in all the suppers & communions of Scotland and England.  
¶ Before M. B. come to extol his spiritual manducation by ●aith, he frameth an objection, as made by the Catholics; and by answering the same, maketh way as it were, and entrance to that matter. His objection is 
Objection. Pag. 110. ●●●.  this. If (say they) Christ's flesh & blood be not received but by faith in the spirit, than we receive him but by an imagination, by a conceit and fantasy. This is the objection, as he frameth it; which albeit it be none of ours, if it be taken generally, as though all manducation of Christ out of the sacrament were imaginary or fantastical, which is wicked to speak or think; yet being applied to the Protestants 
Answers.  receiving by their ●aith, it is good, and for such I acknowledge it. For their receiving by their ●aith, is mere imaginary and fantastical, to speak the best. And let us 
Pag. ●●●.  see, how M. B. can answer this objection. So (saith he) they count faith an imagination of the mind, a fantasy and opinion. But if they had tasted and felt in their souls, what ●aith brings with it, alas they would not call that spiritual jewel, & only jewel of the soul, an imagination. That we account faith an imagination or fancy, is ●alse; though one of the founders of your faith, that is Zuinglius, and 
Before. pag. ●●●.  his Tigurine church call it so. Howbeit we call it not so, nor think of it so, but esteem it as a very jewel of the soul, though not the only jewel, as you falsely term it. 
Faith not the only ●● well of the soul.  For that besides the cardinal virtues which also an jewels of the soul, and a number of graces of the ho● ghost reckoned up by the Apostle: every man that ha●● 
Gala●. ●. ●●.  a little skill in his Christian Catechism, knoweth that among the 3. Theological virtues, hope is a jewel of the soul as well as faith; and charity a jewel of the soul more precious and better than ●aith, as the Apostle expressly teacheth, ●. Cor. 13. 13. and by the one and the other is 
●. Timoth. ●. ●●. ●. joan. ●. 2●▪ Hebr. 4. 16. Rom. ●. 15. Gal●●. 4. ●. Rom. ●. 16. ●. joan. ●. ●● cap. 4. ●●.  engendered in good Christian Catholic men a great confidence, joy, and consolation of mind: and by the one and the other they feel in their hearts the holy ghost making them to cry Abba, pater; they hope confidently by the testimony of that spirit, that they are the children of God and his heirs. And by this firm hope, which the Apostle significantly calleth the confidence and glory of hope (not of 
Hebr. ●. 6. Rom. ●. ●●.  ●aith) they patiently expect and attend that which yet they see not. Thus we speak and think of Christian and Catholic faith, and never call this, imagination or fancy. But if you ask, whether we make so light account of the Protestant ●aith, that which was invented by Luther with the help of his old man, after received by Zuinglius 
Before. pag. 304. etc.  and set forth by john Calvin; this in deed we account a very imagination and fantasy, or rather a most wicked presumption and damnable arrogancy. And what can you say to the contrary, or reprove us for thus thinking, and thus saying? Marry say you, the Apostle 
Pag. ●●●.  describing it, Hebr. 11. 1. calls it a substance and a substantial ground. Look how well these 2. agrees, an imagination, and a substantial ground. They call it an uncertain opinion fleeting in the brain and fantasy of man: he calls it an evidency & demonstration in the same definition. Hereof M. B. concludeth: See how plat contrary the Apostle and they are ●●● the nature of faith. If a man should ask you, in what Apostle you find this definition of ●aith, I suppose your answer would be, in the Apostle S. Paul, whom by the name of the Apostle we commonly mean, and who is universally of Catholics esteemed the author of that epistle. If you answer so, as of necessity you must; 
S. Paul's epistle to the H●bre●●●● denied by the Calvinists.  then by the way you may note and hate the rashness of your felow-ministers of England, who in their late editions of the new testament, have taken away S. Fall, or the Apostles name from that epistle. You may note and condemn the wickedness and impiety of Beza, who in Calvins' life making a register of Calvins' Comments 
Beza in the end of Calvi●● life.  upon the new Testament, ●aith that he hath written 

Upon the Acts of the Apostles.  
Upon all the Epistles of S. Paul. Item  
Upon the Epistle to the Hebrews.   as though this were none of S. Paul's: & so both Calvin 
Calv●●● Beza in argument▪ ●uiu● epistola▪ ●● in cap. ●. v. ●●  & Beza labour to persuade both in the argument, & also in their comments upon the same Epistle. But let this pass. Come we to the Apostles definition, which is this, Faith is the substance, or substantial ground of things which ●● to be hoped for, an argument or sound & firm probation 
The nature & description of 〈◊〉.  and persuasion, (not as M. B. will have it, an evidence and demonstration, for evidence and demonstration is against the nature of faith) of things which appear not, no● are comprehended by reason, and therefore are not evident, as demonstrations are to reason and understanding: and yet for obedience to God and his word, which passeth all humane evidence and philosophical demonstration, we frame our will to obey it, and by the same, make out understanding to give firm assent and belief unto it, how so ever humane reason or argument suggest the contrary. As for example: in the Catholic Church upon Christ's word, assuring, that in the sacrament is his true natural body, the same which was delivered & crucified for us: to all Catholics how so ever they live well or il▪ faith is a substance, ground, and foundation of this verity; a ●ound, firm and unremovable probation and persuasion that thus it is, although it appear not evident to them, nether can they prove it by any demonstration or manifest reason, if they be once removed from the word of God & authority of ●aith. By such faith (●aith the Apostle) we believe the creation of the world, and all things which are therein. By such faith Abraham and Sara old and barren, received power to have a child, because they believed he was faithful who had promised: upon which promise and word of God they so rested, that they hoped against hop. For which cause of one man even dead by common estimation, there rose thousands in multitude like 
Rom. 4.  the sand of the sea. This faith was the right cause, why Abraham at God's word was fully resolved to have offered in sacrifice his only begotten son Isaac, in whom the promise of such infinite posterity and the Messiah to come was made. And though he could not see by ordinary reason or discourse, how the performance of that promise could stand with the death of that his only son, in whose life and by whose life the promise was to be fulfilled; yet through this substantial ground of ●aith he persuaded himself, that albeit he could not reconcile those two points which seemed to him contrary, yet God was able to do it, who could raise him up after death, and so after death make him to beget children, and multiply as he had promised. To this end the Apostle Paul referreth his examples and discourse of faith, that by it, as by a sure, certain and infallible rock, ground work, or foundation, in all adversities we are sustained, borne up, and confirmed in assured belief of what soever God hath said & promised, either touching this life or the life to come. And what maketh this for the Lutherish or Scottish special faith, whereby every Protestant, Lutheran, Zwinglian, Anabaptist, or Caluinist 
No similitude between S. Paul's ●aith & the Cal●in●sts.  warranteth himself, that his sins are remitted, that he is an elect, he is justified, he is the son of God, and as sure of heaven as Christ himself? What one sentence, word, or piece of word findeth he either here in this place of S. Paul, or in the whole corpse of scripture to confirm this special faith? S. Paul a 100 times speaketh of faith, & of divers fruits & effects of ●aith: but among them all, what one place is there, where faith signifieth, that every particular man is bound thus to believe? that such belief is necessary as an article of his Creed, without which he can not be justified, nor communicate with Christ? Let any such text of Apostle or Evangelist be showed, and I yield. If there be no such place, as questionless there is none, and this kind of faith being but lately invented by Luther and his old man, and never heard of 
Before▪ pag. ●●4.  before (and lest of all among the Apostles) therefore can not be mentioned in any part of the Apostles writings; it is as unfit to apply the Apostles speeches of the Catholic faith, to this Lutherish & Calviniā●aith, as it is to apply the evangelists words spoken of Simon Peter prince of the Apostles, to Simon Madge prince of all heretics▪ or to interpret of Beelzebub the god of Accaron, the duties, 
4. Reg. ●. ●.  honours, & sacrifices appointed for the God of the Hebrues, the creator of heaven & earth. And this place which M. B. mentioneth, is so far of from approving that Lutherish faith or presumption, that it clean overthroweth and destroyeth it, not only in the judgement and verdict of a Catholic man, but even of M. B. himself. For the faith 
The C●●oinist● faith resuted by S. Paul. ●  whereof the Apostle speaketh, is a sure & substantial ground, for that it is built upon god's word, which is most certain & infallible, and so with that there can not possibly be joined any falsity, as is manifest, no more than god can be false in his word or promise. But that Luther, Calvin, Beza, M. B. and every Protestant is elect, hath remission 
●l Catholics.  of his sins, & is justified; this is not only false in the judgement of every Catholic, but also of the most learned Protestants. Of every Catholic, because 
No salvation out of the Catholic church  he knoweth by god's word, that out of the Catholic church & ministery of the same, is no remission of sins, as the form of our Creed teacheth us, & Calvin himself granteth. By the very order of the Apostolical Creed 
Ca●●. Institut ●●● 4. ●●. 1. ●●●. 17.  we learn (faith Calvin) that perpetual rentission of sins resteth in the Church: because in the Creed, so soon as the church is named, by and by ensueth remission of sins. And this benefit 
●●●. num. ●●.  is so proper to the church, that we can not otherwise enjoy it, 
●●●. num. 4.  except we remain in unity of the church: out of whose lap no man may hope for remission of sins or salvation, as witnesseth Esai, 37. 32. joel. 2. 32. Exech●el. 13. 9 Psalm. 106. 4. Whereas then no kind of Protestaut remaineth in the Catholic Church, but is departed thence unto several & particular congregations, some after Luther, some after Calvin, some after Rotman, & some after other Sect-masters: therefore in the judgement of all Catholics (confirmed also by the testimony of Calvin, and authority of scriptures) it is very false and unpossible, that any Protestant remaining in his sect, should have remission of his sins, and be justified. It is false also (for a great 
The C●l●● for faith resi●●d by many ●●●●●s●●●ti.  part) in the opinion of M. B. of Calvin, and the Calvinists: item of Luther and the Lutherans themselves. For albeit Luther the first father and inventor of this faith reckoneth it perhaps as sure as any article of his faith, that he and all his scholars the Lutherans have remission of their sins: yet he believeth not so, nor can believe so of Zuinglius and the zwinglians, nor yet of Calvin and the Calvinists, all which hea●●ounteth for detestable heretics, as i●, or worse than Turks. For so ●● is well known, that he evermore ●●●l his dying day wrote & exclaimed against them. And the like thought Zuinglius and Calvin with their brood, of Luther & his 
Cap. ●. num. 1. ●. etc.  sectaries, as in part hath been signified before. Wherhfore this special faith and persuasion being common to every sect of Protestants, Trinitarians, Arrians, Anabaptists, zwinglians, especially to the Lutherans, who were first possessed of it: whereas yet M. B. if he follow Calvin, must needs grant, that these sectaries divided from his Calvinian church, notwithstanding their special faith have not remission of their sins, are not justified, are not elect: hereof he may learn most certainly, that this false faith containing certain and manifest falsity, is not the faith which S. Paul calleth a substance or substantial ground, as which hath in deed no substance, or ground, or firmness in it, but is a mere fancy, a mere toy & imagination taken up by every lightbrayned heretic, common to all alike, & by which all alike have remission of their sins in particular, one as much as an other, that is, never a whit at al. And therefore if the chief & principal eating of 
Before, pag. 298. 2●●.  Christ's flesh & drinking his blood, stand in this special faith, ● he telleth us, than his chief & principal eating of Christ's flesh is nothing. For in thus eating, he eateth nothing but lies and heresies, and feedeth on them, which is not very good nurture for his soul: and ●udas when he sold Christ, did eat Christ's flesh as spiritually, as any such believing Protestants, when they eat Christ's flesh by such a false faith.  
¶ agreeably to this foundation which he layeth, thereon to build the rest of this sermon, he proceedeth; heaping together a number of most absurd propositions, which might rather become a jew, than a Christian; if some Protestants bearing the name of Christians, were not as ill as jews. For he so runneth on in extolling his spiritual dealing with Christ by this wicked presumptuous, faith (so to call it) that he wholly overthroweth the mystery of Christ● incarnation, & living, and doing here in the world. For see how he goeth on: The carnal band, whether it be the 
pag. ●●●.  band of blood running through a race, or the catrnal tuitchin● of flesh with flesh, that carnal band was never esteemed of Christ in the time be ●●● conversant here in earth, he made nothing of that band. What wicked speech is this? Doth God by the very singer of nature, (besides his writte● 
M●●●●, 1●. 4. ●●●. 18. ●●. S●●d. ●●. 12  wo●d, wherein we are willed to honour our father and mother) imprint in the heart of every good child, a reverence, honour, regard and estimation of his parents; and had our Saviour Christ jesus no reverence of that carnal band, which himself specially commended ● What scripture reacheth thus▪ Where learneth M. B. this doctrine? 
A●●●iction ●●s●●red. Ma●●●. ●●. ●●. ●●●. ●. 4●. ●●●●. ●●. ●  doubtless no where. For albeit in the gospel, whe● some maliciously went about to interrupt Christ's preaching by mentioning his mother and brethren, he preferred the doing of his office, and service of his father, and preaching of his word, and saving of souls, before carnal kindred then importunely and to evil purpose objected, showing that we should ever preserve gods service before humain respect; and divine, spiritual, and heavenly blessings before worldly and fleshly courtesy or civilities yet to infer thereof that Christ esteemed not the carnal 
●●. 11●.  band, that he reverenced not carnal conjunction, that ●●● manner ●e denied that band, this is a wicked illation out of Christ's word: and as well might he have inferred with Martion and Manicheus out of this same place, 
〈…〉 ●●●●●●●●●●●●.  that Christ was not carnally borne of the virgin his mother, but fantastically; and as the English Protestants of the family of Love teach, that Christ was borne of the virgin Marie, no otherwise then he is borne of their flesh: and 
Articles of the Fa●●●●● of Love, p●●●●●d ●● London An. ●●78. ●●●. 43.  such illation or consequence drawn from those words by Martion, Manicheus▪ and these English gospelers, is as right as his. If M. B. had done, as some times the good ancient fathers do; that is, preferred the spiritual cognation before the carnal, because the one is universal, the other particular; the one good and available of itself, the other not so, except it be joined with the spiritual; the one, the right way to salvation ordained by Christ, who living and preaching tended to plant in all men such spititual conjunction, whereas the carnal cognation was not ordained as a mean to justify any, though in it, and by carnal cognation Christ was made man, whereby justification, redemption, & salvation is wrought in all: if thus M. B. had compared them, and preferred the one, his preaching had not been amiss. But simply and rudely to disgrace and disannul the one, as though it were of no moment or commendation in the scriptures, this is wicked, heretical, & inexcusable. Christ as 
Christ ●●●● r●d ●●● 〈…〉  the gospel treacheth, lived with the virgin his mother & joseph his supposed father, & erat subditus illis, and was 
●●●. ●. ●●.  obedient to them, and therefore somewhat esteemed them. Before he took flesh of his mother, he replenished her with all grace, and made her blessed among all women, 
●●●. ●. ●●.  with this prerogative, that all Christian nations and generations 
Ibid. 1. 4●.  which were to be borne. should ever honour her and account her for blessed in a singular sort. Here was some esteem of carnal cognation. When the Angel from God said to her, T●ow hast ●ound grace with God, Ecce 
Ibid. ●. ●●.  ●●ncipies in utero & paries fili●●: beh●ld thou shal● conceive in thy wo●●● and bear a son, accounting this very conception and childbearing a great grace, here was some reverence and regard of carnal band. When Christ 
joan. ●●. ●●.  hanging on the cross, in the extreme anguishes of death commended his mother to S. john, it was a sign, he had some esteem of her. Briefly, whereas he said in his 
〈…〉 ●7. ●●.  law which he gave to Moses: Maledictu● qui non honora● patrem su●●● & matrem sua●●: Cursed is he shall esteeme●● & ●●●●reth not his father & mother, we may assure ourselves, that this is a cursed collection, whereby this propnane minister gathereth out of Christ's words, that he honoured not, no● reverenced, not esteemed his mother or the carnal band which he had with her: which if he had done, or had been ashamed of her, he would 
Chr●●●●●. ●● March. ●●●●. 4●.  sever have been borne of her, as noteth S. Chrysostom upon that place of S. Matthew.  
¶ An other of his collections as good and Christian ●● this, followeth in these words. Saith not Christ himself John 6. to draw them from that finister confidence, that they 
Pag. ●●9.  had in his flesh only, My flesh profiteth nothing, it is only the spirit that quickens? In these few words M. B. showeth 2. or 3. very heretical tricks. First, in perverting the sense of this question like a Capernaite or Nestorian, and drawing it to the flesh only: as though we reasoned of 
The meaning of Christ's words. john ●. The flesh profiteth nothing.  Christ's flesh only to be given in vulgar and gross manner, as the Capernaites imagined; or as though we conceived it to be the only flesh of a man separated from the spirit & Jivinitie (the fountain of life) and so unable to give life: which was the sense and meaning of the Nestorians. Next, he playeth an heretical part, in geving to Christ's words what interpretation and meaning himself pleaseth, expounding that of Christ's only flesh, which the very drift & circumstance of the place proveth not to be meant of Christ's flesh, or any flesh at all, but only of fleshly and carnal understanding of Christ's spiritual words, according to a common phrase of scripture. For after these words, The flesh profiteth 
Rom. ●. God. ●.  nothing, it followeth immediately, The words that I have spoken to you, are not flesh, but spirit & life. But there 
joan. 6. 63. 64. 65.  are certain of you which believe not. Therefore did I say to you, that no man can come to me, unless it be given him of my father. Which words have this plain and necessary coherence: My words are spirit and spiritually to be understood, and so give they life. They are not flesh, nor to be understood after a fleshly sort, as do these Capernaites. For so they are not life. They are to be understood & comprehended by faith, not by sense or reason: which faith because you want, and follow your sense and carnal conceits, therefore you are offended at them. So true that is which I said to you, that no man can come to me, and in this sort eat my flesh, except it be given him of my father▪ except my father draw him, and illuminate 
Matth. ●●.  his understanding. For flesh and blood, hurnain● wit, discourse, and intelligence can not reveal these matters, but only my father which is in heaven. This is a plain, evident and true sense of Christ's words, and thus every part aptly joineth & justifieth one another: whereas if in the first, ye take flesh for Christ's flesh, & the spirit for Christ's spirit, there will be made either no 
Basil. lib. do bapts, ●ca. ●. August. d● doctri. Christ. lib. 3. ca ●3. Theophilact. in 6. joan, Chrysost. ●● joan 〈◊〉. 46.  sense, or a very hard sense of the words following, as the Christian reader by diligent conference of the place may perceive. And thus the ancient fathers interpret the place: S. Basil, S. Chrysostom, S. Austin. Theophilact, and others, of which S. Chrysostom (to allege one in steed of many) as it were of purpose writing against M. B. The flesh profiteth nothing (saith he) Christ speaketh not this of his flesh. Absit. God defend we should so think, but he speaketh of those who understand his words carnally. The flesh profiteth nothing, is not meant of the flesh itself, but of the fleshly understanding. And in the same place: flesh & fleshlynes here is spoken of them, who make doubt & move question, Quomodo possit carnem sum on nobis dare mand●candam, Ho● Christ cangeve us his flesh to eate● But Christ● words are spirit and life, that is, are spiritual, containing no carnali ie or natural consequence in the manner of geving his flesh: but are free from all earthly necissitie, and the laws of this life, as declaring the true geving and receiving of his flesh to be after a divine, mystical. & supernatural way. The summarie 
1. Corinth. ●. 14.  sense of it is given in these words of S. Paul: Animalis homo non percipit ea quae sunt spiritus: the sensual and carnal man perceiveth not those things that are of the spirit of God. for it is foolishness to him, & he can not understand 
Ibi. ●. ●●. ●2. 13.  them. But the spirit of God it is which revealeth them. A third heretical part and the same worse than either of 
Christ's words corrupted sacralegious●y.  these two, is that he addeth to Christ's words, & thereby most wickedly corrupteth them. Christ's words are as he telleth us: It is the spirit only that quickens, and my flesh profiteth nothing. But where hath Christ these words? Where maketh Christ any such opposition between his flesh and the spirit? Where saith he, that it is the spirit only that quickens? What impudent sauciness & wickedness is this, to thrust in of your own this particle only, and to join it to the spirit, thereby to take from Christ's flesh all force and virtue of quickening, which Christ in this same chapter ascribeth to his f●esh most expressly? Again. Where saith Christ my f●e●● profiteth nothing? what a wicked, and execrable, and double iniquity is this? First to say, that Christ's flesh is unprosirable▪ and then to father this blasphemous ●● truth upon Christ himself? Saith not Christ him ●●● again and again the clean contrary? Saith he not a the chapter by you noted: I am the living bread which 
joan. 6. ●1.  came down from heaven. If any man eat of this bread, he ●●● live for ever, and the bread which I will give, is my flesh ●●● I will give for the life of the world? Saith he not in the same place: He that eateth my flesh, and drinketh my blood, ha●bl● 
Ibi v. 54.  everlasting, and I will raise him up in▪ the last day? Are ●● these Christ's own words, my flesh is meat in deed, ●● 
Ibid.  my blood is drink in deed. He that eateth my flesh and ●●keth my blood, abideth in me, & I in him? If these be Christ own words, and if to have life everlasting to be raised that life in the last day▪ if to abide in Christ, and Christ ●● abide in us, be some profit, and all this Christ him ●● ascribeth directly to his flesh, which is the chief and principal 
See S. Cyril ●n ●oā●i. 4. a. 15. 16.  instrument conjoined with the divinity whereby God worketh these effects: what jewish impudency ● infidelity is it to say, that Christ's flesh profiteth nothing 
Christ's flesh sav. to the wo●d.  which flesh giveth life to the whole world? doubtless ●● Christ's flesh had profited nothing. Christ would ne●● have taken flesh nor come in to the world, which he di● 
Rom. ●. ●. Ephes. 2. ●●.  to this end that in his flesh, & by his flesh, he mi●h● cond●●● sin●e: that by his flesh he might make an end of thatching ●●●●● which was either between jew and Gentil. or ●●● and man: and in the body of his fleshy ● as the Apostle speaketh 
Co●o●. 1. 22.  ●●●ght reconcile man to God, and by the some 〈…〉 oven for us the way to heaven. And therefore M. ●. 
Hebr. ●●. 20  denying Christ's flesh to be profitable, were as good●●●● with our Familianes, that Christ never came in 〈◊〉 but only in spirit and mystically: and so all Christi 〈…〉 may say to him and of him, with S. john, that he in not 
2. joan. ●.  confessing that Christ came in flesh (which by plain consequence he flatly denieth) is ro● of God but of the devil, he 
1. joan. 4. ●.  is a very seducer, and an Antichrist.  
A third collectiō●e maketh of like quality with the ●ormer, 
Pag. 11●. 116.  in these words: Suppose Christ's body be not ●u● in the band ●● mouth of thy body. And wherefore should it? H●th he 
M. B. obiecti●.  not appointed bread & wine for the nurture of thy body? and may not they content ●ow? Are they not sufficient to ●u●rish ye● to this earthly & temporal life? God ●ath appointed Christ to be delivered to the inward mouth of the soul. The flesh of Christ is not appointed to nourish thy body, but to nourish thy soul in the hope & in the groweth of that immortal life. And therefore I say, suppose the flesh of Christ be not delivered to the land of thy body; ●et is it delivered to that part this is should nourish. Here a man might demand of M. B. how he can match 
〈◊〉  these words with the last. If Christ's flesh profit nothing, how nourisheth it the soul to life immortal? If it may nourish the soul, why not the body? or ●ow is Christ potent to profit the one, and impotent to benefit the other? Nay if it profit nothing, how can it be beneficial either to body or soul? Next, the reader may mark how directly his words tend to denial of the rosurrection of our bodies, which in deed is an opinion already much spread among these brethren; and this denial of our corporal communication with Christ, helpeth it forward exceedingly. For as though there were no difference between the body of a man and of a beast, both which once dying should lie & rot eternally, what need Christ's flesh (saith he) for the nurture of our body? May not bread and wine, and flesh & fish, & such other good cheer as we have in Scotland, content you? Are not the sufficient to nourish you to this earthly and temporal life? Yes truly. And if we had no more to look for but 
The flesh of Christ ●●ed●t●●● eternal ●if●.  this earthly and temporal li●e, which belike is all that M. B. and his ●elow ministers care for, then earthly and temporal victuals would serve and suffice us abundantly. But whereas Christians have an other life which they expect besides this earthly and temporal: whereas they hope, that not only their soul, but their body also shall enjoy life immortal; they can not content themselves with bread and wine, and flesh and fish, and such other belly cheer, with which these Sadduces and Epicures can nourish their bodies to an earthly and temporal life, & there with well content themselves looking no farther; but they require such food, such meat, as feedeth both body and soul to life eternal. Which seeing Christ promised, and promised that to that end he would give his own body 
joan. 6.  the bread of life, we therefore in respect hereof contemn this Geneva bakers bread and tapster's wine, and tell M. B. that in thus preaching, he preacheth like an epicure, like Martion, like Cerdon, like a number of his fellow ministers and Gospelers of this age, who upon pretence of the immortality of the soul, deny the immortality & resurrection of the body▪ both which our faviour by imparting his precious body to both, nourisheth to life immortal: and these wicked and profane Sadduces by denving that grace unto the one, take from it so great a help and instrument of eternity & immortality, which in time also they will doubtless deny and take from the other. Hereof hath been spoken before, where was showed, that the ancient fathers drawn 
Pe●●re, paz. 169. 170.  from this communication of Christ's body with our body, a very common and very effectual argument to prove the resurrection and immortality of our bodies. Here let it suffice to warn the reader thus much, that as of old in the primitive church, Cerdon▪ Martion, Basilides, Carpocrates, and such other Archheretikes denied the resurrection of our bodies; & the Catholic fathers, S. Ireneus, S. Gregorius Nyssenus, Tertullian, S. Hilary, and others argued against them out of this Catholic verity, that our bodies being made partakers of Christ's body in this B. sacrament, were thereby assured of resurrection 
The Calvinists, condemned for S 〈…〉 by 〈◊〉 ●●low Protestant's.  & life eternal: so in our days not only Catholic writers & bishops, but even Luther also & the Lutherans accuse and condemn the Calvinists and Sacramentarie● as guilty of those damnable heresies, because against the general faith of all the ancient fathers they deny 
Zuingl. Tom. a in Respon. ●● Lutheri lib. a● sacramento. ●ol. 415.  to Christian men the corporal and real participation of Christ's body. When as Zuinglius had reproved Luther for writing, that Christ's body caten corporally nourisheth and preserveth our bodies to the resurrection, Luther at large defending this proposition both by the authority of Christ and of the ancient fathers, in fine concludeth thus: According to the old fathers, our bodies are nourished 
Luther. Tom. 7. W●●●mb. Defensio v●rborum Can●▪ fol. 408. 409.  with Christ's body and blood to the end our faith and hope may rest upon a more sound foundation, that our body naturally receiving the sacrament of Christ's body, shall also in the resurrection become incorruptible and immortal. And for that cause, Christ will be naturally in us (saith Hilary) both in our soul, and also in our body, according to his word joannis. 6. Which thing because Zuinglius and OF colampadius denied, he therefore pronounceth sentence against them as plain infidels. These gentle Sacramentaries (saith Luther) 
Ibi. fol. 390. T●e Calvinists. A●ir●ist●.  make a fair way to deny God, Christ, and all the articles of our Creed▪ and for a great part of them, they have begun already to believe nothing. And certain it is, that they tend to a very Apostasy in this article of the resurrection: Certum est 
They deny the resurrection.  eos spectare ad manifestam in hoc articulo Apostastam. And as it is chronicled by those that were present eye-witnesses, Richerus (whom Calvin sent from Geneva as an 
Villagagnon de 〈…〉 is't. contra M● 〈…〉 Cal. in p 〈…〉. lib. ●. et in Epistola ad Magistratum Gene ●●n●em.  Apostle to preach his gospel in the new France joining to America) among his Calvinists there, preached the eating of Christ's body to be peculiar and proper to the soul, as here M. B. teacheth, for that▪ hope of resurrection was only for the soul, and not for the body. And being after convented & examined, what he meant to preach so, he answered that he would stand to his preaching and justify it; repeating again this reason, quia spes vitae non 
Ibid. ●● cap. 71.  est corporum, sed animarum: for that the hope of eternal life appertaineth not to the bodies, but to the fowls. Briefly, one Pappus a Lutheran Doctor of Strasburg, a dozen years since writing against Sturmius a Caluinist, Rhetoric reader in the same city, rehearsing in fine the Caluinists Creed with this preface, I will (saith he) friend Starmius, ●● 
Defends 3. joan. P●pp● contra D. joan. St●rmiū. pa. ●04. anno. ●580.  cite to thee the Creed of these Calvinists whom thou dost defend, not as they protest openly in words, but as their mind is and intention which also they utter in their writing, and ●● not able to conceal in their familiar talk And beginning with Credo in Deum patrem multipotentem etc. I believe is 
The Calvinists Creed.  God the father, who can do many things etc. when he cometh to this article of the resurrection, thus he uttereth it: Credo noncarnis quae ad vitam non alitur nec sustintatur in sacra Eucharistia s●d animae tantum resurrectionem, & vitam aeternam. I believe the resurrection and life eternal only of the soul not of the flesh, which is not ●ed and nourished i● the holy Eucharist to eternal life. Whereunto immediately he adjoineth these words, which I wish M. B. to consider. Here thour (Sturmius) wilt use (I doubt not) all manner of 
●bi pa. 105.  exclamations and crying● out against me. But that skilleth ●●. For thou hast taught in thy Rhetoric, that all such Rhetorical exclamations and amplifications are nothing but repetatio pri●cipi●, id●e repeating of that which is in question, words and wind without matter Ostende si po●es. & si bonus es, quicquam i● isto abominando & blasph●mo S●mbolo falso imputari ijs ●●●ū●u causam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defendendan suscepisti: show me if thou be able, and if thou be a honest man, anything in t●● abominable and blasphemous Creed, which is falsely attributed to these (Calvinists) who●e cause thou a wicked rhetor ci●● hast taken upon thee to defend. These words touch M. B. to the quick. For his preaching as directly tendeth to denial of the Creed, and namely this article, as lightly may be ●ound in any other of his false brethren, be they Calvinists never so pure and zealous.  
¶ One more collection (and this shall be the last) to like effect as the former that is to disgrace all corporal communication with Christ, he maketh in these words: So it is, that never no m●n was better for carnal tuitching i● 
Pag 119.  Christ. As the woman troubled with the bloody issue, upon th●● persuasion that Christ may cure both body and soul, she co●es 
Pag. ●●●.  to him, and as the text sais, she presses through the multitude till she come to him: and when she comes to him, it is not said, that she tuitched his flesh with her hand; in case the Papists would ascribe the virtue which came out of him to her carnal tuitching (O how careful this man is to withdraw all virtue 
M. B. straineth the text against Christ  from the flesh of Christ and real tuitching thereof) but it is said, she tuitched only the hem of his garment, and with faith, which is the hand of the soul, she tuitched Christ. Hereof he concludeth. To let you understand, that she tuitched 
Pag. ●●●.  him by faith, he saith to her: Go thy way, thy faith hath saved thee. She tuitched him not so soon by faith, but incontinent there comes a power out of him. So that this tuitching of him hath ever been, is, and shall be profitable: as the corporal 
Pag. 128.  tuitching of Christ never was profitable, is not, nor never shall be profitable. These words as the Christian reader may easily see, tend to evacuate and disannul most of Christ and his Apostles actions here in this world. If he had said, that faith was requisite in those that songht to Christ for help, as Christ himself teacheth, like as the physician of his patient requireth credit and obedience, that he trust him & obey him, before he will undertake to cure him; he had spoken like a Christian, and like a true preacher, and one that had a little marked the scriptures, whereof they talk so much, and (for aught may appear) understand so little. But to attribute all to the faith of the party, and to withdraw it from all other actions, unto which it is as properly, yea more properly due; this is dishonourable to Christ, and quit besides, yea against the whole story of the Gospel. Christ coming in to the world and preaching among the jews for this end, that he might plant his faith amongst them, ever urged them to this faith, required of them this faith, without this faith seeldom did any miracles, & sometimes (as the evangelists express 
Marc. ●a. ●. 5. 6.  the matter) could not do miracles in some places, because the people were so full of unbelief and incrudelity: for that it was against God's ordinary providence & Christ's wisdom to show his miraculous power, where men were bend to contemn, mock, and laugh at him rather than take benefit by him: among which people to have showed forth any such divine operation, had been nothing else, then to have watered a dead tree, and sowed corn in the sand, or upon a rock. For this reason Christ so commonly required faith, as being a quality necessary to make men capable of his grace and benediction other temporal or spiritual. Yet the v●ne story of the gospel in the same place noted by M. B. & sundry the like, prove other things, as coming to Christ, praying, requesting, perseverance, charity etc. to have been as requisite as such credulity, and to have con. curred as effectually to the obtaining of such graces, as did this faith or good opinion of Christ's person. F●● that by the way let the reader mark, that the faith here, 
What faith was in t●●m whom Christ healed.  and in like places commended, is not the Catholic faith of Christians, which we universally profess in Christ's Church, much less the Protestant faith, or solisidian conceit, or rash presumption of their particular iustificatico and remission of sins, but only a reverend opinion & persuasion, that Christ as a blessed man and prophet was of ability to do such things. And thus Christ himself describeth this faith in divers places, namely and most expressly in S. Matth. Where two blind men crying 
Matth. 9 ●●.  on him to have their sight, Christ called them unto him and said to them: Do you believe, that I can do this unto you▪ They answer, yea lord. Then he touched their eyes saying▪ according to your faith be it done unto you. The like is mother 
Matth. ●. 2. ●. 3. Marc. 1. 40. Ibi. 9 ●●.  places. Now if we well consider the manner of such histories, we shall easily find, that other actions, & namely corporal touching of Christ, was as requisite to obtain such benefits, as was this persuasion; and that even in such places, where this faith & persuasion is most highly commended. Whereof this very story mentioned by M. B. is a plain demonstration. For as the 3. Evangelists 
Matth. 9 2 ● Marc. ●. ●●.  which all write this story, describe it, the faith of the woman was as good before she touched Christ's garment as after, and in the Protestants conceit much better: for that before she touched his garment with her hand, she touched Christ by faith, that is, she had full confidence & assurance, that he was able to cure her, & perhaps that he would also do it; whereas after the touching when Christ called her, she came trembling, & with great 
●u●. 8. 47. ●●sore. pag. 303. 304. etc.  scare sell down at his feet, which is clean contrary to the Protestants secure confidence and courageous persuasion. Yet this her great faith or confidence notwithstanding, she had not of Christ that she sought for, so long as she touched him by faith only, though it were never so strong. But so soon as she had joined thereto corporal touching, forthwith her disease left her. Whereby we see, that in this very story, which M. B. hath made choice of, the corporal action was a more direct and immediate cause of health, than was her faith or good persuasion of Christ, though that were requisite also. And whereas M. B. like a right scholar of Calvin, that is like a right Saracene rather than a Christian, carefully sorewameth his reader against the Papists, that this woman touched 
Impious collictio against Christ.  only the hem of Christ's garment, not his flesh, or any part of his holy person, left the Papists should ascribe this virtue to the carnal tuitching, if he had but one dram of like honesty and faith, as this simple woman had, he would never have made such a brutish & senseless note: whereas any man, not of Christian faith, but of humane wit and discourse may easily see, that if the touching of his only garment, or hem thereof, had such force and virtue, by many more degrees his holy body and person had it. For this virtue was in the garment or hem thereof, nether by virtue of the matter or form, nether 
Corporal touching of Christ profteth.  of the sheep that bore the wool, or wever that made the cloth etc. but only of the person who wore it. And this the woman could have taught him, if he had so well marked her words, by them to learn a truth, as he maliciously expoundeth them to the dishonour of Christ thereby to feed his heresy. For according to the Evangelist, she said within herself: Si tetigero vel vestimen. 
Marc. 5. ●●.  tum eius. If I shall touch yea so much as his garment, I shall be whole. which is in effect, as if she had said: I will not presume to touch his divine person, his sacred flesh for that I am unworthy of, and I know that it is of infinite grace and efficacy: it may suffice me, if I may come to touch any piece or part of his shoe, of his coat, of the left thing that is appertaining to him. So that she with the Papists would much more ascribe this, or a greater matter ●o his carnal tuitching, that is to the tuitching of his holy person, who was persuaded that it would serve hertu●ne, if she might tuitch but his garment. And whereas our saviour by that tuitching did immediately ●u●e 
Marc. 5. ●●.  her, he thereby declared, that to receive him not only spiritually as she after a sort did, but also corporally, must needs contain great and uncredible benefit, when as the only tuitching of the hem of his coat or gown was so beneficial. The like is to be judged of all other, who being persuaded that Christ was of ability to do 
Corporal touching of Christ proiteth.  them good, and requesting it of him, yet obtained not that good by their tuitching of Christ by faith, but only then when besides, other they tuitched Christ, or Christ them actually and corporally. Which thing the Evangelists against such profane and Antichristian collectors do precisely note: as when the leprous man ca●●● 
Marc. ●. 40. Matth. 8. 3. Lu●. 5. ●3.  to Christ, besought him, kneeled down to him, and said to him, If thou wilt, thou carst make me clean: although here he had already tuitched Christ by faith, yet thereby he was not cleansed: but it followeth in the Evangelists; Christ having compassion on him, stretched forth his hand and tuitched him. and so cleansed him. When certain blind men 
Mat, 20. 30.  cried after him as he passed by the way, Lord have mercy upon us, thew son of David; & although the multitude rebuked them for their crying and importunity, they for all that held not their peace, lu● cried so much the more, Lord have mercy upon us, son of David: here was tuitching by faith. Yet remained they blind notwithstanding, until our saviour with his hand tuitched their eyes, and 
Ibi. v. 34.  then immediately they saw. And so was it in the other story 
Pag. 328.  of the 〈…〉 men rehearsed before. And generally, albeit such as came to Christ for ●elpe, had faith in him: yet the Evangelists make Christ's tuitching to be the more immediate and ●●e efficient cause of such help as they received. For which reason, as S. Mark & S. Luke wnte, multitudes of people both in the fields, and villages, 
Marc. ●. ●0. Luc. 6. 1●. Marc. 6. 56.  and cities where he passed by, as many as had any burtes or diseases pressed upon him to touch him: and they laid forth their sick in the streets, and besought Christ, that they might touch but the hem of his garment. And as many as touched him were made whole, whereas many other who had as good a faith as these, and yet came not to tuitch him corporally, went without such comfort, as these which tuitched him, obtained. For so much the words of the Evangelists necessarily import.  
And therefore whereas M. B. out of this faith of the good woman, maketh a general rule that tuitching of 
Pag. 2●●.  Christ by faith was ever profitable, but the corporal tuitching of Christ never was. Item, Corporal tuitching of Christ 
Pag. 12●.  hath never been, is not, nor shall never be profitable, although I defend not nor approve in our que 〈…〉 the one without the other: and the corporal receiving of Christ in the Sacrament without faith, and charity also, is not only not profitable, but also damnable: yet because this assertio of his tendeth to Christ's dishonour & 
Christ corporal ●●●●●ing 〈…〉 profitable: yea without ●aith.  is a manifest falsity against the truth of the Evangelists, I can not omit it, but must needs tell him of it. For Christ's corporal tuitching was profitable to many, who when Christ ●o tuitched them, nether had, nor could have any power to tuitch him by faith. When Christ by tuitching Peter's mother in law healed her, it appeareth not by any 
Mat. 8. ●5.  word of the text, that she had any great faith in Christ. And whether she had or no, the man deaf and dumb 
Rom. ●0. ●7.  could not have faith (for faith comes by hearing) and yet Christ's carnal tuitching of him was profitable to him: for that Christ by tuitching his tongue and ears, opened his 
Marc. 7. ●●. ●5.  ears, and loosed the strings of his tongue, so as he both heard well and spoke well, which was some profit. What faith of Christ could be either in the dead son of the widow 
Luc. 7. 14. Matth. 6. 2● Luc. 8. 54.  of Naim, or in the dead daughter of jayrus? when as yet Christ by tuitching the coffin wherein the first ●ay carried towards his grave, raised him; & by holding the band of the other, restored life to her. Briefly, albeit M● chus servant to the high priest, might have faith bec●●● he was a man, yet it is ve●y unlike he had any, when he carried the lanteine to help them and to show them their way that apprehended Christ and after crucified him. And yet when S. Peter had wounded him, and ●● of his care, and Christ, by tuitching the wound restored 
Loc. 2●. 51.  him his care again, although he wanted fait●, this ●●nal tuitching of Christ was some what profitable: except M. B. count it not unprofitable, for a man to leesets ears. For if he count that unprositable, than doui●●● he must needs count it profitable for a man to recover them when he hath lost them. And therefore to coclude this against M. B. whatsoever the corporal tuitching of Christ is now, or hereafter shall be, whereof he pronounceth so considently; surely heretofore some times● 
Real presence of Christ in ●●●● B. ●●cra●unt.  hath been profitable, even to those which had no fa●th Much more, & incomparably more may it avail them▪ that having faith and so receiving him spiritually, corporally also receive him in the dreadful mystery. And so ●. Chrysostom & S. Cyril apply these stories mentioned 
Chrysostom. in Matt●, homil 51.  here out of the Gospels: If (faith S. Chrysostom) all th●●● who tuitched only the hem of Christ's garment, recovered their health, how much more shall we be strengthened & comforted, if we shall receive him altogether with in us! In ●● 
Cyril▪ in joan ●●b. 40 ca 14.  manner S. Cyril. Christ by tuitching the governors daught●●●●●●. ●. & the cessin wherein was the widows son, Luca. ●a●sed them both: pr●●i●g thereby that hi● body was able to ge●e ●●e 〈…〉 solo actu suo ●o●●upta redinte●rantur, ●●. modo non ut 〈…〉 q●i ●arnem illam & gust●●● & marcicamus● If then by his 〈…〉 vitching, things perished ●e restored 〈…〉 〈…〉 who 〈…〉 〈…〉 all 〈…〉 e who lost and ●a●e that ●●me ●●e●● 〈…〉 〈…〉 〈…〉 will reform to immortality, those that are made ●●●●a●er● of him.   

Manifest falsities and untruths against the Catholic faith.  
The Argument.  
Six gross ignorant untruths (besides many lesser) uttered by M. B. about the miss. Concerning the sa ramental words prenounced openly, as is the fashion in the East church, & was so used from the beginning. It clearly proveth the real presence, which is truly made, when the words be pronounced by a lawful priest e●her secretly or openly.  
Aseventh fowl untruth (accompanied with many followers) touching the words of Consecration which he accounteth magical, is answered and refu●ed most plainly by himself. Christ is really present in heaven, and in the sacrament at once.  
CHAP. 17.  
HEnce forward M. B. falleth in hand with comparing together the Scottish communion, and the mass: and then to make certain arguments against the real presence of Christ in the sacrament; in which how like he is to do any great harm to the mass or Catholic faith, the reader may guess by this, that questionless he knoweth not, nor understandeth the matter whereof he pretendeth to 
Untruths gross and manifest.  speak: but in declaration thereof, poureth out such gross untruiths▪ and ignorant assertions, as the worst minister in Scotland perhaps would be ashamed of. Truly the simplest waterbearer in Edinburgh can hardly talk of the mass more ignorantly. Of which I will give experiment by writing down some ● among a great numbers of his more sensible false assertions and ignorances. 
1  And let this stand for the first▪ The Papists make the whole ver●●e of Christ institution to stand in 4. or 5. words. ●●● 
Pag. 114.  skilled not if they con●ented them with those words, bec●●●● they are the words of the institution; but they e●ke to the words they pair from the words, and al●er the meaning of the said weras which they keep as they th●se. Here are shuffled together a heap of untruth S. For nether make we the whole virtue of Christ's institution to stand in sou●e or f●● words, although for the consecration of one part ●● the sacrament four● or five words serve● for evident it's that Christ himself used no more) and f●r consecrati●● of the other part we use above twises. words twisere. peared and those words the church observeth, and commandeth to be observed so religiously that no Catholic Priest either adds to them, or par●●h from them, ●● altereth any syllable in them: much less altereth the mannine, which we co●n● so necessary and essential, that ● any alteration be made thereof, it is no sacrament, nether in baptism. nor yet in the Eucharist. Next because ●s audience should think he hath some skill in the Ma●●, he pre●endeth artificially to divide the mass (whi●h ●t call the suppe● saith he; which might be n●ted for an ret●uth by the way▪ for although in a good sense the sacrament may be termed the supter of our Lord, yet we use not that manner of speech; much less use we to call it the supper, which is a term profane, and contemptible: and we call it no more a supper then a dinner) in to su●st●mid 
Pag. 1●4.  thines and accidental. Among the substantial, there must be a Priest, that is such a ●re (after this man's construction) a takes v●on him ●e office of our mediator Christ jesus ●o i●ercede 
2  betwixt God and men: which is an untruth joined with ignorance. For what soever office priests have by order of Christ and his church, it is nothing like the office 
●●l. 1. 4. 2. Cor▪ 1. 1●. Coloss. 1. ●0.  of Christ's mediation: except he think that every priest suffers dea●● for the sin●●● of the world▪ & by h●● blu● recon●●le●●●od to m●n, and pa●●●e●h all ●●i●●● in ●e●ven a●d 〈…〉. A great absirditie but proceeding of ignorance, 
3  he objecteth, ●●at to he ul storce ●● themasse is required, that the priest ●ff●r the body and blood of Christ. Which absurdity he proveth by this sage reason. We come here 
Ignorance.  (in the Scottish supper) to receive these things. There (in the mass) the priest offers them to God the father. Which is to great foolishness and ignorance, either to measure the sacrament of Christ's church by their Scottish devise: or to say, we can not offer to God that which we receive of him. By which wise reason they in their supper can not offer themselves to him in a spiritual sacrifice, no nor offer to him so much as the sacrifice of thankesoeving, or praise, 
Before. pag. 258. 259..  which yet they tell us they do still. But hereof hath been spoken already, to which place I remit the reader. Concerning 
4 Pag. 135.  the priest, who only can say the mass, one thing required in him, & that so necessary, as without it he can not be a priest; is that he have power given by the bishop to consecrate, which power is justified by the unction and shaving of his crown; as truly, as the ministers power given him by the superintendant (as in England) or by the assembly of ministers and Elders (as in Scotland) is justified by having a fair long beard, and a sister in the lord, to keep him company at bed and at board. I omit a number of other falsities uttered in this place by him for that they are not particular, but general, agreeing to him with the rest of 
Pag. 138.  the ministery: as that a priest hath no calling nor office now in the church of God: that he offereth sacrifice without a command: that he should speak out clearly in ●knowe● language 
Pag. 139.  & so forth, these are common lies & therefore I will not he●e lay them to M. B. his charge. Albeit he may take 
5  that to himself, which is an untruth joined with ignorance▪ and I think not avouched by any of the more 
Pag. 1●6.  learned Calvinists▪ that sorsooth we make two things necessary to the action, without which the action can not be. W●●h u● the lor ●●●●●ver it can not be; without the ●ive words of the institution it can ●●● le. For if he understood what is meant by the action in the mass, he should find, that without the lords prayer (if by it he mean the P●●●r noster) the action m● le; and thereof ●re that he falsely and ignorantly couple●h together as things of like necessity, the words of the Institution, and the lords pra●●r. Touching the form of consecration, so far as I understand of 
6 Pag 14●.  it (saith he) it stands in these 5. words, Hoc est enim corp●●●eum, and in the whispering of them. For if ye whisper the● not, ye tine the fashion of incantation. For the thing that we c●● sanctifying, they call whispering. Here is again untruth upon 
Of pronouncing ●●● words of consecration.  untruth, only somewhat excusable for that he pleadeth ignorance, adjoining to his assertion, so far as I understand, which is almost as little as nothing. For nether do they sanctify the bread & wine, nor can they by their doctrine join any sanctification unto it, and M. B. himself 
See before pa. 151. 152. 153. 154.  albeit he use the term of sanctification, yet in this very place refuteth all true sanctification of the bread & wine: & we call not sanctifying whispering, no more than they call it g●pling, or hallowing, as hunters do a fox, because after 
Pag. 137. See before pa. ●16. 22●. ●●●.  Caluin, M. B. requireth and urgeth very carefully that the minister preach & proclaim his sermon publicly, & with ● clear loud voice. As for the words of consecration, whether by a lawful priest they be pronounced a loud with an audible voice, as from the beginning until this present hath been the use of the Greek church, and of old it seemeth to have been so likewise in the Latin church: or whether the words be pronounced, as now the universal custom is with us in a low voice and in silence, the effect 
The real presen●● ever believed in all Christ●nd●●.  is all one: and no Christian of any wit ever doubted, but as of old in both churches, so now in the Greek where the words are uttered aloud, as well as in the Latin church, where they are pronounced otherwise, the effect of consecration followeth in both alike. That in the 
Clemen● Constitutio. Apostolic. lib. ● cap. 17.  ancient church the priest spoke the words aloud, we find in S. Clement the Apostles fellow, in S. Ambrose, ●● others, and that the people were then accustomed to say Amen, and by open confession to acknowledge for true, 
Ambros●●e sacram. lib. 4. ca 5. ●● De ●● qu● 〈…〉 mist. cap. 9 L●● de 〈◊〉 7. mensis Sermo. 6.  the priests words. Whereof writeth S. Ambrose thu●▪ The priest saith, it is the body of Christ: and thou answere● Amen, as much to say as, truly so it is. That thou confesses with they tongue, retain and hold fast in thy heart and mind. For in vain (saith Leo the great) do they answer Amen to the priests words, who dispute and make arguments against that which is there received. The like usage of answering Amen by the people, appeareth in the most ancient 
Vide bib●●●●● ca●● sanctorum Patrum. Tom. 4. ●● initio.  Masses or Liturgies of S. james, S. Basil, S. Chrysostom, and others. And that at this present, the same order still continueth in the East churches, it is testified by Bessarion Patriarch of Constantinople in his book of the sacrament, etc. The priest (saith he) pronounceth the words of consecration with a loud voice, juxta orient ●is Ecclesiae ritum, 
Bessarion l●b. de Eucharistia ●● ve●●● consecrati●.  according to the manner of the East church: and the people severally, first at the consecration of the body, than again of the blood answer Amen, truly so it is. And by answering Amen to those words, verily say they, these gifts are the body and blood of Christ. So we believe▪ so we confess. Thus Bessarion. And to join hereto one 〈◊〉 example which may serve in steed of many, as being taken out of the Liturgy or Mass called universalis CANON used universally by all Christians in a manner over all Africa, especially 
M●ss●. ●●●● Canon universals. Tom. 4. Bibliothec●. pag. 1●1.  in the most large and ample kingdoms of Aethiopia: at the consecration of either part of the sacrifice, the people likewise give assent and approbation to the priest in this sort. The priest speaketh; Christ the night in which he was be●rayed, took bread in to his holy and immaculate hands; & 
Christ g●●● thanks, blessed, and sanctified the bread.  looking up to heaven to thee O God his father, give thanks, blessed, & sanctified it, saying: take & eat ye all of this: This is my body which shall be delivered for you to remission of sins. The people answer; Amen, Amen, Amen. truly, truly, truly so it is. We believe, and trust, and praise thee O our God. Hoc vere tuum corpus est. This here is truly thy body. The 
R●●l pres●●●●  priest proceedeth: Christ likewise taking the chalice & giving thanks, blessed, and sanctified it, and said to them; Drink ye all of this. This is the chalice of my blood, which shall be shed for you, and for the redemption of many. The people answer: we believe, and trust, and praise thee O Lord our God. Hic vere 
Real pres●●●●  ●●us sanguis est: this truly is thy blood. This is the order of the Christian churches in the East and South, in Asia & Africa: & this was sometimes the custom in the West in Europe. And if it were now retained, it would not ●arme, tyne, or hinder the verity of consecration, or Christ's real presence: but it would harm, hinder, and discover perhaps many faithless, godless, and Christles Calvinists, who now sometimes like hypocrites are present at the church sacrifice, because they are not driven to make such Christian confession of their faith in this behalf, as was the ancient custom in both church's East and West, and at this present continueth in all churches of the East. And therefore when M. B. speaketh as here he doth, every word he speaketh, is a fowl untruth. It 
Untruths no 〈…〉.  is a fowl untruth to say, that we call whispering that which they call sanctifying. It is a fowl untruth to s●, that without whispering we account the words of Christ to lack their force. And when he calleth consecration incantation, that is an untruth S●●●●ical & blasphemous, because it reacheth not only to a● the ancient primiti●e church, as hath been showed, but also to Christ himself. 
Before. pag. 49, 50. 51.  For we use the words of Christ, as Christ did, and we use them no otherwise, to no other end, with no other intention or effect, than Christ did, and commanded to be done, and the church of Christ, first and last, old & new, in the East and West, in Europa, Asia, and Africa used universally without control, until these wicked and profane mockers of Christ and all religion, set a work by Satan, broke lose in to the world. Besides all which 
Before, pag. 41. 42.  falsity, impiety, heresy, blasphemy, and ignorance ● true religion, this man seemeth to be ignorant of common learning and philosophy, for that he supposeth ●● magic and incantation to depend of whispering; where 
Pl●nius nature. ●●st●r. lib. 2●. ca ●.  as such enchanters and impostors play their parts no more by whispering, then by speaking with a clear voice, as M. B. bindeth his ministers to speak when they eat their supper.  
¶ The seventh untruth, with which I will end (●o● if I would note all, I should be to tedious, every sentence 
7  almost containing nought else but such gross and palpable falsities and the same accompanied with a number of followers, is where he preacheth thus. After the 
Pag. 145.  words of consecration are this way whispered, they pres●p●●●● such a hid and monstrous virtue to be enclosed in the syllables (one blasphemous untruth) that the virtue and 
Vntruthe●●●torious.  power which flows from the words, (there is two) are able to chase away wholly the substance of bread (there is a third) and that the power which flows from these words, is able to rug & pull down the flesh and blood of Christ that sits at the right hand of his father (there is 4. at least.) This ministerlike kind of speech, that is to say, this witless and frantic kind of railing, and blaspheming, and lying, that we suppo●e such hid virtue to be enclosed in the syllables, and flow from the words, he continueth and thus repeateth, to make good his former raylative speech of incantation, against which he disputeth very gravely; and the more gravely, 
M. B. argument.  the more ridiculously▪ because he disputeth against the false conceit of his own fancy, and not against any faith of ours. His argument is this: We deny, that any virtue is 
Pag. 146.  enclosed in the syllables. For if there were such a virtue and power enclosed in the syllables; by that reason there should be a virtue in the figure and shape of the letter, that makes up the word. Now there is no man will think, that there is any virtue in the figure or shape of the letter. ergo etc. doubtless a profound argument, which if M. B. could have used well towards john Knox (that famous & incestuous adulterer, 
Arc. Ham●●●. C●lv. Cōsu●i●. Demonstratives. 2. ●●. 34. pag. ●5●.  and Apostata, M. B. his predecessor, & the chief Scottish Apostle of this age) & the Scottish ministers which now rule, he might perhaps have much refrained and withdrawn both him & them from their usual magic & familiar conjuration of spirits. For of Knox it is testified, that even in Geneva where he was to pretend a little honesty, 
Arch. Ha●●. v●i supra. lib. 2. cap. 4●. pag. ●●●.  he was much given to such kind of study: and of the Scottish ministers it is publicly witnessed by one who speaketh of his certain knowledge, that no other science (and so belike not the justitutions of john Calvin 
〈…〉  nor yet the word of the Lord) is more ordinarle and 〈…〉 liar there, or more diligently studied, or had in mor● 〈…〉 and esteem, then magic and witchera●●. As for the 〈…〉 licks, any creature that is not bereft of common 〈…〉 may soon perceive, that this point of incancation, ●pos● pose any virtue or power to lie enclosed in the syllables, no more toucheth them then the man in the moon. For they know and profess, that who soever pronounceth these words or syllables; be he man, woman, or child, be he King or Keisar, or of what degree and state soever; if he be not lawfully called in the church of Christ to the office of priesthood, the words and syllables pronounced by any such, have no more virtue and power, then if they were pronounced by a minister of the Scottish or Geneva creation. Again they know & profess, that if a lawful priest or bishop pronounce them, as many do both in their studies, when they read S. Paul's Epistles or the Gospels; and in the church when privately they say their service, and among other parts of scripture rehearse these words; there is no more power or virtue in them, then in any other words, or syllables, or sentences of the Gospels and yet if there were any power or virtue included in the syllables, the syllables being still one, like power and virtue should ensue of them. And therefore M. B. may soon perceive, that we have no such magical imagination of these or any like words. Marry when a lawful priest or bishop pronounceth them as the substitute of Christ, to that end and with that intention and meaning to do as Christ appointed: now in this case, that these words or any other of like effect & substance have power & virtue to work that which Christ ordained to be wrought by them▪ what should I go about to prove, whereas M. 
M. B. orgument answered by himself  B. himself in the next page immediately confesseth it! For I will not trouble the reader with any distinctions usual in Catholic writers: because the simplicity of this man is such, that himself in this very page yieldeth as much to confute himself, as I desire, or the reader needeth to require. For thus he writeth: We deny there is ●●y 
●. 147.  virtue enclosed in the syllables, or resident in the word. But we say there is a power conjoined with the word (and we say no more) but all power is resident in the eternal word, whereof to be 〈◊〉 mention in the first of his Euangel. Let that stand for 〈◊〉 that yet you remember your own words in your first sermon, that as the evangel is a mighty and p●tent instrument 
Pag. 11.  to our everlasting salvation; so the sacrament is a potent instrument appointed by God to deliver and exhibit to ut the thing signified, that is Christ jesus. And therefore 
Pag. 147.  whereas you say, There is not a drams weight of this virtue & power resident in any creature, but it is only in Christ jesus, which no wise man denieth, so long as you speak of this virtue, to wit, such and in such sort as it is resident in our Saviour, the fonteine, origin & author of all grace and virtue both in word and sacrament: so yet if you 
What virtue is in the words of c●● secration.  consider the word and sacrament as mighty and potent instruments ordained by Christ instrumentally to deliver us Christ, you must allow unto them some drams, and some ounces to of virtue and power, or else they can not prove instruments mighty and potent to deliver us so great a matter as Christ comes unto. And so you do in your conclusion of this point, wherein I will rest, as likewise will any Catholic: who never will demand more than 
Pag. 147.  you liberally yield. Therefore (say you) there flows no virtue from the syllables, nor from the words that are spoken; but from Christ and his spirit, who gives the virtue to the words. Again in the same page. We say there is no virtue resident in the syllables, but we say that the virtue is resident in the person of the son of God: and he works by his own word uttered by a lawful priest as in the Catholic church, not by the sermon of a seditious minister, whose sermon can not be called the own word of Christ. And thus much for that. The other untruths of chase away the bread, & pulling down Christ's flesh from heaven I pretermit: because if he thus speak in scorn and derision, I will not lose time nor spend words so vainly, as to talk of them. If he utter them in sadness, they are to gross and sensible falsities, and carry their refutation with them as proceeding from shameful & intolerable ignorance of the Catholic faith, which he goeth about to refute. If by such odious & slanderous manner of speech he mean to disgrace the Catholic belief; enough hath been said in defence thereof already, so as I need not to make any farther discourse. Only against this light, scurtile, & ethnical 
Luth. Defensio v●r●orum cana. se. 397  kind of talking, which in deed were fit for a Pag●● then a Christian, as Luther also affirmeth of such writings preachings, and ●aylings of the zwinglians; I will oppose the grave and reverend authority of S. Chrysostom, 
Christ's body at one time present in heaven and in the Sacrament  who preached to the old Christians of Constantinople touching Christ's real presence at one and the same time in the sacrament & in heaven at the right hand of his father, after an other manner of sort and gravity, then doth M. B to his new form Christians and Gospelers of Edinburgh O miracle (saith S. Chrysostom) O the great 
Chrysost. de Sacerdot●●. l●. ●.  goodness of God! Christ who sitteth above with his father: at the same moment of time is (in the sacrament) handled with the hands of all▪ & giveth himself to those that will receive & embrace him. To like effect are S. Basils' words in his Liturgy▪ 
Basil● in Liturgia.  where thus he prayeth: Look down upon us O lord Christ jesus our God, from thy holy tabernacle, and from the throne of thy glorious kingdom. Come to sanctify us, which sittest above with thy father; and art conversant here in visibly: & vouchsafe to impart unto us thy undefiled body and precious blood: and by us to all thy people. Much to like 
Ambros. in Psal. ●8. Aug. apud Pe●●● in 1. Corint. ca 10  purpose might he alleged out of S. Ambrose, S. Austin, & many other both Greek and Latin. But against M. B. his words, and nothing but bare, light, profane, and minister like words, these two may suffice.   

Arguments against the real presence answered.  
The Argument.  
physical arguments taken from the proprieties of an human body (wherein M. B. committeth many faults) and commended with certain places of S. Austin, are refelled: with answers out of the Protestants to those places of S. Austin.  
S. Peter's words in the Acts, corruptely cited, to bind Christ t● a certain place▪ are answered: and the Protestants corrupting of that place, plainly manifested.  
Christ's words Luke 24. 39 where to his disciples he proveth the truth of his body by seeing and feeling, make nothing against his presence in the sacrament.  
The article of Christ's Ascension and sitting at the right hand of God, being rightly understood, impaireth not, but more establisheth the real presence. Caluins' exposition thereof refelleth M. B. his argument taken thence; as also his former objection taken from S. Peter's words.  
Other sacramentary arguments more probable taken from Christ's leaving the world and departing hence, answered.  
CHAP. 18.  
ARguments against the verity of Christ's presence in the sacrament M. B. maketh in tale very many, but for any weight, few enough. Al of them that are of any substance, & a great number more, are 
Calv. Instit. lib. 4. cap. 17  found, & particularly urged in one chapter of Calvins' Institutions, in his 2. short libels against joachimus Westphalus, & in divers others, & therefore have been so many times answered, not only by Catholics, but also by Protestants; namely by Luther himself against Zuinglius, that they can not now carry any weight 
Luther. Zuinglius.  in the judgement of a mean Christian, albeit in the beginning when Zuinglius and Carolosladius (with their familiars) invented them; to simple & wavering people they might perhaps seem somewhat. Since which time they have been much more tossed to and fro, especially 
Protestants. Martyr. Bullinger. Beza. Calvin. against  by Martyr and Bullinger against Brentius, by Beza in his dialogs against Heshusius, but most of all by Calvin in the places before noted, where they are every one that is aught worth: from whence M. B. seemeth to have taken them, and therefore from the adversary part, that is Westphalꝰ, will I also take my answer as heretofore, if the arguments of themselves do not (as often they do) answer themselves sufficiently. For a mean Christian that is a little grounded in his Catechismo & Creed▪ may easily see, that very weak they are in Theology, though some strength they have in philosophy. And albeit these later sacramentaries, Beza, Calvin, Bullinger, Martyr, have set some new flourish and varnish on them, whereby they seem more gay and flesh in the eye, yet the substance of them is all one, and remaineth still as rotten & brittle; as when they were first by Carolostadius and 
Protestants Brentius, Heshusius, Illyricus. Westphalus.  Zuinglius objected against Luther, as the replies of the adversatie Protestants, Brentius, Heshusius, Illyricus and Westphalus have made manifest. Three general hea●● he makes of his arguments, by which he will disprove Christ's true presence in the sacrament. First, by the verity 
Pag. 148.  of the flesh of Christ. 2. By the articles of our belief. 3. By the true end of the institution of the sacrament. The first two albeit he commend and beautify with the name of S. Austin, and a text or two of scripture, yet the whole weight resteth upon a text of Aristotle and natural reason. For thus he disputeth: The first principle that I lay, is 
Ibid.  this. Christ had a true humane body. So of necessity it must 
M. B. obicetions.  follow, that the definition of a true body, and the inseparable properties thereof be competent to him. But the inseparable properties of a true body are to be in a certain place: to be finite, circumscribed, visible & palpable. For all these agree quarto needs (as the Logicians say) to a body, so that they can not be separate from the subject without the destruction thereof. Then I reason in this manner. Every true human body is in a certain place. Therefore Christ's body is in a certain place. I mean so, that where ever the body be, it is limitate within that place: & while it is there, it can not be else where. This is M. B. his first general principle and ground, wherein are contained all his first kind of arguments, in number 3. of which one is here proposed already. For out of this philosophical principle: Every humane body must have these in separable qualities, he argueth, 1. that Christ's body must be in a certain place. 2. that it must be finite and circumscribed, which as he useth it, is all one with the former, and therefore I will join them together. The 3. that it must ●e visible and palpable. Let us now first a little examine this his principle or philosophical rule, and after descend 
Ans●●●●.  to the particulars. These 3. properties are inseparable to every body saith he. If he mean of all bodies universally, it is not true. For nether the element of air, which is a true body, is palpable and visible, much less the element of fire above the air: nor the whole world itself, nor the first heaven, which containeth in it all thing, is in a certain place, as common philosophy and Aristotle defineth a place, and as all other bodies are in a certain place. If he mean of humane bodies, as he seemeth, and his discourse and application pretendeth, then is it most false that these properties agree to the body of man quarto modo, as the Logicians say. For they agree to the body of a horse and an ox, of every stone and tree, as well, as to the body of a man. And therefore in so speaking, he speaketh not like a Logician, nor like a reasonable man. If he say, at lest these are properties necessary to every man's body and unseparable: and so they are proper to it some way, at lest secundo modo, as the Logicians say: as now he speaketh more truly, and by ordinary course of nature they are in deed necessary and unseparable; so yet they are no more 
Qualities necessary to human bodies.  necessary to the body of man, than it is to the same body of man to eat, to drink, to take rest, to sleep, to increase, to decrease, to tend to corruption, to take the nature and frame of his body from a father and mother. And the philosophers who knew nothing of faith, nor the resurrection of human bodies to life eternal; and by human reason and wit assigned to human bodies according to the drift of human reason, of the course of nature and this world, those 3. properties which M. B. noteth; would never have denied these other which I adjoin, to be as necessary, and inseparable as those. For albeit Adam and Eve were made without father and mother, which both after were as other bodies, finite, in a certain place and so forth; yet that creation is a matter of faith, not of philosophy: & that very creation both of man & beast was a greater miracle, & is more repugnant to nature, than a body to be invisible, or without a certain place. or one body to be in two places: and so, that creation or production may stand with the rest for an example able to control all that M. B. saith. And if by these 
Bind not Christ's body.  properties as necessary to human bodies, or more, than those of M. B. we may not measure the divine and glorious body of our Saviour now sitting at the right hand of his father in heaven (for there it nether eateth, nor drinketh, nor sleepeth, nor increaseth, nor decreaseth, nor tendeth to corruption, nor when it was framed in this world, took it any part from a father, which no human perfect body ever wanted) much less may we subject that body to those other philosophical qualities. And M. B. can never prove to me out of any probable writer, that any man in this world lived without those qualities, 
Plato de Re●ub. dialog. 2. Cicero d● o●●icij● lib. ●. ●rassmu● in Ad●gij●. Victoria in ●●●ct. 1●. de 〈…〉. 6. Vid. N●●iā●●●. in Monod●a ●● Orat●●. 2 〈…〉 ij.  which I specify, whereas if he will credit Plato and Cicero, and some other both ancient and late writers, he shall find, that one Gyges of Lydia in Asia Minor, lived there a long time, as true a man as M. B. and yet when he pleased, invisible, by virtue only of a precious stone, which he had in a ring: whereof came the proverb Annulus Gygis, well known among the learned. Which whether it be true or no, as I will not dispute (& yet precious stones, and perfect magicians, and naturalists can do perhaps as great a wonder as this) so hereof may be conceived, that wise and sober men thought not that to be a matter so unpossible, as now these great sacramentary Theologes bear us in hand.  
And thus much being forewarned of the trunk of M. B. his phillip sophical tree: let us come to take a better view of the 3. branches, which spring thence. The first is. Christ's body being the body of a man, is so of necessity limited to the ●e●●en place, that while it is there, it can not be else where. ●●w prove ●ow this necessity to follow the body of Christ by any Theological argument? Read Austin (say you) writing to Dardanus and speaking of the same body 
Pag. 149.  of Christ. Take away a certain room from the bodies, and they bal he in no place: and if they be 
a a  in no place, they are not. ●he same Austin writing upon john in his 30. treatise, The body (saith he) in which the lord rose, 
c c  of necessity must be in one place, but his divine efficacy and nature is e●ery where. And in his third epistle he says▪ 
●  how ever a body be great or small, he must occupy the bounds of a place. And besides, the history of the Acts proves most evidently Christ's body to be in a certain place. Act. 3. 21. The words are: Whom the heaven must 
m m  contain until the time that all things be restored. Thus much for proof of the first, that Christ's body is 
Pag. 150.  bound to a certain place. For the second, that Christ's body being an humane body is circumscribed; leaving many doctors purposely I take me to Austin (quoth M. B.) who writing to Dardanus, saith Christ to he every where as he is God, but n only in heaven according to the nature of a true body. And in his 146. epistle: Believe Christ's body to be in heaven o as it was in earth, and when he ascended in to heaven. Whereof M. B. inserreth: But it was circumscribed in the earth: Ergo it is so in heaven: and consequently, it can not be in the mass, both at one time. This is all that M. B. allegeth out of Theology for proof of his first principle: which albeit 
Answer● to the places of S. Austin.  most sufficiently may be answered with one word, that none of these places touch the purpose: none of them speaketh of the matter here handled: S. Austin in none of these places disputeth of Christ's body in the sacrament, which every where he acknowledgeth, but either of common bodies in general, as in his third epistle: or of the conditions of Christ's body according to the ordinary course of nature, not of this divine mystery: according to the rules of natural creation and propriety, not of Christ's will and omnipotency; yet because there is somewhat more to be considered in these places: and M. B. his dealing in them is very corrupt and heretical: and the 
Whetaker against ●ayn●l. cap. 3. Calvin in ultima Admo●●tio. ●● Institutio. lib. 4. ca 17 num. 24. 2●.  sacramentaries, who usually care not for a thousand Augustine's, nor a thousand Cyprians, when they make against them, here make much of one Austin, when he seemeth to speak for them: especially for that these places are in a manner the only, which these men have, & as very important are objected by P. Martyr, by Bullinger, by Beza, by john Calvin; I will briefly set down in particular, what answer Calvins' adversary the Luther●● Protestant maketh to them. Thus w●iteth he. The place of S. Austin to Dardanus, I expound by very many plain places 
a n Wostphalus in Apologia contra Calv. pag. ●15.  of S. Austin, wherein he declareth, that the body and blood of Christ are given and received in the sacrament. And both those many places of S. Austin, and this one to Darda●●. I examine and try by the rule and touchstone of Christ's word: & therefore I hope, the indifferent reader will judge that I expound S. Austin a right. Next he answereth, that S. Austin in that epistle to Dardanus, as likewise in his third add Volus●. 
c ●  axum, & in his 30 treatise upon S. john, talketh not nor entreateth of the sacrament: & therefore his words are perversely applied against the real presence therein. Against which answer 
●●y●hica 〈…〉 de●ac chat●●.  because Calvin stormed; & (as joachimus writeth) railed most barbarously, he justifieth it by the authority of Philip Melanchton Calvins' special friend, and a friend of the sacramentaries, and so a close favourer, at lest no 
Martyr con●ra Gardiner. d● Eucharis●●● part● 4. pag. 70●.  great enemy of M. B. his opinion, and whom therefore Peter Martyr calleth a fingular & incomparable man, adorned with all kind of learning & virtue. Westphalus words are these. Before me, even thus wrote that most famous ma● 
Westphalut ●●● supra. pa. ●●●.  Philip Melancthon, in one little book geving thrice warning to the reader, that Austin in that 30. treatise upon S. Ithe (where he saith, the body of our Lord may be in one place, corpus Domini in uno loco esse potest) maketh no mention of the lords Supper. It is a great matter and importeth much to mark, in what place, upon what occasion, a thing is spoken. For we speak otherwise, when we talk of any thing by chan●e, by the way, accidentally; then when we entreat of it directly and of purpose: and our words carry with them one sense in the one place, which they do not in the other. Where by the way, 
8. Austin corrupted by the Calvini●●●  let the reader note the intolerable corruption of S. Augustine's words made by M. B. & the Calvinists. For where S. Austin saith, Christ's body may well be in one place: M. B. maketh 
Potest. Oportet.  him to say, the body of Christ must of necessity be in out place. Which differ as much as these two propositions; M. B. an heretic, a corrupter and falsifier of the fathers (and scriptures to, as shall appear) may become a Catholics and M. B. such an heretic etc. must of necessity be a Catholic. Again, Where S. Austin to Dardanus writeth, that Christ as man, is in heaven, and not every where, as he is according to his deity: M. B. for his better advantage maketh S. Austin to say, that Christ it only in heaven, and that, according to the nature of a true body, as though otherwise it were no true body: which is far from S. Augustine's words: and being referred to the sacrament, 
V●i supra pa. 217. Melan●thou condemneth the C●lvini●●●  much farther from his meaning. And now to return to Melanchton; he saith further, that he can never be persutded, that Austin in that place here cited meant so to tie Christ to one place, that he could not be in another; especially for that the scripture never so teacheth: and nothing can be brought to bind Christ to one place, besides the judgement of human reason. In an other place he affirmeth that he had rather suffer present death, then say with the zwinglians, that Christ's body can be but in one place. And the self same is the effect of my answer to the place of Dardanus. For Calvin (or M. B.) findeth not in all that Epistle, or any place of S. Austin, that the 
Ibi. pa. ●●●. ●●●●5.  truth of Christ's body or nature is denied, if the verity of Christ's words be credited, and his body believed to be received in the sacrament. S. Austin never saith, as Calvin doth, that Christ's body is only in heaven, and not in the sacrament. He never denieth the presence of Christ's body there. Let Calvin (or M. B.) bring forth so much as one place, where S. Austin affirmeth Christ's body to be absent from the sacrament; whereas we show many, in which S. Austin clearly teacheth and assureth us, that the body and blood of Christ is present, is given and received there.  
Concerning the last place taken out of S. Austin, Epistola 146: that Christ is in heaven as he was in earth, & as he ascended: whereof Calvin concludeth as doth M. B. But in earth, and when he ascended, he was circumscribed: Ergo he i● likewise in heaven: albeit the right answer be short & plain, that these words must needs be understood in respect of the substance only, not of other properties and qualities (for here he did ●a●e, drink, sleep, as in heaven he doth not) yet Westphalus enlargeth it some what, and justifieth it by the words of S. Austin in the same place and sentence next eusuing, and therefore telleth Calvin, as I do M. B. that these words are nothing against us. For 
●● pag. 2●9.  we teach not that Christ is in the Eucharist visibly and localy, of which form S. Austin speaketh, as appeareth by th●● be citeth the words of the Angel: As you have seen him go in is heaven, so sh●l he come. And S. Austin himself interpreteth that particle of similitude, sie, so, of the substance and form of 
Sic in visibilt forma. Ib●. S. Austin fo●●●ly corrupted by the Cavinists. Luther Tom. 7. Definsio Verbo●um Cana etc. fol. 405. Pro sua vene●●ta har ●.  Christ; affirming that the same Christ which then ascended i● to heaven, shall in the end of the world come to judge in visible form. And this is a true, plain, & very sufficient answer to these places of S. Austin: and S. Austin never speaketh otherwise▪ if we take his sentence according to the general tenor & form of his writings▪ agreeably also to Christ's own words, as this Protestant truly testifieth, and not by pieces, and quillets, and snatches, as do the sacrameutaries, & therein so filthly and shamefully (as Luther writeth) m●●gle him for defence of their venomous heresy, as nothing c●● be more: tam foede & contumeliose deformant v●●ihil supra.  
¶ The text of the Acts yet resteth, which (as he telleth us) proveth most evidently, that Christ's body can be but in one place. And what are those words which prove 
m  this so evidently? These of S. Peter, that heaven must contain Christ, until all things be restored. This perhaps proves that Christ must be in heaven until that time: but that he can be no where else, how is this proved by these words, save only in the blind and reprobate sense of a sacramentary, who evermore stumbleth upon this condusion, that when Christ is said to be in one place, he can not be in an other: which is their only fantastical imagination, not S. Peter, or any good man's asse●tion. And what if I deny, that S. Peter ever spoke these words, or 
S. Peter's words corrupted by the Calv●n●●●●.  S. Luke ever wrote them? but that they are words spo●en and written by M. B. or some fanatical brother of his sect. Truly in our Testament I find them not, nether in the English, Latin, no● Greek. In the English Testament auto●ized in the English Church under king Edward, 
〈…〉. 155●.  S. Peter's words are these▪ jesus Christ: which must receive heaven until the time that all things be restored. In the Testament printed with special privilege, and appointed to be read in the churches in the beginning of the Queens 
●●●. 1561.  M. that now reigneth, it is even so, Christ jesus: which must receive heaven until the time that all things be restored. If you reply, that Beza translateth it otherwise, you must understand, that Beza hath no authority to make scripture. For this is no translating, but a new forging and making. And beza's rashness is so much the more reprovable, for that beza's master john Calvin distiketh 
Calv. against M. B.  it. Who albeit as favouring your opinion say, that the word of S. Peter may bear such a sense, as you after Beza give; yet he confesseth the word to be indifferent to the other sense, which those English testaments render. The manner of speech here used (saith Calvin) is doubtful. 
Calvin in Act. ca 3. v. ●●  For we may understand it, that Christ is contained in heaven: or else, that he containeth and holdeth the heaven. Wherhfore he willeth his scholars not to make stay sorupulously upon one word which may be taken in a double signification. And therefore you are the more to blame, who make so great stay, and artest upon it, and say that it proves most evidently Christ's body to be in a certain place; and that with such restraint, as being in that one certain place, it can not be in any other. For so yourself describe & define your certain place. And if you will take the pains to read the gloze of M. Flacius Illy●icus (who for advancing this new gospel hath western as much as lightly any Protestant of this age) upon this place, he will tell you that the words and sense which you and Beza give, are quit opposite and contrary to S. Peter's meaning. For whereas S. Peter's purpose is to preach to the jews the glory and power, the majesty and omnipotency of Christ; thus to fasten him to one place, that he may not be in an other, is rather to note in him a weakness and imbecility. So writeth ●llyricus: To say, 
Illyric. in A●. Apost. ●a. ●. 2●.  Christ is contained of the heaven (in such sort as after Beza, M. B. doth) is against the s●●pe of the Apostle, and should ●et fo●●b 〈…〉 the infirmity than the power and glory of Christ. For so of Angels, yea of devils it may be s●●d▪ that they ●●● received and contained in heaven; because the word Culum, heaven▪ sometime in the scripture signifieth the ●yer. So that this place of the Acts, being in deed not so much taken o●● of the Acts of the Apostles, as out of the acts and conceptions of Theodore Beza an Apostata, or some such lo●● companion▪ proveth no waves Christ's body to be contained in one on●y place: so far of is it from proving i● most evidently▪ as M. B. oue●reacheth.  
¶ The last reason (●aith M. B) is this. Every human b●ly is 
Pag. ●●●.  visible and palpable. Therefore Christ's is so. This proposition I prove by Christ's own words Luc. 24. 39 Where to prove the verity of his body he useth this argument taken from these two qualities, visible and palpable: as if he would say; If I be visible and palpable, ye may be out of doubt, that I ●●●e a true body. For as the Poet saith, which Tertullian cities to this purpose: Tangere enim & t●ngi nisi corpus nulla potestres. Of this he concludeth that this doctrine of Christ's real presence in the sacrament▪ may no ways stand with the verity of Christ's body. This last argument albeit as the rest, so this 
Calv. ●●●●itu. ●●b. 4. ca 17. 〈◊〉. ●9.  also be made by Calvin, yet is it much v●eaker than the rest. Our saviours reason to prove the verity of his body and that he was not a spirit, is good and forcible. For that, what soever is visible and palpable, is questionless a body: & therefore this was a very sufficient probation, able to put the Apostles out of doubt, that he had a true body, and a true body it was, which he showed them. But whereas M. B. argueth not as our saviour did affirmatively 
A● argument of M. B▪ ●●●r●▪ 〈◊〉.  to prove a body, but negatively to deny a body, his argument is weak, and our saviours words do no ways justify it, nor yet Tertullian, nor any wise ma● either. For to exemplify in the like: If I make this argument: Such a one (A. B.) is a Minister, and preacheth heresy: ergo without all doubt he is an heretic. This argument is good, taken from 2. qualities of a right heretic to be a Minister, and to preach heresy. But yet if M. B. will turn it to the negative, and say, such a one is no minister nether preacheth heresy▪ ergo he is no heretic: this argument is false, and M. B. himself will disprove it: for that I am sure he will confess, many lay men and women are heretics, who yet are no Ministers, nor have 
Cap. of the ministers.  their lawful vocation by the congregation (as in the Scottish communion book) to preach heresy.  
¶ His second main principle, by which he doth refute Christ's presence in the sacrament, is▪ for that it repugns directly against the articles of our belief. How so? 
Pag. ●●●.  For in our belief we profess that Christ ascended out of this earth into heaven, where he fits at the right hand of the father, whence he shall come in the last day to judge the world. This in deed is our beloef. But how repugns this directly to the presence of Christ in the sacrament? For that here 
pag. ●●●.  we see, that Christ hath ●●eeted his dwelling which he had among us here in the 〈◊〉. He is ascended in to the heavens, where he ●●ts at the right hand of god, and shall remain there according to the testimony of S. Peter, which I cited out of the Acts, unto the last day. Let this stand for good, as we deny it not, that Christ is ascended, that he sits in glory, that there he shall remain, and thence he shall come to judge: what is the argument taken from any of these parcels, which is able so directly to overthrow an other 
Ma●●●. ●●. Ma●●▪ ●●. L●●. ●●. I●●●. ●. ●. C●●. ●●.  article of Christian faith (the true presence of Christ in the sacrament) though not specially expressed in the Creed▪ yet in the new Testament expressed more specially, than some principal articles of the Creed. The argument is this: If he sit at the father's right hand, and be to remain 
M. B. argument.  in heaven till the last day, as S. Peter sa is that he is contained in the heavens unto the last day, then is he not corporally in the bread. And therefore this opinion of real presence ●●ghts directly against the articles of our belief, and the manifest place of scripture. And is this all? Then those articles of the Creed make not any other new argument, but in effect and substance are the self same with the words of the Acts: and therefore M. B. might have spared this, but that he loveth to multiply words, and make a show of some new thing▪ of a second ●ort of argument, when the 
Pag. ●●●.  thing is stolen, and differeth nothing at all from his first sort of argument▪ and both first and second is founded nether 
Answered  upon any place of scripture, as hath been declared, no● article of belief, as shall now appear, nor any authority of the church, or general Council, yea or consent of the Protestants▪ but only upon a fantasy of Zuinglius and Carolostadius and their sectaries framed to themselves, that Christ's body being in heaven, can not possibly be in the sacrament, because forsooth a body of man such as is John Caluin, or Theodore Beza, can not be in two places at once. As for this article of our belief of Christ's ascension, and sitting at the right hand of god his father, it is so far from disproving the real presence in the sacrament, 
By Luther.  that it much more establisheth it to any Christian, yea 
Luther. Tom. 7. Defensio Verb●ru●●●a●a etc. ●ol. ●94.  to many Protestants. And Luther writeth very flatly, though upon a wrong ground, that we are bound to believe Christ's real presence in the sacrament: cum scripturae & articali fidei constantissime id asseverent: for that both the scripture & articles of our faith (speaking of the self same which here M. B. doth) assure us thereof most constantly. And th●● M. B. and those of his sect think otherwise, it proceedeth only hence (as writeth Luther answering this argument in Zuinglius and Occolampadius) for that they ●a●e a foolish 
Luther▪ abide. ●ol. ●●●.  and childish imagination of Christ sitting at his father's right hand: as though hard by God his father's throne, Chr●●● sat in a golden chair with a goodly crown on his ●ead etc. For (saith Luther) unless they thought thus ignorantly and childishly of God's right hand, they would never hereupon d●●y the body of Christ to be present in the supper. Fo● let us take 
Calv. against M. B.  the meaning and explication of this article from Calvin himself, and see what argument can be deduced thence to M. B. purpose. That Christ sitteth at the right hand of ●i● father (saith Calvin) thereby we must understand, that he is 
Calv. Ins●●●. l●●. ●. ●●. 16. num. ●●.  made Lord of heaven and earth, and that by his ascension ●● took solemn possession thereof, which he shall keep and continue until the last day. For so the Apostle declareth it▪ whenas he saith, that the father hath placed him at his right hand 
Eph●s. ●. 2●. Philip. ●. ●.  above all principality▪ and power, and virtue, and domination, and all thing not only in this world, but also in the ●ther: and that God the father hath subjecteth all things under his ●eet. We 
Ephes. 4. ●●.  see then what is the meaning of these words▪ to wit, that all creatures both celestial & terrestrial ho●o● his divine majesty, are governed by his hand, obey his will, & are subject to his 
Act. ●. ●●▪ & ●. ●●. H●br. ●. ●●.  power▪ And the Apostles have no other meaning, when they make so common mention hereof▪ then that all things are at his commandment. This now being the true sense of this article, let us draw thence M. B. his conclusion, which 
M. B. argument.  must stand thus.  
Christ sitteth at the right hand of his father, that is to say, he is made lord of heaven and earth: God hath placed him in supreme government over all▪ and all things in heaven and earth he hath subjecteth under him, so that there is no creature, but is obedient to his commandment: that is in one word: He is omnipotent.  
Ergo he can not make his body present at once in two places, in heaven and in the sacrament.  
This is M. B. his argument: and this is that article of our belief, which so directly destroyeth Christ's real presence with us. But will the reader see, how M. B. while he laboureth to multiply his arguments, and disgrace the Catholic faith, as contrary both to scripture, and the articles of our belief; disgraceth himself, diminisheth and quit marreth his own arguments, and nothing impay●●th the Catholic faith, but rather establisheth and confirmeth it? Let the reader take once again a revew of that former text▪ Act. 3. 21. which (as he saith) proveth 
Before pag. ●47.  most evidently Christ to be locally so bound to one place in heaven▪ that he can not be present in the sacrament. For if we shall give credit to Calvin (who in this 
Answered by Calvin.  ●ase deserveth more credit then M. B. both for the rare qualities and singular excellency of the man, as also for that he justifieth his exposition by many places of scripture, all truly alleged, against M. B. his one corrupted & falsified piece of a sentence, expounded by no authority besides his own) those words of S. Peter, which M. B. so roasteth of, have no other meaning and sense, then hath Christ's sitting at his father's right hand. Which being all one, then must that dreadful argument, which he so magnified (as most evidently binding Christ to a certain place, so that he could not be in an other) be framed as the former, thus:  
S. Peter Act. 3. 21. saith, Christ is omnipotent, and 
M. B. argument.  hath all power in heaven and earth given unto him. Therefore being in heaven, he can not be present in the sacrament.  
¶ The vanity and peevishness of which ignorant sophistry, more fit for some rude cobbler or tailor then such a minister as is M. B. Calvin knowing right well▪ in 
Calv. Instit●. lib. 4. ca 17. num. 26. & in Admonitio. ultima ad Westphalum.  his later writings, either not at all, or seeldom and slightly urged that article, when he disputed against his fellow. Protestants of this matter: but rested cheeflly upon such texts of scripture (which in deed were a little more to the purpose) as declare Christ's absence from the world and leaving it, as in S. john, once or twice. But Christ in the 
joan. 16. ●8. Other arguments answered. joan. 14. ●6. joan. 17. 11.  same places and cls where maketh his meaning plain enough, when he declareth, that by the world he meaneth the state, condition, quality and conversation usual in this world: in which sort he denied himself to be of the world, when yet he remained in the world: and after his resurrection when yet he talked with his disciples, signified he was not then in the world: for that he 
Luc. 24. 44.  was not with his disciples in such worldly manner as he was before his passion: and so nether such places albeit they carry some more face and probability than this article of Christ's sitting at his father's right hand, any wh●● impair the Catholic faith touching this sacrament. And thus Westphalus answereth Calvin rightly. It is to 
W●stphalus ubi supra. pa. 27●. 27● Matth. 2●. joan. 14. How Christ is not in the world.  be marked (saith he) that Christ telleth his disciples, he will leave the world, not that he will leave his church. For how could he leave the church, who promised to be present with the faithful for ever? Therefore the meaning of these and such like places is, that Christ is not so in the world, as for ●●● sake he was in the world 33. years, poor, afflicted, mortal. In this sense we truly understand Christ's words: Me your shall not 
Mat. 26. 11.  have always with you. For we have not Christ as in the time of his dispensation be lived with his disciples, and as they desired to have Christ always present in the external conversation of this life Visibly as then he converseth not with us, he eateth not, he drinketh not, he sleepeth not, he needeth not to be entertained in our house or table, or to be anointed, as Simon and 
Mat. 26. Luc. 7. joan. 1●.  Lazarus entertained him, & a certain woman anointed him. The Apostles desired to have in Christ carnal comforts and earthly benefits. So Christ was not to remain with them in the world. So it was convenient for them, that he should departed, should forsake the world, and not be in the world. In this sense the Apostle Paul saith that he knoweth no 
2. Cor. ●. ●6.  man, no not Christ, according to the flesh. But these places and all other of like effect, conclude no more than we grant, that Christ is not in the Eucharist after a worldly manner, 
Westphalus ubi supr. pag. 274.  according to philosophical and earthly properties of a body, as is to be circumscribed and shut up in a place, and such like qualities of this mortal and worldly life. But yet truly he is with us in his power and majesty; and most specially in the boly supper, and that in his flesh and blood according to his own word.   

Other arguments against the real presence answered.  
The Argument.  
Five other arguments made against the real presence, are answered. It is not necessary, that all such things be present in the sacrament, or administration of the sacrament, as are signified by bread and wine the material parts thereof.  
How it is horrible wickedness to eat Christ's flesh: & how therefore such speech is understood mystically & spiritually, yet without hindering the real presence, but rather confirming it.  
CHAP. 19  
THE arguments proposed in the last chapter, are M. B. his principal arguments, which as very principal have been heretofore pressed again and again by the greater Rabbins of the sacramentary synagogue: and because they seem consonant to human reason, and are beautified with the name of one ancient father of greatest estimation, may seem to carry some credit; though being indifferently weighed they are very light and prove nothing. The rest that follow, are for the most part (as I guess) his own. For so the poverty and miserableness of them maketh me to think. One or other of them was at the beginning used by Zuinglius and Occolampadius; but are all of one fashion and grace; some judaical, some heretical, some founded upon manifest lies, some plaire derogatory to Christ's glory: all fond and contemptible, without any pith; which therefore I will the more briefly run over. The first is. The effect of the sacrament is spiritual. 
●. Argument. pa. 153.  But of a corporal presence no spiritual effect can ever ●●●●. So this corporal presence must ay tend to a corporal end, which is directly contrary to the end why the sacrament was instituted. This argument is more meet for a jew then a Christian. 
Answer.  It is as good against Christ's real incarnation, death and passion, as against the sacrament. For if a corporal presence of Christ can work no spiritual effect, then nether did his incarnation any good, nor death, nor passion. The next. If the bread ●e changed in to the body of Christ, th●● 
●. Argument.  this sacrament wanteth a sign which is to nourish uscorporally, as the body of Christ doth spiritually. But the accidents cannot nourish uscorporally. This argument is false in even● 
Answeres many.  part and parcel, and flat repugnant to the last. For 〈…〉 Christ's corporal presence can not work any spiritual effect, what need we to have bread to signify that? And if 
Before, pag. 264. 165. ●6●, etc.  Christ's body being present can not nourish spiritually, much less can it absent, as by M. B. his divers reasons and similitudes we have been before instructed. Secondarily, 
●  the sign in the sacrament which he and his fellows most urge, which is to move the external senses, more properly is found in the external accidents than 
Substance of bread not necessary to the sacrament.  the internal substance, which no man can see, and therefore can not be moved with the sight thereof by his eye to inform his mind of Christ the spiritual bread. Wherhfore as to a sacrament is required only, that there be an external sign representing the internal gift, so this is fully done by the external figure alone: as the brazen 
Num. 21. 9 joan. 3. 14.  serpent in the old testament was a sacrament of Christ, & very fully and sufficiently represented him, albeit in that were no true substance and nature of a serpent, but only the external shape. Thirdly I demand, where findeth 
3  M. B. in all the Evangelists, in S. Paul, in Christ's words, that this sacrament was appointed to signify spiritual nurture? which was in deed appointed to nourish spiritually to life eternal. Again, it is false that the accidents 
4  in the sacrament do not nourish▪ and true it is, that even in ordinary food, meat and drink doth nourish by reason and mean of the accidents. Furthermore, as the fathers 
5  teach us, that to the sacrament is required bread for this signification of spiritual nurture, so the same fathers tell us, and so doth S. Paul himself, though not so plainly, 
1. Cor. 10. 17.  that the sacramental bread signifieth our mystical union and conjunction one with an other. Our Lord (saith 
August. in joan. tract. 26  S. Austin) commended to us his body in those things which of many are made one. Of many wheat corns is made the bread, of many grapes is made the wine: which is also 
Cypr. lib. 1. epist. 6.  the similitude of S. Cyprian, and very largely prosecuted in the English and Scottish communion, where thus the brothers and sisters sing.  

And that we should not yet forget.  
What good he to us wrought  
A sign Christ left our eyes to tell  
that he our bodies bought:  
in bread and wine here visible etc.   
Which signification is there artificially and Rhetorically thus dilated,  

As once the corn did live and grow,  
and was cut down with sith;  
And threshed out with many stripes,  
out from his husk to drive: 
●●●●●●●.   
And as the mil with violence  
did tear it out so small etc.  
And as the oven with fire hot  
did close it up in heat etc.  
So was the Lord in his ripe age  
cut down by cruel death.   
Again.  

And as the grapes in pleasant time  
are pressed very sore: (a pitiful case)  
And plucked down, when they be ripe,  
And let to grow no more:  
So Christ his blood out pressed was etc.   
Thus much for each part in several: now for conclusic● what both these parts jointly signify:  

And as the corns by unity  
in to one loaf is knit;  
So is the Lord and his whole Church  
Though he in heaven sit.  
As many grapes make but one wine,  
So should we be but one  
In faith and love etc.   
These significations and more be in the sacramental bread and wine of the English and Scottish Communion. And yet as I suppose nether the English not the Scottish ministers think it necessary, that when they minister the communion, there be present in the congregation, reaping, and threshing, & grinding, and baking, and so forth: nether yet that in their cup being made of wine or ale, there be many ale corns or many grapes; or in the bread, many wheat corns, to signify the unity of the lord with the congregation, as also the unity of the brethren and sistern one with an other in faith and love: but it is counted sufficient, that to the matter of the sacrament these things were requisite, before it could be made bread or wine. If he thus think and answer (as he must of necessity) than he answereth himself, that it sufficeth this sacrament in the Catholic church to be made of bread and wine, which signify spiritual nurture, though after consecration the substance of nether remain, which yet nourish even then sufficiently, to perform that which his argument requireth.  
Finally, this argument is condemned by john Calvin 
6  himself, and the whole consistory of Geneva. For 
M B●●rg●mēt answered by the consistory of Geneva.  whereas this man argueth, that we have no sacrament, because we want a sign, if the substance of the bread be changed, although that notwithstanding we retain all properties, qualities, effects and operations of bread: Calvin with his consistory (as before is noted) holdeth the 
Before▪ pag. ●9. 60.  sacrament to be perfit and absolute, though there be no bread at all, though there want both substance and qualities of bread; all shape, form and nature of bread and 
Geneva communions without bread ●● wine.  wine both internal and external. And whereas against that opinion or licentious dispensation, there was objected (belike by some minister of M. B. his conceit) this argument which here he opposeth: the Consistory answereth very gravely, This analogy or signification 
Beza in epist. Theolog. ●●.  of bread made of many grains, and wine of many grapes to declare our mutual conjunction, although it be not to be contemned, yet nether is it so precisely to be urged, but that it may suffice us to testify that conjunction and faith by like signs in general, by other meat and drink. If then the Geneva brethren may have a very perfect sacrament without any kind of bread and wine, ●ther in substance or accident; M. B. his reason proceedeth of small wit in denying us a sacrament, who retain the formet & all necessary properties of bread, sufficient fully to signify: although according to Christ's express word, we believe the substance of bread to be changed in to the substance of a more celestial and 
●●●●. ●.  divine bread which came from heaven.  
Thirdly (saith M. B.) if there were such a wonderful 
3. Argument. pag. 154.  thing as they speak of, in this sacrament, there would have been plain mention made of it in the scripture. What plainer mention can you require, than This is my body, the 
See before, ca 1. ●● ca ●. num. ●.  self same which shall be delivered for you? This is my blood of the new testament, the same which shall be shed for the remission of sins, for the redemption of the world. Can M. B. with all his study devise words more plain, more effectual, more significant?  
Fourthly, he much troubleth himself to find the verity 
4 pag. 155.  of this proposition, This bread is my body, whether it be true before the words spoken, or after etc. I answer, first let him set down a truth, and not a falsity, and after propose his difficulty; and then either it shall be satisfied, or we will acknowledge his deep and unanswerable subtility. But for aught appeareth in our testaments, English Latin, or Greek, Christ never used any such speech; Christ never said, This bread is my body, but (as 
Before▪ pag. 40. ●●●. ●34.  hath been declared before) Christ so uttered his words, as possibly they can not yield that proposition. Let M. B. mark well the words in the Evangelists, and conferte them with his grammar rules either in Greek or Latin: and if he can make Hoc to agree with paniss, or Hic with vinum, than he may chance to trouble us. Otherwise, except he & his will take upon them to make us a new Grammar, a new Latin and Greek language (which they may better do and with more reason than make us a new faith, new sacraments, new Theology as they have done) he shall not find in all the testament▪ that ●●●● Christ said, This bread is my body: This wine is my blood.  
¶ Fiftly, Austin saith lib. 3. de doctrina Christiana, cap. 16. To eat Christ's flesh and drink his blood▪ seemeth to command a wickedness or mischief. Therefore it is a figurative speech, 
3  whereby we are commanded to communicate with Christ's sufferings, and with gladness to lock up in perpetual memory, that the flesh of our Lord was crucified and wounded for us. For otherwise (as the same Austin makes mention) it were more 
Lib. ●. contra aduersd●g●. & prop●●●.  horrible to eat the flesh of Christ really, then to murder him; to drink his blood then to shed his blood. S. Augustine's words answer themselves, and so doth S. Austin in other places: and even here the second place answereth the first, because it notifieth, how far forth this speech is figurative. Only this may be added to the first, that when S. Austin saith, that to eat Christ's flesh is to communicate with Christ's sufferings and to lock up in perpetual memory, that Christ's flesh was crucified and wounded for us, he meaneth no other thing then S. Paul doth, and the church also, 
1. Cor. 11.  when they will all Christians, which either offer the mystical sacrifice, or receive it, to do it in remembrance of 
Memory of Christ's death si●●●●th will wit● his r●al presence.  Christ's bitter passion, wherein his flesh was truly wounded and crucified for us, as here it is not. And that S. Austin thus meant, and never meant by locking up Christ's death in perpetual memory, to shut out this real sacrifice and sacrament, which most directly and perfectly continueth that death and bloody sacrifice in perpetual memory, let S. Austin himself be judge in a number of other places, whereof some heretofore have been, other hereafter shall be cited. For this present this one may serve: The jews 
Aug. contra Faus●●● Manich. lib. 20 ca 1●.  (saith he) in their sacrifices of beasts, which they offered after divers sorts and fashions, as was connenient for so great a matter; practised a fore signification or representation of that sacrifice which Christ offered on the cross. Wherhfore now the Christians also celebrate and keep the memory of the same sacrifice past. How? by words only or cogitations? or eating bread and drinking wine, as in the Scottish, and 
Real sacrifice of the church.  Geneva, & English supper? No: but by a holy oblation and communication or receiving of the same body and blood of Christ; Peracti eiusdem sacrificij memoriam celebrant sacrosanct● oblation & participatione corporis & sanguinis etc. This S. Austin thought the best way to lock up Christ's sacrifice and death in perpetual memory. And this perpetual memory of that bloody sacrifice standeth well, and is best preserved by the churches mystical sacrifice and real presence of Christ therein according to S. Augustine's teaching, and the Christian faith of S. Augustine's tyme. Now concerning the horribleness of eating Christ's flesh 
How it is ●●●●ible to ●ate Christ's flesh.  which S. Austin mentioneth in the other place; True it is, the vulgar and usual understanding of eating Christ's flesh & drinking his blood, is horrible. For it is in deed th●● which the Caph● naires were scandalised at: that is to ●ate it cut out in sundry portions, & after sod or roasted, ●li●● vel assa▪ et secta membratim, as saith S. Cyprian. They understood 
Cyp●▪ d● cana. August. tractat. ●7. in ●●an. in psal. 9●. & de ver bis apostles. S●rmo. 2.  Christ's words (saith S. Austin) of his flesh cut in to pieces & joints, sicut in cadavere dilaniatur, aut in macello vendi●●●, as in the butchery a quarter of beef or mutton is cut out from the whole sheep or ox, and so sold to be dressed & eaten. & so far forth Christ's words are mystical & figurative, and not to be taken as they lie. For so according to vulgar speech and the proper use of eating and drinking, to ●ate Christ's divine flesh and drink his blood, were horrible impiety. But to ●ate Christ's flesh, as the Catholic church hath ever taught and practised it, is no more horrible for true Christians, then for M. B. and his fellow ministers to ●ate their bread and drink their wine. And if he had with him but a little consideration, he might remember, that at this present in the Catholic church over all Christendom, & so likewise for these thousand years at least, (all which time he will graun●● suppose that the real presence hath been believed) there have been in Christian realms, men and women of as tender stomachs as is himself or his wise either, who yet had never any horror in eating sacramentally the true body of our saviour, for that (as writeth S. Cyril the 
Cy●il. mystag●g. oratio. 4.  ancient bishop of jerusalem) it is not eaten in his own form: but Christ most mercifully in specie panis dat nobis corpus, in specie vini d●t nobis sanguinem: in the form of bread giveth us his body, in the form of wine giveth us his 
Real pres●●●●  blood: and that to this very end, as write the same S. Cyril, S. Ambrose, Theophilact and others, because we should not account it horrible; because I say it should be no horror to us, in such di vine, sweet and mystical sort to eat the body of our Lord and god. S. Cyrils' words are: 
Cy●●●. apud S. Them. ●● L●●. ●●.  That we should not abhor the flesh and blood set on the holy altar; God yielding to our infirmity, converteth the bread and wine in to the verity of his own body and blood, which yet retain still the form of bread and wine. Thus it is done by Christ's merciful dispensation saith S. Ambrose, 
Ambros. d● sacr●m. lib. 4. ca 4. T●eophila. in Ma●●. 14 & in Matt. 26.  ne horror cruoris sit. Christ condescending to our infirmity (saith Theophilact) turneth the bread and wine, in to his own body and blood: but yet retaineth the form of bread and wine still. And thus much doth S. Austin himself signify in the place corruptly cited by M. B. For thus stand S. 
August. ●●. 2. ca 9 contra aduersa●. legis & prophet. Fid●li cord ●●●re.  Augustine's words. The mediator of God and man Christ jesus giveth us his flesh to eat, and his blood to drink, which we receive with faithful heart and mouth: albeit it may seem (to profane men, in which number M. B. putteth himself by this very objection) a more loathsome or horrible thing to ●ate man's flesh then to kill a man, and drink man's blood then to spill it. In which words S. Austin no ways improveth the real communicating of CHRIST'S flesh, but in plain terms avoweth it, confessing that we receive it both with heart and mouth, both spiritually & corporally. And albeit this seem absurd to gross fleshly ministers, and brutish Capharnaites, who when they hear us speak of eating Christ's flesh, conceive straight way that we eat it as the Anthropophagis and Cannibals ●ate man's flesh: yet because Christ hath a divine, secret, hid, and spiritual way to communicate it, other than such earthly gospelers & flesh-wormes can imagine, whereby truly and really, yet not bloodily and butcherly Christ imparteth that his flesh: we confess frankly saith S. 
Christ ●●●●●ved corpor●●●.  Austin, that we receive that flesh, even with our mouth & corporally, albeit to men that understand it not, it may seem a more loathsome and horrible thing to eat a man then to kill a man. Where, withal M. B. may remember him sel● answered even by S. Austin (whom he so busily allegeth against the Catholic faith) for one false assertion which he so confidently avouched, vz, that the body of Christ was never promised to be received corporally, or as he expresseth it, was never promised to our mouth. For 
Before pag. ●●2. Fideli cord & ●re. Aug. apost. ●●●. ●●. 6.  by this very place which himself so much esteemeth, it is plain, that Christians then believed, that they received Christ's body not only by faith in their heart, but also etternally by their mouth. As also in other places he saith that it was ordained by the holy ghost, that the body of our lord should be received in the mouth of a Christian man before any other meats: Vt corpus dominicum intraret in os Christiani etc. that Christian men should receive with their mouth that blood with which they were redeemed, the same which issued ●orth of Christ's ●ide: and therefore doubtless Christ so promised, o● 
Aug. contra ● austum, lib. ●3. ●●. ●●. & ●●.  else they could never have so received, neither would the holy Ghost ever so have ordained.   

Answer to places of scripture alleged for proof that Christ's words spoken at his last supper must be understood tropically.  
The Argument.  
Five places of scripture cited by M. B. by comparison of which with Christ's words used at his last supper, he would prove these to be figurative. The difference between Christ's words, and those other.  
Those places are examined in particular, especially that of ●. Paul, The rock was Christ: and withal is showed how falsely or unfitly they are compared with Christ's words.  
If it were granted, that these 5. were all figurative, yet from them to infer the like of Christ's words, is most absurd and ridiculous.  
The principal of these places, suggested to Zuinglius by a spirit in the night, is answered effectually by Luther: in whose words is implied also an answer to all the rest.  
CHAP. 20.  
AFter this, M. B. from disputing falleth a little to railing, thus: All this notwithstanding 
pag. 156▪  they hold on still & say, the words of the supper ought to be ta'en properly. So that it appears that of very malice to the end only they may gainstand the truth, they will not acknowledge this (hoc est corpus meum) to be a sacramental speech. What worthy reasons you have brought, for which you so triumph, let the reader judge by that which hath been alleged. Verily, except peevish assertions of your own authority, bare words without any matter, manifest falsities without all face or show of truth, even against your own principal doctors and masters, must stand for Theological arguments and demonstrations; we have yet heard little stuff able to withdraw a mean Catholic from his faith to Zuinglianisme or Caluinisme. And here to the untruths afore told ye add one other, that we acknowledge not this speech of Christ (hoc est corpus meum) to be a sacramental speech. For so we acknowledge it now, and so did in the church, before you 
A sacramental speech.  or any of your sectmaisters were borne, as by which words the sacrament was first made & instituted, & by which it is at this present made & conseciated: and there is no Catholic writer, scholeman or other▪ but he confesseth 
D. Thom. part. ●. quest. 60. artic. 7.  these words to be properly sacramental, as which import the nature of this sacrament most essentially. If by the woid sacramental, you mean tropical, figurative▪ significative, as appeareth by that which after ensueth, then as I wish the reader still to remember your double dealing & juggling, who as ashamed of your own doctrine still hide and cover yourself with this ambiguous 
Before▪ pag. pag. 120. M. B. ill argument to prove Christ's words tropical. Pag. 1●6. ●57.  phrase, which in the beginning, and after, you condemn as invented by the folly of man against the wisdom of God: so we utterly deny that these words of Christ are to be taken tropically or figuratively, & require you once to give us a Theological proof thereof. And th●● you undertake here, and perform it in this sort.  
For they are compelled (say you) will they nile they, in ot●● speeches of like sort to acknowledge a figure, as 
a a  Genes. 17. 10. Circumcision is called the covenant, that is▪ a figure of the covenant: and 
c c  Exod. 12. 11. the lamb is called the passover▪ and 
l l  Matth. 20. 28. the cup is called his blood: and 
m m  Luc. 11. 20. the cup is called the new testament: and 
n n  1. Cor. 10. 4. the rock is called Christ. All these speeches are sacramental (that is figurative and tropical) & receives a kind of interpretation▪ yet they maliciously deny it in these words Hoc est corpus meam, which they are compelled to grant in the rest: especially where S. Paul calls Christ the rock. This argument is to the purpose. For if you can prove these words of Christ to be taken tropically, than you directly refel that which the Catholics believe, both in general touching the sacrament, and in special touching these words: which as we believe to be sacramental, as hath been said, so we utterly deny to be figurative ortropical, and affirm them to be taken literally, as the words signify; and therefore this your argument to the contrary is to be examined a little more diligently. And first of all I must tell you, that where you say these speeches which here you recite, are of like sort with that of Christ, this is one gross falsity to begin withal. Then where you say, we are compelled to acknowledge a figure in them, as one way it is true, so in the sense which you mean, it is false. That all these are not of one sort with Christ's words, nor any one of 
Difference between Christ. words and those other.  them (as you take them) it is evident to the eye. For when we say; circumcision is the covenant: a lamb is the passover: the cup, that is (as you mean it) the material c●p, which Christ held in his hand, is Christ's blood: the same cup is the new testament: the rock, that is a hard stone is Christ: in all these propositions, one divers and clean different nature is attributed to an other, which if we take literally, as the words lie, includeth a contradiction, and the later destroyeth the former: as much as if a man would say, black is white. for in so saying, he saith black is not black. For in like manner, the material rock can not be Christ, because a creature can not be the creator: the cup, of earth, ●in, silver, or gold, can not be the blood of God or man, for so could it not be a material cup, whose nature, substance & essence is so clean different▪ that who so saith, this is blood, he denieth it to be gold or silver, and who affirmeth it to be silver, of necessity in that affirmation includeth the contrary negation, that it is not blood. And therefore all such parabolical speeches, whereof the scripture is full (and M. B. might have found many more as good as these) by the very force of the words, and meaning of the first speaker, and consent of all hearers, contain a figure, and require so to be expounded: a number whereof, Zuinglius and Oecolampadius heaped together in the beginning of this heresy, to prove that which M. B. intendeth. If Christ had said of material bread or wine. This wine is my blood: This bread is my body, than I confess the speeches of Christ, and those 
pa. 40. 1ST. 124.  alleged by M. B. had been of like sort. But Christ spoke far otherwise, as is manifest by that which hath been declared before. And the plain sense of Christ's speech can not be better conceived, then if we confer them to his doing at the mariage-feast in Cana of Galilee, if when 
joan ●.  he had caused the water pots to be filled and presented to the steward he had said, h●c est vinum, this is wine.  
Which example I allege the rather, for that S. Cyril 
Cyril. Ca●t●●, 4. mys●ag●g. de Eucharist.  the ancient bishop of jerusalem, apply it to like purpose: In Can● of Galilee (saith he, Christ turned water in to wine. And ha● not we think him worthy of credit that he ●●●u●geth wine in to his blood, cum ipse t●m asseuer●●●r diverit, 
Real pros●●●  when as he so precisely and peremptorily hath said, that it is his blu●▪ As likewise when he hath pronounced of that bread (being consecrate) This is my body, who can ever doubt of it? So that these speeches be of like sort, This wate● turned and altered, is wine: This bread consecrated is my body: This wine consecrated is my blood. Or else of the first, This is wine: of the second, This is my body: of the third, This is my blood, which are Christ's own words, though the sense of that ●i●st and this second be all one.  
¶ Now if from this general we shall descend to particulars, and examine every one of these examples a part, we shall much more discover the poverty of this 
Examination of M. B. examples in particular. a  minister, and note the infinite inequality between most of these speeches, and that of Christ's. That circumcision was a figure of the covenant, we interpret so, both for the reason now given, and also because the scripture expressly so teacheth. But the scripture nether ●aith, bread or 
Gen. 17. 11.  wine is Christ's body and blood, nor yet that bread is the sign of the one, or wine a sign of the other. That the lamb is called the passover, is a text of Zuinglius wicked making, and M. B. his foolish imitating. For in the place quoted, there is no such matter, whereof I shall more conveniently speak by and by. Nether find I that in S. Matth. 20. 28. the cup is called Christ's blood. All that I find 
Mat. 20. 27. ●. ●●.  in that place, is this: He that will be first among you, shall be your servant: even as the son of man is not come to be ministered unto, but to minister, and to give his life a redemption for many. In the same chapter Christ uttereth his death and suffering by a parabolical phrase of drinking 
Matth. 20. ● 2●.  his cup (which is the only cup mentioned there) but this is nothing to the purpose. In S. Matthew, cap. 26. v. 2●. (which I think M. B. meaneth) as Beza translateth the text, the cup is called Christ's blood. But that text is a wicked 
Christ's words corrupted by the Caluinists.  text of beza's making, and not of S. Matthews putting: and Beza as guilty in conscience, warneth the reader before hand, that men will cry out upon his sacrilegious boldness for so corrupting the text. Which although 
Beza in Matth. ca ●●. v. ●●.  he go about to excuse, but strangely & Protestantlike, by heaping one sacrilege upon an other, yet (to omit that for brevity's sake) both Beza playeth the part of a horrible corrupter in so translating, and M. B. of either a bold and wicked heretic, or (at least) of an ignorant heretic in following Beza, and in telling us, that S. Matthew calleth the cup Christ's blood, though in a good sense that is true, in beza's sense it is stark false: but how soever it be, it was never in one sense or other so uttered by S. Matthew. For S. Matthews words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hic est sanguis meus, This is my blood, in the second place, can no more import the material cup to be called blood, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hoc est corpus me●, This is my body in the first place, import, that Christ called the material table his body. That S. Luke calleth the cup the new Testament, 
m  is a figure I grant, but little to M. B. his help, or justifying his figure. For in what sense can he make the cup to signify the new testament▪ What resemblance or representation is there between the one & the other? Therefore questionless by the cup S. Luke meaneth not 
Christ's blood in the 〈◊〉.  the material cup, but the thing contained in the cup. And herein I grant is a figure; but a figure so vulgar, usual and common to all tongues and nations, vulgata & trita omnibus linguis consuetudire loquendi, as Beza also 
Beza ibid.  confesseth, that it little differeth from a very proper and literal speech. Which thing contained in the cup whereas S. Luke determineth and restraineth by words most 
Luc. ●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v●p. Hic est calix qui pro v●bi● e●●●nditur.  pregnant, and effectual, and irre●utable, to Christ's own blood, than this is the proposition, which M. B. will have to stand for one of his figures: This contained in the chalice, that is, This blood of Christ is the new testament. And now what figure findeth he here to serve his turn? That the cup is placed for the thing contained in the cup? This is nothing to his purpose. Nether hath it any resemblance with the rest of his examples, & his words in this place intent it not. That the cup, vz, Christ's blood contained in the cup, is the new testament, is this his figurative and tropical speech? Will he thus expound it, that the blood of Christ figureth, signifieth▪ or representeth the new testament? 
Christ● blood the new 〈◊〉.  This in deed he must say. But in so saying he speaketh wickedly, heretically, and damnably: and quit disannulleth, maketh void, and disgraceth the blood of Christ, the blood of the new testament. And the blood of an ox, of a goat, of a calf in the old law, may serve M. B. for his figurative & tropical speech. For so that was tropically in deed the new testament, which it signified and figured. But the blood of Christ is more truly and properly, & after a more divine sort called the new testament, either for that it is the special and principal legacy and gift bestowed on us by Christ in his new testament: or because it is the very fountain of grace, which is likewise given properly in the new Testament, and whereby we have right to glory and life eternal, which is the consequent of grace and effect thereof in the new testament. For this and such like cause, is Christ's blood (as in the chalice) called the new testament: the confirmation of which testament consisted in the death of Christ, & effusion of the same blood on the cross. As for figuring, and signifying, that is no cause of this appellation. And therefore to say, This is the new testament, that is, This signifieth or figureth the new testament, is to make the blood of Christ no better than the blood of a beast: which is a proposition fit for a beast or a minister (who in so speaking little dissereth from a beast) then for a Christian man. If against this M. B. will still cavil to find out here a figure; let him take this for a final answer, that this speech of S. Luke most effectual and significant, though not so proper or common, is properly expressed by S. Matthew and S. Mark, This is my blood of the new testament; which is a sufficient commentary to expound S. 
Matth. 26. Marc. 14.  Luke, and quite excludeth all his tropes and figures: except he allege as plain & sufficient authority to make those words of Christ (This is my body) tropical, whereunto he referreth all these his examples. The last example of S. Paul calling Christ a rock, is a figure like 
n  to this former. A figure there is one way, but not as M. B. meaneth. That the word rock is applied to Christ, is 
How the rock was Christ.  a metaphor and figure: as when he is called a lion, a lamb▪ a door, a vine, etc. But where he saith, that we are specially compelled here to grant his sacramental, that is, his tropical and significative speech more than in the rest, surely herein he is very specially deceived. For when S. Paul saith, the rock was Christ, we are not compelled to expound him thus: the rock signified Christ, but the true sense may be the literal, that the rock was Christ. S. 
1. Cor. 10. 4.  Paul's words are: They drunk of the spiritual rock, which followed them: and the rock was Christ. That rock which followed the Hebrews in the desert, which guided, directed and sustained them, can not probably be expounded of a material rock (although some of the Hebrew Rabbins have such an imagination) but of the spiritual rock, which spiritual rock did not signify Christ, but was Christ. And thus S. Chrysostom, S. Ambrose, Theodoretus and others expound it: and the rock in S. Paul referred to the word spiritual, which goeth next before, justifieth this plain and literal interpretation. And so nether this special place, which M. B. maketh such account of, compelleth us to his trope and figure.  
And yet I must tell him besides for an overplus, that 
The Caluinists know not what i● m●ant by the rock literally.  he is to rash so specially and peremptorily to charge us with this place, as though the case were plain & clear, and we must needs confess, that here the rock signifieth Christ spiritually: whereas themselves are not yet agreed, what the rock here is literally, nor what it meaneth or signifieth historically. Which literal and historical sense must first be resolved upon, before he can so specially press and bear us down with his spiritual sense and figuring. The common exposition, namely of Zuinglius, Oecolampadius, Peter Martyr etc. is, that the word rock here signifieth the material stony rock: and so Calvin in his Institutions and Commentary of this 
Calv Institu●●. 4. ca 17. num. ●1. 2●. Calv. in 1. Corinth. ca 10 v. 4. Bez: in ●●●de●● lecum.  place affirmeth. Howbeit in the same place within ten lines after, considering better the Apostles word that this rock followed them through the desert (which can not be expounded of a material stone) he goeth an other way to work (and so doth Beza after him) and takes it for a thing evident and notorious; that by the word ro●ke is understood the course of the water, which never forsook that people so long as they were in the wilderness▪ which is a notorious lie, and refuted by the story in the chapter immediately following. For there again the people 
Num. ca ●1. v. 5. 16. 17.  want water, and for supply thereof, have by God's ordinance not a rock, but a well provided for them. And therefore Westphalus justly nameth Calvin a most vain 
Insulsissimus blatero. Martyr Comment in 1. Cor. ca 10. Westphalus in Apologia etc. pa. 55.  prattler, for that in his last book against him, he useth this so false an exposition, which also P. Martyr though a Caluinist and a great friend of Calvin, disproveth and condemneth. Insulsissimus blatero (saith Westphalus) blaterat Paulum vocare petram, non duriciem saxi, sed profluentem inde potum. Whereof so much the more appeareth the vanity of M. B. who so specially and hastily requireth us to yield to his spiritual & tropical sense; when his masters as yet can not agree upon the ground and foundation: which must be first laid, before they can frame any necessary argument thence to compel or move others.  
¶ Now for a little more manifestation of the truth, & to discover the weakness of this man, let us resolve backward and undo all this, and grant as much as M. B. requireth, that in these 5. examples there is a figurative speech; and that the verb est, is, must be expounded tropically for significat, doth signify: Circumcision signifieth 
M. B. fond argument.  the old testament, or is a figure of the old testament: the rock is a figure of Christ: the cup is a figure of the new testament, and so in the rest. What will M. B. conclude hereof? Ergo in Christ's words we must use like figurative and tropical exposition? and they do maliciously who deny it? Is this his argument? Hath he thus learned to assault his adversaries? Then let him give us leave to make the like argument thus▪ The name of ministers 
The name of Ministers.  in the scripture signifieth ministers of the devil, or such ministers as put their helping hand to the crucifying of Christ. For so the word minister signifieth in S. Paul, 2. Corinth. 11. 15. in S. john, ca 18. v. 12. 18. 22. ca 19 6. in S. Mark. 14. 54. 65. and S. Matth. 26. 58. Ergo when M. B. speaketh of the minister, who breaking bread and dividing wine in the Scottish congregation; the word minister must be taken for a minister of the devil, one who joineth with Pilate, Caiphas, and the adversaries of Christ to crucify him: & it is of very 
Before. pag. 367.  malice, & for mere contradiction, to the end only that they may gainstand the truth, if M. B. & his felow-ministers deny this consequent: especially whereas they are compelled to grant this to be the signification of the word minister, not in one only place of S. Paul, 2. Cor. 11. (whereas with one only place of his 5. M. B. can necessarily by his own judgement charge us) but in every one of 5. places & more to quoted here. For nether he nor his are able to deny, but the term minister hath this only & precise signification in every one of these places. By this argument which is of the same mould and form with his (and much better for the matter, because he can take exception against no one of my examples, as I have against most of his) let him guess what pith is in his own argument. For albeit I make no doubt, but that he and his fellow▪ ministers are in deed the very ministers of Satan, and professed enemies of Christ for their only schism (to omit their sundry detestable heresies) as S. 
Aug. epist. 153. ●● 16● Contra epist. Parmenian. lib. 1. ca 4. & lib. 2. ca 11. lib. 3. ca.▪ 1. 2. & c.  Austin in whole chapters & treatises showeth: yet upon this argument so to conclude, were foolish & ridiculous, because an other by the like argument might conclude them to be honest men: for that in divers other places, the term minister (though never in such sense as the word is used in the Scottish and English congregations, that is, for an Ecclesiastical office and degree above a 
Note.  Deacon) signifieth an honest ministery both in the men and in the office.  
¶ One place of his, that the lamb is called the passover 
c  Exod. 12. 11. I have hitherto differred, because the lieth much in it, and it deserveth both special examination & special remembrance: and the ground of that objection cometh not from M. B but from a more profound doctor: and therefore I will also borrow my answer from a doctor his equal. Zuinglius writeth of himself, that when he laboured to plant his Zwinglian heresy (that which M. B. defendeth) in Zurich▪ and to that end disputed 
●●in●l. Tom. ●. in subsidy de ●●●● ar●st. so. ●49.  as M. B. doth, that est, is, in Christ's words This is my body, must needs stand for significat, doth signify, which he went about to prove by M. B. his argument, for that in sundry places of scripture, as The sild is the world Matth. ij. 
Matth. ●●.  The seed is the word of God: Tie envious man is the devil etc. the verb est, is must thus be expounded; and reply was made by the common ●otarie (for the disputation was in the Senate ●●wse) that the case was nothing like, for 
●● Sena●●●●●●●tor●●ns.  that in parables, words are not taken properly: but it is otherwise in sacrements: this answer to ●●●bled Zuinglius, that (as he writeth of himself) t●●●●h ●e much beat his brain hereupon, yet he knew ●o●●●● 
Zuinglius in ●●i●st. d by a ●igh●-sprite.  to lose this I not: Multum capi volvere & cogitare, & ri●●l simile poteram reperi●e saith he. Being thus vexed and perplexed, ●e went to bed. At midnight, as he was last a sleep, there came to him a helper, a pion●pter (whether 
Monitor. Albus an ●●er sucrit, nihal m●mi●●.  he were a Saint or a devil, black or white, when he wrote the story, he remembered not) who thus spoke to him: quin ign●ue res●ondes qued est Exod. 12. 11. est enim ph●se, id est, transitus de●i●s: Why thou lazy lorrel answer●st ●how not (by this text of M. B.) the lamb is the passe●●er. Exod. 12. 11. It followeth in Zuinglius. Protinus ●●perge●●●, ● lecto exilic, lo●●m circun●sticio etc. Forthwith I a●●●●d ●●● of my sleep▪ I leapt out of my bed, I looked out the place, I disputed thereof according to my ability before all the multitude, and that satisfied them al. Albeit the vanity of Zuinglius argum●t suggested by this spirit of darkness, draw ●●●m 
Ephes. ●. 1●.  this one place, may easily appear by that which hath been said (for if siem the sense of a word so used in ● or 6. places we can not necessarily conclude the like sense in a seventh place, much less can we conclude so from the sense of a word in one only place) yet because this special place suggested by such a night-doctor, was so joyfully accepted by this patriarch of the sacramentary heresy: and by this place especially, the city of Zurick (which first of all, long before Geneva, openly received and professed this heresy) was confirmed therein: let us learn of Martin Luther that reverend father (as M. 
Fox Act. & monument. ●0. 70.  Fox termeth him) Zuinglius his coa●os●le (but of greater learning far, and for labour and writing to ●et forth this gospel triple o● quadruple more famous than Zuinglius) how deeply this argument is to be waiphed. Luther 
Luther's answer to M. B. argument. 1 Luther. Tun. 7. D s●nsio ●●r●●●um ●●●●. so. 38●.  answereth it many ways. 2. ●● 3. of which I will briefly note, that if one serve not for this so doughly an objection, which M. B. so much accounteth of an other may. First, I may answer (saith Luther) that Zuinglius M. B.) perverteth the scripture. For M●ses saith not, Eat hastily: for it signifieth Phase, the Lords posseover, but he saith thus, Eat hastily. for it is the Lords posseover. If Zuinglius (M. B.) reply that this is the meaning: I bid him prove that. For it is not plain, that Moses so meaneth. And therefore now he must take a new labour to prove this interpretation of this place in Moyse, no less then before he was required to prove his like interpretation of the words of the Supper. Children in schools are taught to answer such Sophistical objections▪ with Nego c●● equentiam, quia est petitio principij. His second answer is to 
another answer. 2  the same effect. which I gave before. But because it containeth also a re●u●ation of M. B. his whole argument, and carrieth with it more gravity and authority, when it cometh from the mouth or pen of that reverend father, ●● at man of God, that fist Evangelis●, sent from God to illuminate the whole world, as our English congregation profes●eth, I will note it also. This it is. Let us learn (saith 
Ibi. so. ●●6.  Luther) to frame the like argument. I much doubt I am not able. it is so ●●l of art & cunning. How be it for once I will give the venture. And I will undertake to prove that Sara or Lia the great mother of many children (mat●ia●cha) remained still a 
The pith of M. B. argument.  virgin after her child bearing. Which I prove thus. Luke writeth that Marie brought forth her son, and remained a virgin. Then necessary it is, that Sara and Lia did so is. Take an other. I will prove that Pilate was an Apostle of Christ, and thus I argue for it. Matthew tes●ifieth, that Peter was an Apostle of Christ. Then doubtless Pilate was an Apostle to. etc. If any ●il answer me, that I must prove by plain scripture the virginity of Sara, and Apostleship of Pilate, as I do the like of Marie and Peter: is not Zuinglius as well bound to prove th●● 
A third Answer 3 Exod. 1●. 11  in the words of the Supper, est, is as much as, significat? Finally, the sense of the place alleged he giveth thus: When Moses saith, Eat hastily, for it is Phase, the lords passover, Zuinglius (nor M. B.) can never prove that Moses in that place meaneth the lamb to be the passover. For the phrase ●● like to our ordinary speech, when we say; Eat flesh, for it is sunday: drink water, for it is friday. Hereof no man can wring out that flesh signifieth sunday, or water friday. And even so it is here: Eat hastily, for it is the Pascha, the paschal dry wherein God wrought those benefits for our delivery & passing 
The Calvi●●●●●●an ne●●r prov●● 〈…〉 Christ's words are 〈…〉.  out of Egypt. Thus Luther, and a great deal more in that place. In the end of which discourse after he hath constantly assured us, that the Sacramentaries can never justify their tropical exposition of Christ's words by any ●ound argument, and that they bring nothing for themselves in that point praeter frigida commenta, & monstros● somnia deliran●ium, but bald devises and monstrous dreams of doting men, he with indignation breaketh out and exclaimeth against the devil, who in the night time with so light a toy could seduce Zuinglius and his followers of Zurick, as he doth at this day M. B. and our Scottish and English Sacramentaries: Increpet te Deus O 
Luther. ●b● sup●●.  Satan. Quim acerbe nobis illudis! The lord rebuke thee, and put thee to silence O Satan. How bitterly and scornfully dost thou ride us, who with such patched and beggarly Sophisines can draw innumerable souls to damnation?   

Of contradictions: and the zwinglians impiety in limiting gods omnipotency.  
The Argument.  
M. B. ignorance in talking of contradictions. He denieth that God can alter the order which he hath established in nature, or that he can make one body it be without place, or in two places: whereby he quit destroyeth all scripture old and new and razeth the very principles of Christianity.  
Other false examples of contradiction. Of Christ's entering among his disciples, the doors being shut. Which one fact disproveth all the Sacramentaries false Theology in binding Christ's body to the necessity of a place.  
So doth the fiery furnace of Nabuchodonosor, which M. B. ignorantly allegeth for example of a contradiction.  
M. B. shameful and true contradiction to himself about the article of Christ's presence: That Christ can, and can not make his body really present in the Sacrament.  
M. B. again urgeth, that Christ's body is to be judged of and limited according to rules of Physic. Which ethnical kind of argument and disputation is fully answered by Luther and Westphalus.  
Albeit glorification of our bodies maketh them not to l●● in many places yet Christ's body is so.  
CHAP. 21.  
AFTER this, to show a little subtility. he falleth in to a dispute which himself understandeth not about contradictions: taking the ground from a gross untruth of his own, thus. Now when they 
●  (Papists) are dung out of this fortress (that Christ's words are to be taken properly, from whence M. B. thinketh he hath dung us by such sweet and mighty arguments as now we have heard) they fly (saith 
pa. 157.  he) to God's omnipotency, and say; God may make the body of Christ in heaven and in the bread both at one time. Ergo it is so. This is the first untruth, and ground of his wicked 
Untruth.  disputation which ensueth, consisting altogether of falsehood and ignorance. Catholics make no such scald arguments: which prove as well, every rakehell heretic to be as good as the best Catholic, every Turk as good as any Christian, black white, dirt gold, fish flesh, and what not? For God can make of an heretic a Catholic, of a Turk a Christian, of dirt gold, and so forth. The Catholics sometimes against the heretics which deny (as doth M. B.) God's omnipetencie to extend thus far, prove that God can do it. Which is not to make arguments, that because he can do it, therefore he doth it but to refute such blasphemous speeches, which detract from God, and deny the first article of their Creed, that God is omnipotent. In answering of this argument, which he fathereth on us, albeit he show himself to ignorant, so that in deed he seemeth not to know what a contradiction meaneth; yet he so behaveth himself, as that he may plainly learn it by his own answer to this supposed argument. For unto it he giveth 3. answers, two of which are directly contradictory one to the other: the third hangeth in the midst between both, 
Pag. 1●7.  and may take part of either. If (saith he) I denied their consequent (which they never made) they would be well fasshed to prove it. But the question stands no: here, whether God may do it or not, but whether God will it, or may will it. And we say reverently, that his maiesti● m●● not will it. This is his first answer, which I account as a middle between two extremes, not directly denying, nor yet plainly granting that God can do it but by a thoritie as it were of the Scottish 〈…〉 which, commandeth in matters Ecclesiastical god is in mannerly and reverend terms charged not to will it. For his majesty may not will it, saith M. B. But good Sir, that we may understand your further resolution, let us put the case, as the church ever hath, that God may will it, for that Christ who is true God, did will it, as not only all Catholics that ever were, but also most Protestants, and those the first founders of this new gospel believed. Answer now directly and plainly 
God's omnipotency most wickedly denied.  yea or no, can he perform it? M. B. answereth no: and that so Turkishly & absurdly, as withal he overthroweth the whole body of scripture, from the beginning of Genesis to the end of the Reuclation. For (saith he) many things God may not will (and then most assuredly he nether may nor can do them) and they are reduced to two sorts. First, he may not will things contrary to his nature, as to 
Pag. 158.  be changeable, to decay. Secondly, he may not will some things by reason of a presupponed condition: as such things, whereof he hath concluded the contrary before: of which sort this is. For seeing God hath concluded, that all human bodies, and therefore the body of Christ, should consist of organical parts, and therefore be comprehended and circumscribed within one proper place, therefore God may not will the contrary now, and consequently can not make it without quantity, without place, without circumscription; for this were to make it no body. And to will these things which are plain contradicent in themselves god may not, no more than it is possible for him to will a lie. Here is the conclusion: that God can no more make Christ's body remaining a body, to be in 2. places, than he can lie, than he can be changed, th●n he can decay & be corruptible. But to lie, to be changed, to decay, are simply and flatly unpossible for God. Ergo it is simply beyond God's power and ability, to make the body of Christ in the sacrament. This is his conclusion, which if we let to rest for a while, and examine the ground thereof, a man shall quickly see, that it is the very foundation of all Atheism and Barbarism. For if God may not, nor can alter the conditions and qualities of his creatures, which conditions he hath framed in them, and so by such prosupponed condition concluded the contrary before; whereas he hath thus concluded the water to be liquid or fluent, the fire to be hot and burn, the S 〈…〉 to move perpetually and give light, creatures which 
The whole body of scripture defaced by M. B.  we eat or use, in eating or using to consume and diminish, waters not to flow out of thy and hard rocks and flints, but to have other original, beasts by nature dumb not to speak, and so forth in a number of like, incident every where in the old and new Testament: what followeth hereof, but that by sentence of the Scottish confistory and signory, God may not will, and God can not will, nor do these things: and therefore the red sea stood 
Exod. 14. 22 Iosu● 3. 16.  not still and firm as a wall; nor yet the river jordan, to yield passage to the children of Israel: the fire in the furnace of Nabuchodonosor, which so furiously burnt the Chaldeans, could not be to Daniel and his 3. fellows 
Daniel. 3. 48. 50. 94.  (according to the English translations) as a cold wyel blowing, so that one hear of their head was not burn the Sun in the element at josuas' commandment 
Iosu● 10. 13 ●u●. 23. 45.  did not stand still, nor was clean destitute of light a● Christ's passion: the oil of the widow of Sarephta was 
●. Reg. 17. ●6.  not every day eaten by Elias, the widow, and her son without diminishing: as nether for 40. years together in the wilderness could the Israelites wear their apparel 
Num 20. 21.  without wasting & consuming it: it could not possibly be, that a hard rock in the wilderness should yield such 
Exod. 17. & 20.  abundance of water▪ as satisfied many hundred thousands, that balaam's ass spoke etc. For these be such things, whereof 
Num. 22. ●●.  God hath concluded the contrary before in his general creation, determining and binding them to other certain natural conditions and qualities as he hath the body of man to be visible, local, and circumscribed in one certain place. And therefore God may no more will these things which are plain contradicent in themselves (one as much as the other) than it is possible for him to will a lie: and then the scripture must lie down right, which telleth us all these lies (by M. B. his conclusion) for undoubted verities. What shall I speak of the new Testament, where this appeareth infinitely more? Where every one of Christ & his Apostles miracles, are things done against the general order, condition and quality, which God hath limited to his creatures. Let the Christian reader carry away this only, that this Satanical rule, so vile and horrible, that a Turk would never have put 
The 〈…〉, principles of Christianity denied by M. B.  it down, quit destroyeth the two very foundations, heads and principal articles of the new Testament, the incarnation of Christ, and general resurrection, which Mahomet in his Alcoran confesleth most constantly. For that every man consisting of body and soul, should to his human nature have joined a particular, a singular 
The incarnation of Christ.  or individual subsistence, which Theology calleth a person or personality, is far more necessary, more nigh, more intrinsical, & by gods special ordinance & general creation more required to man, than any thing that this ignorant Calvinist objecteth; be it the condition of place, or locality, or circumscription, or any other quality mentioned hitherto. And yet our christian faith teacheth us, that Christ assumed the true nature of man, a true soul and body, without the person of man. And if M. B. know aught he knows it to be Nestorianisme, that is, a denial of Christ's incarnation, & of the redemption wrought by Christ God and man in one person, to say that with the nature of man, he assumed & took the person of man. 
The general resurrection.  Again, that one & the self same man, who died & was resolved in to ashes 100 or 1000 years since, shall in the end of the world return & receive his perfect body & the self same in number which he had▪ is an other manner difficulty and impossibility, if we go by reason, by philosophy, by natural & inseparable property, then is to be local or not local, visible or not visible. Wherhfore M. B. with his comministers in denying to god's omnipotency that which is the lesser, that God can make a body without place & circumscription; questionless in his ●are by very drift of reason and necessary consequence must be judged to deny these 2. which are far higher & more beyond reason: that is to say, he must deny the grounds and principles of all Christianity; yea of all show of faith not only Christian, but also Mahometan.  
¶ And whereas he goeth on in this matter of contradictions and will needs make argument; for us, & after by answering them show his own skill; he doth nothing but heap untruth upon untruth▪ and ●e wray his own shameful ignorance. They say (saith this wise man) th●● 
Pag. 15●.  the lord may will a contradiction▪ and make both parts to 
Ignorance.  be true at one tyme. This is an untruth to palpable. For of the two parts of a contradiction of necessi●●e one must be false: both can not be true. For then there is no contradiction. And yet forsooth we prove by 3. examples, as this man will bear us in hand, that God may work a contradiction. The first is God ma●e a virgin to bear ● 
Pag. 159.  son. T● bear a son say they is one par● of the contradiction: and to be a virgin▪ is the other part of the contradiction. That we call this a contradiction▪ is his dream. How beit it serveth the turn here as well as a contradiction, and God can not do it by his resolution, if God can not do anything against the natural condition and property which he hath joined to his creatures: & it is a more contradiction to natural reason for a virgin to be a mother, then: or a body to be without a place. Their other 
Pag. 160.  example is, Christ's entering the doors being closed and shut, 
Of Christ● entrance the doors being shut.  But (saith he) what appearance of contradiction hath it? I grant it hath none: but sufficient argument it containeth to disprove all that you have said hither to for binding Christ necessarily to a certain place, without which in your Theology, his body is no body. And whereas you demand, whether we can prove that Christ entered through the doors, we tell yo●, that we can prove it, and 
Ibid.  that his body at that time could not be local in a certain place, & was a true perfect body notwithstanding: and that therefore all your long physical, or rather phthisical talk about the necessity of a place, is wicked, false and heretical. For albeit your grave Theologes being much vexed with this place, inue●t a number of pretty quiddities to ●lude it, some, that Christ knocked first at 
C●lv. in joan. ●●. ●0. v. 19  the door as Peter did, and then one opening the door to him he entered, as all men commonly do, others that without knocking he opened the door of himself by his divine 
Idem Institutio. lib. 4. ca 17. num. 29. et in Harmonia. Luc. ●4. v. 36. Martyr. in dialog. de loco corporis Christi sol. 94. 95 〈◊〉 in narrations do ecclesia Belgica dispersa. pa 185. 186. † Horn of 〈◊〉.  power; others, that he came in by the window, or chimney tunnel, or top of the house; others, that the words of the Evangelists signify no miracle or miraculous entrance in Christ all all, but only the Apostles fear, that they for their own safeguard had bolted fast the doors; others, that the words note only the time of the day, which was towards night, at what time men use commonly to shut their doors (which exposition once myself heard given by a † great superintendant in England) these and many more such pretty conceits, although your sacramentary companions to avoid this place have invented; yet that Christ entered through the doors shut, we prove both by the plain words of the Evangelists in 2. several places, by the circumstance of the story, & by consent of all Antiquity. The Evangelists words are plain, that he entered 
joan. ●0. ●9. ●6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and stood among them the doors being shut: which so astonished them, that they thought him rather a spirit then a man, rather a ghost then a body, because he entered not as a man, as a body, but as a spirit. And in that opinion of his miraculous entrance, Christ confirmeth them 
Luc. 24. ●7. ●8.  when he telleth them, not that he entered by the window, or by opening the door etc. but that howsoever they like men by their human reason supposed him to be a spirit, for that perchance they might have some of these physical and philosophical cogitations, that a body must needs have a place: and the door being fast shut, Christ's body could not come through it, and they both (the door and Christ's body) could not be in one 
Luc. ●4. 19  place, and so forth; yet (saith Christ) Let not such cogitations trouble you. See my hands & feet, my flesh and bones, and know thereby, that not a spirit, but a true real organical body it is, which thus hath entered and here standeth, in the midst of you. And this is the faith of the primitive church, and interpretation of this place given by all Antiquity. S. justin the martyr proposing this question 
justin. questio 117. ●d Christi●●●●.  of Christ's entrance, answereth it thus. As he walked upon the sea, not by changing his body in to a spirit, but by his divine power▪ so by the same divine power he rose one of the grave the grave remaining covered with a great stone and so he entered to his disciples the gates being shut. He addeth. Christ entered thus to his disciples, not by changing his body in to a spirit, but with his true organical body. And this he did by his divine power, which worketh all, and is above nature. S. Cyril writeth, that when the doors were shut, he entered 
Cyril in joan. lib. ●●. ca 53 Ibid. ca ●9. † Mi●a●ulosu● per ianuas ●●au●as ingressus. Aug. Ser. de Tempore ●56. 15●. 260. in ●oā▪ ●ract. 121. De Agone Christian. cap ●1. in epist ●. ad Volus. & de cru●●. Dei. lib. 22. ca ●. H●●artus lib. ●. de Trini●●●●.  suddenly, overruling the nature of things by his omnipotency. And to stop all curious questions how this might be done, he willeth his reader to consider, that thus it is written by the Evangelist: and that not of a simple man, as we are, but of the omnipotent son of God, who is not subject to the nature of things. In the same book he calleth it a † miraculous entrance through the doors shut: and so doth S. Austin sundry times. S. Hilary expounding this, as it were of purpose before hand refuteth M. B. and his fellow▪ Sacramentaries. All things (saith he) are whole and fast bolted: and yet Christ to whom all things are open, stande●● in the midst. The door, the stones, and would lose nothing of their nature, nether doth the body of Christ change from itself: and how then is he in the midst? Our sense and speech yieldeth, and the truth of this fact is above the reason of m●n: and so forth, very excellently disputing directly against the Sacramentaries of our time no less than the Arrians of that age. The self same exposition with justin the martyr▪ S. Cyril, S. Austin, and S. Hilary, uz. that Christ with his true▪ natural, organical body passed through the doors▪ as being not bound to the necessity of a place, shall the reader find in S. Chrysostom and Thophilacte writing 
Chrysost. in joan. hom●l. ●5. Theophil. in joan. ca 20.  upon this text: likewise in S. Ambrose in Lucam capultimo: in Amphilochius apud Theodoretum dialog. 2. Epiphan▪ heres. 64. Gregor. Nazianzen. in Christo patient. S. Hierom. ad Pamm●chium de erroribus joannis Hierosolymit ini, & contra Iovini●nū ca 21. in S. Leo epist. 10. ad Fl●rianū, cap. 5. in S. Gregory homil. 26. in evangelia: in Hildefonsus Sermo▪ departure. B. Marry. And albeit the fathers had great occasion otherwise to have shifted this place with some of these men's evasions, if they had been of their irreligion, because hereupon the Marcionites, Valentinians, and such other Protestants or heretics argued that Christ's body was fantastical, and no true real organical body: yet because the Catholic & universal faith was then as now, that Christ entered through the doors shut, they confessing that truth, defended withal, that notwithstanding such supernatural and miraculous entrance, Christ's body became not a spirit, but still remained a true body, though not bound to physical limits and circumscriptions of place as other bodies are. Thus speak and write they to the confusion of Calvin & his adherents, who with those old damnable heretics Martion and Valentinus, say that the Catholics affirming (with the 
Calv. in 〈◊〉 ca ●0. v. ●●.  Evangelists and all the ancient fathers and primitive church) Christ to have entered through the doors shut, there by make his body like to a spirit, infinite, etc. whereof as the one is true & most sure, that Christ thus entering was not locally bounded & circumscribed: so the other is a maynelye. For we hold the body of Christ to be not a spirit, but a true body this notwithstanding, as hath been said.  
¶ M. B. his last example which we (as he saith) allege to prove that God can work a contradiction, is Nabuchodonosort 
Pag. 100L.  oven: whereto he answereth: If they can prove 
Pag. 16●.  the fire was both hot and cold, than they say some thing to the purpose. In deed much to the purpose it is to prove your gross and shameful ignorance double and triple: but to 
Ignorance.  prove a contradiction it is not much to the purpose, as forth with shall be declared. Your ignorance it notably discovereth: first, because you see not that which is plainly set down in the story, uz. that at one time this fire 
Daniel. 3. ●. ●●. 50. 94.  was ho●e, and cold. For the 3. children felt it as a cold blowing wind: the Chaldeans found it exceeding hot & burning, 
Nabugo. 〈◊〉 furnace.  saith the text. Secondarily, because you consider not that this example is altogether like to that which you object of Christ's body circumscribed, & not circumscribed. For as this ●s an accident to the body, so was that to the fire: & as well may one body be compassed with a place, and not compassed, as the self same fire may be hot and cold, that is hot and not hot. Thirdly, because you forget your own former resolution that God can not do any thing, whereof he hath by a presupponed condition concluded the 
Before pag. ●●●.  contrary before in the first origin and creation: and god hath no more concluded, that all organical bodies shall be bound to a certain place, then that all fire shall be ho●●. And therefore this is a very sufficient example to disprove all your not natural philosophy, but natural soak, and heretical incredulity uttered against God's omnipotency, that God can not make his body to remain a body, and yet be without circumscription of place, which 
M. D. heresy overthroweth all Christianity.  is evidently refuted by this miracle. Which blasphemous and damnable assertion taketh clean away Christ's incarnation; is directly opposite to Christ's pure nativity of his mother, she remaining still a virgin: is directly opposite to Christ's resurrection, and his entrance to his disciples. Which 3. miraculous acts, and 2. of them chief principles, and greatest keys of Christianity, require that we believe the clean contrary; and that God no● only can, but also de facto hath brought Christ, body both out of his mother's womb, then in that very moment a virgin, and also out of the sepulchre, being then a most true, most perfit, most absolute and organical body, when yet it was not phisically circumscribed with the limits and bounds of a place.  
¶ Now whereas after all this long idle and heretical talk uttered by this man, it appeareth he is ignorar● what a true contradiction is, which the Protestant writers (lying after their manner) say we maintain be teaching that Christ's body is at one time in heaven and in every altar where the priest offereth the sacrifice: which (say they) because it implieth a contradiction is the nature of a body, God himself can not do: he may 
What is a contradiction.  understand, that a right contradiction such as here is spoken of, requireth the negation of the self same thing ●● one and the same precise respect, as to say that one m●● is learned and unlearned, false and not false but true, ric● and not rich but poor, in one particular respect, relation and consideration. For otherwise▪ a man may say of M. B. that he is learned and unlearned, true and false, rich and poor, without any contradiction or gainsaying of himself, for that both parts shall still be true. For he is learned in respect of common ministers, unlearned in respect of john Calvin, Theodore Beza and such other Rabbins: false, because he uttereth many untruths and corrupteth many places of the scripture and fathers; true, because he speaketh many truths and lieth nothing so oft, nor corrupteth scriptures and fathers so notoriously as our M. jew. of Salisbury in preaching and writing 
jewel.  used to do: rich, if he be compared with many inferior beggarly ministers; yet poor if he be compared with some Superintendents of England. Thus the fire in Nabuchodonosors' oven though it were at the same time, and moment of time, hot and cold, yet that is no contradiction, because it was not so, in one and the same respect or relation, but hot and burning to the Chaldeans, cold and mild to the Hebrews. And therefore to draw this 
Pag. 160. 161.  to some conclusion, albeit Christ's body be at one time visible and not visible, local and not local, compassed and not compassed, as you say, as the fire was hot and not hot, cold and not cold at the self same time and place; yet except it be so in one and the self same respect and relation or consideration, it is a miracle of God, it is no contradiction. And though they be applied and referred to one and the self same singular body, yet do they nothing impair, hinder, or destroy the nature or substance, because they are accidental conditions which come after the nature, and without which the nature is perfect, full, and absolute.  
And now to exemplify this which I say of a contradiction 
A fair example of contradiction i● M. B.  by a plain example, which M. B perhaps will better conceive of and carry it away; I give him the conclusion & sum of this his long discourse; which is this and in these words: So my second ●round holds fast God may 
Pag. 16●.  not will that thing which implies a contradiction. But he real presence of Christ's body in the sacrament implies a contradiction, making the body of Christ visible and invisible, local & not local at one tyme. Therefore God may not will such a thing, & it is unpossible to be true. Let this then stand for one part 
God can not make of bread his body.  of my example: that god can not will, nor make Christ's body really present in the sacrament: it is a flat contradiction, it is unpossible to be true, and (as before he hath told us) God can no more will this, nor do this, than he can lie, be changed, decay, and become corruptible. Next, to come to the other part of my example and contradiction; M. B. forgetting himself, that he had fathered this false argument 
Pag. 157.  on us before, here repeateth it as new in these words: Last of all, they are not yet content; but say, Christ can make the 
Pag. 170.  bread his body: and therefore his body is really present. W●● be it granted that thus we say now last of all, which you made us say a good while sithence, and so give a 
Before, pag. ●80.  great sign that you have a very weak memory, who much need a better (for mendacem oportet esse memore●, suppose v. e last of all say thus: what is your answer? Is it as before, when very reverently you told his majesty 
Before, pag. ●80.  that he could not will it, and could not make it present, no more than he could will and make a lie? No, but of a clean contrary guise, in these words. That Christ can make the 
Pag. 170. God can make of bread his body.  bread his body, we grant. For Christ being God, can do what so ever he wil Only let them show, that Christ of bread ●●● make his real flesh, and then this controversy is brought is an end. And is it so? Is the controversy brought now to this end? Surely then have you spent much time, paper and wind in waste. For hitherto all your speech and preaching hath been to prove, that God could not will, neither could he do it. And how chanceth it that so suddenly you give over your invincible argument, which even now you held so fast, & so much extolled, saying: So this 
Pag. 160. 161.  second ground holds fast. The real presence implies a contradiction, and there fore it is unpossible for God to work it. But to omit this, here you may learn, and so may the reader, a right contradiction, and thereby measure other: God 
A sensible contradiction.  can no more make Christ's body present in the sacrament, than he can lie, than he can be changed: it is unpossible; it implies a contradiction. Again, for the other side: We grant Christ can make of bread his body: & so he can make his body really present: and this is not unpossible: and then assuredly it implies no contradiction. Here is a right & perfect contradiction. For it is yea and nay, denying and affirming of one and the self same thing, in one and the self same respect: which contradiction when he findeth in us, in the Catholic writers touching this sacrament, then let him hardly cry out, that they persist in their opinion of very malice, for mere contradiction, to the end only they may 
Pag. 116.  gainstand the truth found out of late by these Apostates, whereof no one agreeth with an other, and scarce any one with himself. But in the mean time it is far more apparent, that these words touch M. B. and his companions, who against the faith of all Christendom, against the first article of their Creed, against all divine & 
The perverst●●● of Calviniste.  human learning, maliciously gainstand the truth, deny that to God's omnipotency, being enforced so to do by the very drift of their wicked, spritish, and Satanical doctrine; which themselves again grant to God's omnipotency, being driven so to confess (as may be thought) by the very instinct, work and operation of nature and natural reason: which in that it acknowledgeth a God, acknowledgeth him to be omnipotent, even in that which these men's brutish and senseless, theology (if so I may call it) taketh away and withdraweth from him. As for that he saith, the question is not here, whether Christ can make his body present, but whether he will: & if we can show that he will so, than this controversy is brought to an end▪ 
Real presence.  for probation hereof I will say no more than I have already. 
Cap. 1. num. 1. 2. 3.  For if Christ's most evident and pregnant words set down in the Evangelists and S. Paul, This is my body, the same which shall be offered and delivered for 
●●●. pag. 17. 18. 19 20. 21. 22. ●8  you: This is my blood which shall be shed for remission of your sins: if the sense and meaning of these words testified by the practice of all Christian people that ever lived since Christ's time in all places of the world, in Europe, 
255 256. 257 336. 337. 365. 366.  Asie, and Africa: if the uniform consent of all Fathers and general Counsels from Christ's time unto our age: if in this miserable harvest of heretical corruption, the authority of the most learned, the most earnest and principal Gospelers, who upon the invincible clearness 
Before pa. ●●. ●44. See the next division▪ num ●.  and force of Christ's words were in a manner against their wills compelled to maintain the real presence of Christ in the sacrament, may serve to prove what Christ's meaning was; then have we showed, and if we be required, will more amply show that this was Christ's wil And if this serve not, than I know not what may serve. And I will not labour to find any demonstration more clear, until I may learn what clearer demonstration M. B. desireth. And yet I think more clear th●● this himself can not devise.  
¶ And how so ever he promise fair, and say that if we can prove, that such was Christ's will, he than is content to yield, & this controversy is at end; yet his discourse and preaching here showeth the clean contrary. Fo● again he falleth in to his common place, that Christ's body must needs be bound to the rules of physic and nature. A man may justly suppose, that he is scarce well advised: he so commonly gainsayeth himself, and runneth up & down, backward and forward, and forgetteth in one leaf, what he written in the next before. Two points yet remain in this Sermon, which I will shortly dispatch, because I have been somewhat long in the former, and these 2. depend altogether, or very much of that which 
Pag. 1ST.  hath been now said. When (saith M. B.) they are dung ●●● of this (that Christ by his omnipotency can make his body present, from whence he hath dunged us out by granting and confessing it himself) they make their la●● 
See before pa. ●●●. Thetical 〈…〉 〈…〉 not always in theology. Pag. ●●●.  refuge (and yet we were at our last refuge before, where our last refuge was Christ's omnipotency) to say that Christ's body is exemed from physical rules. His answer to this is much like the former, that is, yea and nay, granting and denying. For first he granteth that Theology is not subject to physic: and yet Christ's body the principal part of theology is subject to physic. For by & by h● inferreth, that if ye exeme Christ's body from the law of physic, 
●●●. ●●●●●.  which is the law of nature, ye shall exeme it from the law of God and if we deny the one, the law of nature in Christ's actions, we must also deny the other, that is the law of God. This he urgeth; this he maketh his conclusion and resolution, that if we exeme Christ from the rules of physic, we pervert both true Theology and physic, both God's law and the law of nature: which how true it is, I refer the reader to that which hath been said already of Christ's divine person, incarnation, nativity, resurrection, entrance to his disciples ianuis clausis, and the general resurrection: in all which, we find the la and ordinance of God to be strong and inviolable, although the law of nature and physic have no place. The other point he uttereth thus. But to make an end with you, we shall answer 
Pag. 1ST.  to your last subterfuge. So yet here is an other last subterfuge. And what is this? That Christ's body is glorified: & that this glorification giveth it supernatural pre-eminence etc. Well, suppose that this be our last refuge or subterfuge, to rest upon the glorification of Christ's body: How do you drive us from this subterfuge? By ministering still your physic. For (say you) the very glorified bodies of 
Pag. 165.  men are subject to physic. And therefore it clearly follows, that in respect the glory of Christ's body hath wrought no change in his nature and substance, and consequently in his natural dimensions, nor yet in any other essential property, therefore the glorification of Christ's body exemes it not from the rules of Physic. It should seem, that this man either hath great need of physic, his wits and arguments are ●o weak: or else he is a great friend of physic, who so tediously beateth upon the rules of physic▪ in the supreme points of Theology, where physic had no more to do, than hath surgery, law, or Geometry. This argument is of like quality with the last, & therefore may pass with like answer▪ and so it shall. Only I will join 
The Protestants iudgm●● of M. B. physical argument.  unto it the authority of a Protestant or two, whereby the reader shall understand, that these are no new arguments, but old and rotten, and long sithence so answered: as it is needles pains to shape them new answers▪ Brentius for this kind of disputing, accounteth the zwinglians 
Brentius. Before▪ pa. ●●  little better than Ethniks and Pagans. Luther for the same cause, at large, partly in ●est, partly in earnest so revileth & refuteth Zuinglius and Occolampadius, as is wonderful. In ●ine he thus concludeth. If these be the 
Luth. Tom. 7. D●●●●sio ver●●rum Can●. ●●. 3●●. 39● 39●. ●●2. etc. ●● ibid. ●●7.  grounds and reasons of these men to confirm us in the tr●●●▪ and quiet our consciences, truly then are we in pitiful case. If some body bade showed me such writings and arguments without the name of the author, I should have thought, that s●●● stage player, or Turkish loiterer had made them in ●est and i● derision of Christians. Surely I see not how these men ●●● have pretence or excuse before God, as many other bere●●●●● have had. For it seemeth that of set malice and stubborns they play and mock with God's word. And I think that such bald toys can not move any man, if he be in his right wi●●●● be Turk or ●ew▪ much less a Christian. Thus Luther of these M. B. his physical arguments in general. These two last 
●●●v. in Ad 〈…〉. ●●t.  in special when Calvin objected to Westphalus, ●e more directly and severally made answer thus. To the first taken from philosophy and physic, wherein Calvin varied and stammered even as M. B. doth, sometimes denying that he would bind Christ to philosophical or physical rules: and yet by and by taking his argument thence, to shut Christ out of the sacrament, he answereth 
〈…〉. in Apolog contra C●l●●a●. Pag. 194.  in these words▪ Th●● Geometrical argument borrowed from E●clide, that Christ's body ●● circumscribed, and therefore ●●● be at once but in one place, and so not in the Eucharist, is the very pillar and foundation of the sacramentary learning. Th●● sustaineth: he whole weight of their Syllogisms▪ whereby they corrupt a number of places of scripture. Most ap●ly of the sacramentaries 
〈…〉 ●●●o● 〈…〉 〈…〉.  is verified that famous saying, Take from heret●kes that whi●h they ●orow from the philosophers, and they can not defend them ●elves▪ Take from the zwinglians their philosophical reas●ns▪ quantulum remanebi● de magnis volumin●b●● omnium Sacramentariorum? How small a portion 〈…〉 remain of the huge volumes of all the Sacramentaries? Which is to say in few words: that this argument is Ethnical not Christian, it holdeth in Geometry not in theology, and therefore may bind the scholars of Euclid, but not the disciples of Christ and his Apostles. 
Ibi. pa. 19●. 192.  Here is one answer: an other is this. Whereas Calvin and his Sectaries so much brag of human reason and physical arguments taken from the physical proprieties of human bodies and prefer such reasoning before faith▪ and shuffle philosophy 
Faith to be urged above reason.  with Theology: and to establish their absence of Christ's body from the sacrament, rather lean to the persuasible reasons of philosophy, then to arguments deduced from holy scripture, let us (saith this Protestant) on the contrary side magnify faith and attribute least of all to such physical speculations. For the simplicity of faith it is, which Christ commendeth when he saith, To you it is given to know the 
Mat. 13. 11. Mat. 11. 25  mysteries of God's kingdom. Thou O father hast hid these things from the wise, and revealed them to the little ones. Thus 
Basil. Hexan● hom. 1. et 1●  S. Paul preacheth. Thus S. Basile preferreth faith before all the demonstrations of philosophers. And why are matters of Christian profession called mysteries and matters of faith, but because faith, and only faith comprehendeth them, which are far beyond and without the reach and capacity of reason? Here is an other answer, grounded upon right Christianity and theology, and therefore one line of it able to overpeise and bear down a thousand of M. B. and john 
Ibi. pa. 192. 193. Philosophica argumenta. Diabolica sophismata. The Calvinian faith framed by physic.  Calvins' physical follies. And by the way, whereas Calvin faltering in his speech like one uncertain whereon to rest, said he did not 
a a  so much urge his philosophical arguments, as he did 
c c  places of scripture: we must expect Christ from heaven to come in judgement: he is ascended: he sitteth at his father's right hand: To the one Westphalus 
a  answereth, that he might do well to give them over altogether, and to acknowledge them as they are, to be not philosophical arguments, but diabolical sophisms. And if he would so do, and not examine this matter of faith by reason, he should find Christ's word, This is my body, to have more weight and strength in it, than any demonstration, either physical, 
c  philosophical, or Geometrical. To the other: that 
Ibid. pa. 195 196.  albeit these propositions be in deed scripture, and there are found, yet the consequent and conclusion is not dr●● from S Paul or any scripture; but from the rules of phesdo and philosophy, which telleth them that Christ can not ●● i● heaven and earth at one tyme. And therefore if Caluin and the Caluinists would have their argument granted; they c●●g●●●● bring scripture to prove that Christ can not be at one time i● heaven and with his church in earth. Which if he co●● 
Mat. 2●. 20. Mat. ●6. ●6.  not, he would never so have promised. So long as they bring forth no such scripture, to prove this sequel or consequent: their impertinent allegation of pieces of the holy scripture proving the antecedent, nothing excuseth them, but that they ground their faith altogether upon Aristotle's philosophy and Galenes' physic, saith this 
Ib●. pa. 195.  Protestant. The Arians, the Donatists, the Pelagians ci●●l many sentences of scripture: yet can any man deny but they drew their arguments from the dregs of philosophy? The Anabaptists in like ●o●t against Christ's incarnation of his mother a virgin ●uddle up many places of scripture: yet shall ●● grant that they fetch their doting opinion from the oracles of holy scripture and not from the aid of profane philosophic And thus much for M. B his physic or philosophy.  
¶ The other argument taken from the qualities of a glorified body, 1. Cor. 15. 42. M. B. prosecuteth in many 
pa. 163. 164. 165. 166. 167. Calv. Instit. lib. 4. ca 17. num. 29 ●t in Ad●●nitio. ultima.  pages: That to be in many places at once, is not by S. Paul assigned as any quality of a glorified body, and therefore ●t may not challenge it to Christi, albeit glorified. This argument Calvin in many places urgeth, and much better: especially for that he concludeth by conference of S. Paul in an other place, that Christ's body can not have such prerogative more than the glorified bodies of other 
Objection. Philip ●. ●●.  Saints, for that (as the Apostle writeth) Christ shall make our bodies like to his own: and therefore if ours can not be in many places, nether can Christ's. To this objection 
Answer.  although many answers may be made, and all true; as that God if it so plealed him, might make any glorified body in many places at once; That Catholics put not the glorification of Christ's body to be the only cause, why Christ's body is in the sacrament (for so the blessed virgin his mother's body should be there also, which we believe to be in heaven most glorious & glorified: & Christ before he was glorified, gave the disciples his true body yet not immortal nor glorified, though he gave it after an immortal and impassable manner:) only catholics show by the supernatural excellences of a glorified body that Christ's body is not subject to the base rules of this corruptible life, of human reason, and physical prescription etc. yet for brevity's sake, I will content myself 
Westphalus ubi supra pag. 197.  with that one plain answer which is made to Calvin objecting the same argument, which is this. This argument taken from the qualities of a glorified body in Christ and us, proveth nothing less than that Christ's body can not be given in many places. Only it proveth that our bodies shall be 
Difference between the glorified body of Christ and other Saints.  conformed or made like to the body of Christ in glory, but not in equal glory. That likeness or conformity is not the cause, why our bodies must after the resurrection be in divers places, because Christ's body is dispensed in divers places at the ministration of the holy Supper. Christ hath primacy in all things: 
Coloss. 1. 1●. Heb. 1. 9 joan. 6.  he hath more excellent glory beyond his fellows. His flesh hath this glory which we want, that it is meat geving life (eternal). Likewise this prerogative of glory agreeth to his flesh that whereas it is given for food of life to the members of his church which are dispersed over the whole world he is present in many places, which glory our flesh lacketh. Christ's body sitteth advanced and exalted at God's right hand. The conformity of our bodies with Christ reacheth not so far, that our bodies also should obtain such place at the right hand of God. Wherhfore the true answer to his argument is, that we shall be like to Christ in conformity of ●l●r●, but not in equality. Which answer a mean Christian might learn of himself, were he endued with a little faith; which teacheth that the body of Christ is the body of God and man a body assumpted in to unity of person with God: which albeit it take nothing from the nature of a true body, yet putteth it an infinite difference between the excellency of such a body, and the body of any other creature, be it never so much glorified.   

A brief confutation of the last two Sermons concerning preparation to receive the sacrament.  
The Argument.  
M. B. strange, uncoherent, and contradictory doctrine (especially concerning faith and works) in his last two sermons: which is manifested by a number of particular examples. Of Christ despairing. Faith is not given only to the elect. Once had it may be lost. Scripture abused to prove contrary assertions.  
His more general contradictory preaching concerning preparation for receiving the sacrament. There is no comparison between the sacrament and the word in this respect of preparation for receiving either. Under pretence of preparing his auditors to worthy receiving by holy life, he frameth them to most unworthy receiving: and with manifest and direct opposition to the Apostle S. Paul, setteth them headlong to all filthiness, iniquity, and security in fin, giving t●●m assurance and warrant before hand, that they shall never be damned, but be saved infallibly, whatsoever their life be.  
CHAP. 22.  
ANd thus much concerning the verity and substance of the sacrament, which is the principal subject of the first ●. sermons. There remain yet the later 2. appertaining to preparation requisite in those who are to receive the sacrament: on which I will make no long stay, as for other reasons, so partly because the argument is different, and for some part such as a Christian man may well approve. Only thus much I think good to warn the reader of, that whether it be the weakness of the man, as perhaps, or course and sway of his doctrine, which is probable ●nough, he here as in other parts of these sermons, pulleth down with one hand, as fast as he buildeth up with the other. He gainsaieth himself as fully and directly, as possibly any his adversary can; & while he pretendeth to f●ame in his auditory upright conscience & sincere life, that they may worthily receive the sacrament, he setteth them in the broad way to all iniquity, all looseness of life, & presumptuous continuance therein. For, to prosecute these points a little, how can these instructions stand together: 
pa. 205. 20●  Thy affection and action must be examined and tried by the square of God's law, you must see how far they agree with his law, or how they descent from it. This is the rule to know 
Pag. 256. 210. Fsai. 59 2. Sapient. 1. v. 4. 5. 2. Cor. 6. 14.  sin, which severs thee from God. The God of heaven, he can have no society, nor can keep company with the soul, which is always unclean. This is true Catholic doctrine, delivered every where in the scripture. And hereof it followeth, that good men in whom God dwelleth, are 
Some man without gross sins.  void of gross and mortal sins, which sever from God, and with which so long as a man remaineth defiled, so long remaineth he deprived of gods holy spirit: which thing M. B. by many propositions proveth hereafter. But how matcheth this with that which immediately ensueth: 
Pag. 211. Pag. 207. No man without gross sins.  In this life there is wonderful iniquities, gross sins, and great faults, wherewith even the righteous are defiled. And when we study to do best; and the just man, that is the ●●aist hallman, falls seven times in the day, yea rather seventy times seven times. If the righteous and just man 
Calv. Instit●. lib. ●. c. ●. ●. num. 5●. 59 & lib. ●. cap. 4. num. 28. See before ●a, ●●.  when he studieth to do best, sinneth, and that grossly: if every ●owre of the day he commit so many gross and mortal sins as these words import (for in these men's divinity all sins are mortal, none venial) & every mortal sin sever a man from God, as M. B. teacheth agreeably to the scriptures; what followeth of these two parcels, but that the God of heaven dwelleth in no man be he never so just▪ for that in every his action he sinneth, and offendeth God grossly, and mortally? And how calleth he such a man holy, just, and righteous, who thus offending, and that continually, so many hundred times in the day, is doubtless wicked, unjust, and unrighteous: for that so perpetually he transgresseth the law of God, the true and infallible square of justice and injustice, as M. B. hath truly declared!  
With like constancy he commendeth saith to his audience in these words: faith is the moyen and hand; 
●●●. ●●●.  whereby we apprehend our salvation and apply it unto v●. And as it avails not a sick man to see a dr●ge in the Apothecary's booth, except a way be found, how it may be applied to his sick body; so faith is the moyen and hand whereby we take hold on Christ▪ and apply his redemption to cur souls. This is good, if he meant of the right faith, and stayed here, and proceeded no farther to exclude all other graces of God and his holy spirit. But he addeth: There is 
●●●.  not a way, nor an instrument in the scriptures of God, whereby 
Only ●aith.  any man or woman may apply Christ to their souls, but only the instrument of faith. Hereof it followeth, that faith is not only, the first, and principal, but also the sole and only mean of our justification and salvation, as by which only instrument according to the scriptures, the redemption wrought by Christ is applied unto our souls And thus the Protestants teach commonly, and M. B. hath oftentimes told us before. Yet within a few pages after, he falleth 
●●● only ●aith.  in to a clean contrary discourse, removing faith from this office, and attributing it altogether to love and charity. For thus he preacheth. In corporal food we have two sorts of apprehensions, one by the eye: the other by the taste. 
●●●▪ 233. ●●4.  Your eye takes a view of the meat & makes a choice of it. This is the first apprehension. If your eye like it, yet if thy taste like it not also, & so it enter not in to thy stomach, it can never be converted in to thy nurture. For it is only the second apprehension of the meat, that is cause of nurrishing our body. Even so in spiritual things: the first apprehension of Christ jesus is by the eye of the mind, that is 
pag. ●  by our knowledge and understanding, that is to say, by our faith. The next apprehension is, when we cast our hearts on him, we have good will of him. For all our affection proceeds from our wil And if we love Christ; we take hold on him, we eat him and digest him, that is, we apply him to our sawles. Then is not faith the only instrument to apply Christ, but also love & charity: and this much more than faith; so much more, as a man's body is more nourished by his taste, then by his eye; by that food which he eateth: then that meat which he seethe standing on the table, but never toucheth. For so yourself apply, urge, and reiterate this comparison. Look in what place the eye serves 
pa. ●●●.  to the body, in that same room serves knowledge and understanding to thy soul. And look in what place thy hand and thy mouth, the taste and the stomach serves to thy body, in the same room serves thy heart and affection to thy soul. So that as our bodies can not be nourished, except our hand take, and our mouth eat the meat, where through the second apprehension may follow: likewise our souls can not feed on Christ, except we grip him and embrace him heartily by our 
Erg●●●● faith 〈…〉eth ●●●.  will and affection, and not by only faith. This is true doctrine, and this directly overthroweth the former, that faith is the only instrument of applying Christ to us, that only faith justifieth us, and cleanseth the soul. For here we learn, that by charity we apply Christ to our souls, as well as by faith: yea much better as our bodies are better nourished with the 2. apprehension of meat made by our taste, then by the first made by our eye. 
Before▪ pag 302. 30●   
Following the opinion of john Calvin and the Lutherans before noted touching Christian faith, that it is a sure and infallible persuasion of God's benevolence towards us, he exhorteth his auditors to hold fast such persuasion, 
pa. 204.  in these words: Art thou persuaded of mercy? Assure thyself, thy conscience is at a good point, thou hast health in thy sawle. For by keeping of (this) faith, thy conscience is preserved. Keep this persuasion, bald it ●ail & sound, hurt it not, 
Presumption  bring not thy soul in doubting so far as thou may, nor hinder not thy persuasion. For if thou doubt, or in any wise diminish thy persuasion thou dost diminish the health of thy soul, thou leesest thy faith, & becomest an infidel, as Calvin (whom in this M. B. followeth) avoweth. For he is not a faithful man (saith Calvin) who assureth not himself of God's favour: and 
Cal. Institut. lib. 3. cap. 2. num. 16.  who resting upon the security of his own salvation, cat not say with the Apostle Paul, I am sure that nothing can separate me from Christ: which words also M. B. very luslely apply to himself, saying expressly: Our faith & assurance grows 
pag. 262.  so great▪ & our persuasion so strong, that we dare come out with the Apostle, and say as he said. Hereof we may gather, that after this doctrine, the best Christian and most faithful is he, which hath the greatest confidence in gods favour and mercy, and feareth lest his judgements. Whereunto tendeth also a great part of his last sermon: which besides that it preseneth a number of desperate ruffians, execrable 
See before. pa. 304. 305. Esai. 66. 2. 5  miscreants and heretics before meek hearted and humble spirited saints, upon whom the holy ghost specially rests can hardly stand with that himself after preacheth, that the dearest servants of God are cast in to terrible doubtings & wondered pits of desperation. The best servants of God are exercised 
pag. 275.  with terrible doubtings in their souls, with wonderful 
Desperation.  stammerings: and they will be brought sometimes, as appears in their own judgement, to the very brink of desperation. For this is as much to say, as that the most faithful servants of God are most faithless, the best are worst, his dearest are to him most odious and hateful as they who want a right faith and confidence in him, whereon entirely dependeth the health of their soul, their quietness of 
pag. 211  conscience and peace with God. True it is, that the best and faithfullest servants of god, have just occasion to fear God's judgement, as whom they must attend for not 
Rom. 2. 6. ●. Pet● 1. 17 & 4, 1●. Melach. 1. Psal. 118. v. 120. Matth. 10. ●●. ●●●. 1●.  only a merciful father▪ but also a just judge, one that judgeth every man not according to this solifidian persuasion and presumption, but according to his work: & that so severely, that the just man shall scarce be saved: and therefore the prophets, Apostles, S. Paul, S. Peter, and Christ himself ever taught their scholars, as to hope well, so to fear, & in fear & trembling to work their own salvation. 
Rom. 11. 2● Hebra. 4. 1▪ Apoc. 15. 4. Philip. 2. 1●.  But great, or rather infinite is the difference between fear, dread, reverence and trembling, which the scripture commendeth, & these terrible doubtings, wonderful stammerings, and wonderful pits of desteration, in to which these men thrust the best servants of God. And yet this preaching were more tolerable, if he spared our Saviour himself, and set not him farther out of God's favour (as these men measure it according to this their presumptuous confidence) than the worst servant of God that ever was. For whereas of such servants M. B. saith, that the Lord never sussereth them to despair: though they be brought to the very brink of desperation, yet are they not 
pag. 276.  swallowed up of it; Christ our blessed Saviour he thrusteth farther in to the very bottomless pit of desperation. For saith he; To what end doth the lord cast his servants so 
Ibidem.  low: He answereth: To the end, they may fe●le in their hearts 
Christ in desperation.  and consciences, what Christ suffered for them in the yard and on the cross, in soul and body: that we feel in our souls in some measure, the hell which he sustained in full measure. Where attributing to Christ the full measure of that, whereof he alloweth to his servants but a portion, whom yet he draweth to the very brink of desteration, he manifestly teacheth, that Christ despaired fully and absolutely: according to the doctrine of that monstrous caitiff Calvin (who writeth expressly, that Christ not only internally in mind despaired, but also externally 
Caluin. ●armen. in Ma●ca. 26. v. 46.  braced out in to a speech of desperation: une voix de desespoir luy est eschappee, in his french Harmonic upon the Gospel) and the gehennical church of Geneva, in whose Catechism Christ is subjecteth to the same torment of conscience and pains of hell, as are the damned and reprobate, 
S●●tr●sh ca●●chisme, the 10 Sunday.  the impenitent sinners, whom God doth punish in his terrible wrath: save that Christ sustained that for a time, only a day or two, in the yard & on the cross [saith M. B.] which they must endure continually. Which doctrine invented or published by Calvin and Beza, taught in the Geneva Catechism, and here briefly uttered by M. B. besides that it taketh away one article of our faith (Christ's descent in to hell) in effect marreth and destroyeth all articles 
Christ's redemption denied by the Caluinists  of our Christian Creed, so far as they appertain to the redemption wrought by Christ. For if the perfection of Christian justice be measured by firm persuasion of God's mercy and favour, and as M. B. writeth, he 
pa. ●1●.  that hath no measure of this faith, hath no measure of peace with God: & Christ of all gods servants that ever were, was farthest from this measure, as being plunged in desperation in full measure; then was Christ farthest of all other from being at peace with god: and therefore was most unfit to be a peacemaker for others, & to reconcile 
Coloss. 1. 20. Ephes. 2. 14.  man to God, pacifying things in heaven and earth, whereas himself was not at peace with God, nether had that peace of conscience, which every Protestant hath.  
A form of piety (the virtue whereof he denieth) his 
● Timoth. 3. 5.  words carry when as he preacheth, that this faith and persuasion, which he so magnifieth, and baptizeth by the name of their justifying faith, depends upon the quiet state 
pa. 230. pa. 164. pa. 204.  of a good conscience. This quiet state is troubled by nothing in the world but by sin. Hereupon, he falls in to a common place, which contains much good moral talk, that we 
pag. 212. 213. 214.  must glorify god by doing good works: there man be an agreement between the heart & the hand: thy conversation man of necessity be changed with thy heart, and be holy, honest & godly as thy 
pag. 215. 247. 24●.  heart is. We must love our neighbour, else we can not love God. Faith is tried by his fruits: and except thou glorify God by thy deeds, and make thy life holy to testify thy holy faith, all is but vain, all is but mere hypocrisy etc. If thy conversation be good, it is a sure token, that thou (haste a true faith and) art one with God. But if thy conversation be not good, let men say what they will, thy heart is defiled: true and lively faith is not 
Faith lost by evil life.  in thee. All which and much more of like effect, in fine he plainly referreth to this conclusion. So this ground holds fast. A doubting conscience makes a weak faith. The more 
pag. 265. 266.  doubting is the conscience, the weaker is the faith. A good conscience makes a strong faith. Hurt your conscience, & you hurt 
Item pa. 278  your faith. For how can I be persuaded of god's mercy, whose anger I feel kindled against me, and against whom my conscience shows me to be guilty of many offences? Once again. 
Ibid.  Every of you take tent to your conscience. For keep a good conscience, and thou shalt keep faith. The better thy conscience is, the starker thy faith is. Losing it (a good conscience) ye lose 
Faith lost by evil life.  faith: and losing faith ye lose salvation. The hail exhortation that we gather on this point, depends upon this. To omit his false ground, that strong persuasion and confidence of God's mercy can not stand with sinful life or evil conscience, whereas presumption (which is a degree beyond confidence) may so be coupled, and oft times is: & sure reason, certain experience, and manifest scripture telleth us, that to to many there are, who in the depth of their 
Ecclesiastic. 5. 6.  iniquity say, The mercy of the lord is great, he will be merciful to my sins be they never so many: to omit this, and mark only the ill coherence of these men's fantastical gospel, here faith of necessity requireth good conscience; good conscience dependeth of holy life. So where holy life is abandoned and sin reigneth, good conscience is lost, and that being perished, faith also perisheth. Upon which gradation he inveigheth against certain great men, whose oppressions of the poor, whose deadly feids with their 
pa. 267.  own companions would not burst out in so high a measure, if they had advised well with their consciences. But the Lord seeing 
Faith lost.  them take so little tent to their consciences, he spoils them of faith and of the hope of mercy. Out of all which we may & must conclude (and so M. B. himself teacheth us) that 
pa. 27●.  faith in these men may be easily lost, which being altogether fastened and tied to good conscience, and this to good life▪ by necessary sequel faith decayeth with good life and conscience. But how matcheth this with his former preaching, that the best and most sincere Christians fall every day seven times, yea seventy times seven times, and that in to gross sins? Is not this as much as if he said▪ that the best Christians every hour of the day become infidels, & can not have faith in the mercy of god, to whom their conscience witnesseth, that daily & hourly God's wrath is kindled against them, for that their conscience shows then to be guilty of many offences against God; and all those offences, gross, deadly, and damnable, after the Calvinists theology? Much more this doctrine repugneth 
Be●ore▪ pag. ●69.  to that which Calvin, Beza, the whole church of Geneva, and M. B. himself preacheth afterwards in this self same sermon in these words. It is sure & certain, that 
pag. ●79.  faith is never wholly extinguished in the children of God. Be it never so weak, yet shall it never utterly decay and perish 
Faith can never be lost.  out of the heart▪ where once it makes residence. A weak faith, is a faith and where that faith is, there man ever be mercy. Again. Faith once given by God, can not be revoked again. Faith when it is given by God, is constantly given, never to be changed nor utterly ta'en from them. Again. This 
pag. 27●.  gift of faith where ever it be and in what heart so ever it be, it is never idle but perpetually working; and working well by love & charity: Where ever it be, it is not dead but lively. How opposite and most evidently repugnant is this to 
Faith ev●● worketh well  the former preaching? If saith where ever it be, be never idle but perpetually working well by love and charity, how saith he that they have faith which oppress the poor, keep 
Faith sometime worketh ●●.  deadly feid, and so forth, which are no works of Christian charity, how soever they be esteemed among the Calvinists, as works perhaps of their sole justifying faith and hot love. If when ●aith is once given, it can never be lost, never revoked by God, never utterly ta'en from them who are once possessed of it; how saith he, that it is lost by evil life, and that God spoils them of faith & hope of mercy which commit such mortal sins? But a most wicked, barbarous, & sensibly false paradox it is, to say that faith once had can not be lost, the contrary 
Faith may be lost.  whereof we see by lamentable experience of thousands, who depart daily not only from Catholic faith to heretic, & in heresy from one to an other, from Lutheran to Zwinglian or Calvinian, from Calvinian to Anabaptistical, from that to Trivitarian, Antitrinitarian, etc. but also from the general name and pretence of Christian faith to plain Apostasy, to judaisine, to Maho●●ctisine, to Atheism, With professors of which gospel, as by witness of my L● of Canterbury, the English 
Whi●● c●●●●● C. Tract. ●. ●● 6 pag. 7●.  church is well replenished: so M. B. himself signifieth the like of his Scottish congregation, of which he writeth thus. Alas, we are come to sic a loath, disdain, & of●asting 
pa. ●3●. 24●  of this heavenly food (he meaneth God's word) in this country, that where men in the beginning would have gane. some, 20. miles, some, 40. miles to the hearing of this word: they will searcely now come fra their house to the church and remain one hour to hear the word, but b●des at home. This being true, if (as he in this same place teacheth) faith form in our hearts by the holy spirit, will decay except it be nourished: and if to the nourishing of this faith it be requisite that we hear the word of God preached, and preached not by every man, but preached by a lawful pastor, by 
pa. ●●●. ●●●  him that is sent, which point he doth inculcate diligently, & without which preaching it is not possible (saith he) that a man continue in the ●aith: how can it be avoided, but where this word is not thus preached, as it is not in a 
Be●ore▪ pag. 224. 225.  number of places of England, nor perhaps of Scotland, there the faith among the brothers, not only may, but also must of necessity decay, which without this kind of preaching can not possibly continue? And if there be no such preaching preaching I mean by pastors lawfully 
No lawful vocation of pastors in England, nor  sent (as in truth there is no●e nether in England nor yet in Scotland amongst all the ministers, as of the English ministery is best proved by the Puritans, by Ca●twight, by Calvin▪ by Beza, by Knox by the Scottish communion book and election of ministers appointed 
Scotland.  there: and for the Scottish ministery, to let pass my L. of Canterbury and the English Pontifical, it is very clearly proved by Buchan●● in his story, and the first original 
Buchan. hi●●. Scotic. lib. 16 mexim● pag. 5●●. 556. 558. 559. 561. 56●.  and foundation of this new Scottish church in our age, laid by that seditions and infamous man john Knox & his comparteners in despite and against the will of both magistrates, as well temporal as spiritual, that I mention not Catholic writers, who have made demonstration of this, against both Scottish and English in sundry writings) how can there be remaining any faith among them, where is no orderly preaching of the word by 
●aith may be ●ost.  any such lawful pastor orderly sent, who is so necesiarie to preserve this faith? And how plentifully is this most barbarous fancy refelled in the holy scripture by a number of examples, facts, and sentences? where we find that Simon Magus believed Christ's gospel as other Christians 
Act. 8. 13.  did, who yet after became an arch-heretic or Apostata, as likewise did Hymeneus & Alexander: where 
●. Timoth. 1. 19 20. Ibid. ca 4. 1.  the Apostle forewarneth, that in the later days, many Christians shall departed from the faith, whereof we see daily experience: where he reproveth the Galathians, for that they receiving the spirit, and for a while continuing 
Galat. 3. 2. 3  in the spirit, afterwards gave over the spirit, and ended in the flesh; where is declared that some who were sanctified by the blood of the new testament, afterwards despised & trodden 
Hebr. 10. v. 29.  under their feet the son of God, & the same blood by which they had been sanctified: being washed from their sin, 
●. Pet. 2. 20 21. 22.  afterwards as unclean swine, returned and wallowed in their former filth: where the Evangelist writeth plainly, and our Saviour himself teacheth us, that some there are 
Luc. 8. 13.  who gladly receive the word of God and believe for a time, but when trial and persecution cometh, than they depart and give over their faith. And to what purpose is it, that the Apostles exhort Christians to stand fast in their faith, 
Act. 14. 22 1. Co 16. 13 Coloss 1. 23. 1. Timoth. 2. 15. Rom. 11. ●1.  that S. Paul threateningly warneth some Christians to become humble and think lowly of themselves: and to fear lest God who spared not the natural branches (the jews) spare not them, but cut them of also, & reject them as he rejected the jews. If it were then an article of faith, that faith once had can never be lost, that God will never take faith from them, on whom he hath once bestowed it, what wit or wisdom were there in these either exhortations or threats? As much as if M. B. should exhort his ministers to continue men, & not become women: or threaten them that except they stood fast in their new gospel, they should never be able to pass from Scotland to Denmark either on foot or horseback, or walk in one day from Edinburgh to Jerusalem. This is to foolish & impious: & yet this is the very form & tenor of the scriptures, by M. B. & Calvins' doctrine. And as foolish and impious is Calvins' answer to these and the like 
Cal●. Instit●● lib 3 cap. ●. num. 9 10. 11. 1●. 13.  places, that the Apostles, Evangelists, Christ, and all scripture speak unproperly: & therefore their speeches are now to be corrected by this worshipful squire and Evangelist of Gebenna, or rather Gehenna. And what can be devised more pregnant and forcible against this, then that which the Apostle Paul writeth to the Hebrews? that some who were endued with faith, and that in the most high and excellent degree, who were once illuminated 
Hebr. 6. 4. 5.  & after their illumination had tasted the heavenly gift, were made partakers of the holy ghost, had moreover tasted the good word of God, and powers of the world to come, which is to yield them all the prerogatives and tastings of God's grace, which M. B. sometime talketh of and challengeth to his elect: yet these men so amply illuminated, after all this, fell from the faith; yea fell in so desperate sort, that as much as in them lay, they crucified again the son of God, 
Ibidem v. 6.  & made a mock of him. If true faith once had can never be lost, what commentary will M. B. make of these words? I omit to produce fathers of the primitive Church, of whom no one from the first to the last ever dreamt of this Calvinian frenzy. Yet if M. B. have mind to see this in them refeled generally by scripture, let him 
August. de corrup. et gra●●●●a. 13 ●●●m de bono perseverant. ●a. 8. 13. De civit lib. 1. ca 12. lu psalm. 50. ●1.  read S. Austin (who most of all other was by reason of the heresies of his time concerning grace, exercised in this kind of argument) & he shall find enough to satis●●e a reasonable man. Certainly, to give men in this world security & assurance, assurance (I say) not of hope but of faith, that they shall not, nor can perish eternally, is to turn upside down and clean invert the nature of humanity and divinity, of heaven and earth, of man and Angels: it is to give the crown to one, who yet is fight, 
1. Cor. 9 ●4. Philip. 3. 14 Psal. 9●.  and hath not obtained the victory; to give him the garland who yet is running his race, and uncertain how to hold his course: to put him in the sure port, who yet is rowing on the sea, and tossed with the waves thereof: to give mortal man in this life that; reward for which in this life we labour, and is proper to the next, and by god's ordinance appointed for the blessed souls 
Prosper de vi ●a ●●●●mplat. lib. 1. ca 3. & De vocati●. g●nt●n●n, lib. ●. cap. 2●.  and angels confirmed in grace: that is in one word, to make men believe they are already sure of heaven and salvation, who by this very presumption are in the broad and most certain way to hell and eternal damnation. But because if I should proceed in this sort with the rest of these two last sermons, I perceive I should fall in to that tedious prolivitie, which I most covet to avoid, I will therefore only write down shortly M. B. his strange assertions concerning faith and works; adding for confutation no other authority than his own: which I will likewise put down so nigh as may be in his own words, but always in his own sense. And let this stand for the first.  


The first.  

Faith lost with good ●●e.  Faith depends on good life and conscience: and so with the loss thereof, faith and salvation is lost.   

Contra  
Faith once had can never be lost, whatsoever a man● 
pag. 279. Faith not lost with good lose. See before pa. ●06. Before pag. 400. Only faith.  life is. For God never revokes or takes away the gift of faith, which once he hath given. Faith shall never utterly decay & perish out of the heart, wherein it makes once residence.   

II.  
Faith is the only moven and instrument, whereby we apply Christ unto our souls. And there is in the scripture no other instrument of applying Christ to us but this.   

Contra.  

Ibid. pag. 400. 401. Not only faith.  Love of Christ, is an instrument, whereby we apprehend and grip Christ better then by faith, even as the meat which we eat & taste better nourisheth our body then that we only feed our eye withal.   

III.  
Where the conversation is not holy, let men speak 
pa. 213. 214 No true faith without good life.  what they will: there the h●r● is defiled, there this true and lively faith has no place.   

Contra.  
Be our conversation never so wicked, howsoever ●●● 
pa. 281. 282  bodies be loosed to all dissolution, faith ever remaineth, the 
True faith without good life.  fire of true faith is never put out, suppose it be covered.   

four  
The gift of faith where ever it be, & in what heart soever, 
Pag. 271. Faith ever working well  is never idle, but perpetually working: & working well by love and charity. Where ever it be, it is not dead but lively: that is, All men which have faith, are perpetually working well by love and charity.   

Contra.  
In some of our great men, their oppressions of the poor, 
pag. 267. Faith some times working ill.  their deadly feids with their own companions burst out in sick an high measure as show that they advise not well with their consciences, wherein depends faith. And therefore the Lord seeing them take so little tent to their consciences, spoils them of faith. Then, some men which have faith, work not perpetually well by love & charity.   

V  
Sin severeth a man from God, & God can not dwell in a 
Before. pag. 399. Sin severeth God from man.  man, that always committeth sins.   

Contra.  
The best men every day and hour commit gross sins. Yet the faithful in their greatest dissolutions, fall they to 
pag. 282. Sin severeth not God from man.  murder and adultery as David did, they never lose the spirit of God. So then God dwelleth in them, notwithstanding their continual sins.   

VI  
A Christian man living dissolutely in sin, can not 
pag. 268. A brother sinning can not have confidence in God's mercy. pag. 265.  have faith and confidence in the mercy of God. For how may be have faith in the mercy of God, whose conscience witnesseth to him daily, that for his manifold sins Gods wrath is kindled against him? A hurt conscience man ever doubt: and the more we doubt, the less is our persuasion. Na question so long as the sense of god's anger and feeling of my offences bides, I can not have a stark persuasion that he will be merciful to me: and so you can not have a right faith, which with you is a stark and strong persuasion of god's mercy.   

Contra.  
A Christian man living never so dissolutely, can never 
pa. ●●●. ●●● 278.  lose faith. The spoonks whereof work in him continual morse, and makes him call to God for mercy every day. And ●●●● prayer is a certain argument of the right faith and belief 
pag 272. 〈…〉 sin 〈…〉 2●4. 〈…〉 pag. 300.  in God For I can not speak to him, nor pray to him, in whom I trust not. Ergo a brother sinning never so much, not only may have, but also actually hath faith & cofidece in the mercy of God. For else he could not pray unto him. Again. In despite of the devil, and the corruption which is in us (and M. B. who teacheth the contrary) this faith shall never perish: and then necessarily such a man hath a stark and strong persuasion of god's mercy. For else he hath not faith, that being by M. B. & Calvin defined, a stark and strong 
Before. pag. 100L.  persuasion in God's mercy.   

VII.  
It is true and certain that the spoonkes of faith, which are 
pa. ●79. 2●0. To spoonk 〈…〉 sometimes smored.  kindled in the har● by the spirit of God, certain it is they may be smored for a long time: they may be covered with the ashes of our own corruption, our evil deeds and wickedness in which we fall. The effects of a lively faith will be so interrupted, thy lusts and affection, will so prevail for a long time that in the 
a long tym●.  mind and heart and conscience of him, who hath so oppressed & smored his faith, it will come to pass that in his own 
pag 2●0. A 1.  judgement he will think himself an outcast and reprobate.   

Contra.  
The spirit of God in man's heart can not be idle, but the spoonkes 
pag. 282. 283.  in the mean time that the body is cast lose to dissolutions, these spoonkes are accusing thy dissolutions: these spoonkes 
The spoonkes oh 〈…〉 mored, not  suffer thee not to take pleasure of thy body without great bitterness and continual remorse And these spoonks where they are will make: he soul to utter these words ains in 24. hours: Alas I offend God etc. Then a man that feels these 
● short tyme.  motions ever once in 24. hours (which is no very long time) yea seeles them working a continual remorse (which is a great deal shorter) and is a right Protestant endued with the faith here declared (proper to the elect) how vile soever his life be, can never think himself a reprobate, ●eeling in his heart once in 24. hours, yea feeling continually these spoonkes of faith, and motions of the holy spirit, which assure him the contrary.   

VIII.  
The children of God (such as right Caluinists are know assuredly by faith, that they are the elect of God And this is the difference between the Catholic or Papist, and them, that the Papist dare not apply the promise of 
pag. 26●. 222. Every Caluinist sure of ●●● salvation.  mercy to his own soul; he counts it presumption to say, I am an elect, I am saved and justified. The miserable men contents them with a general faith, that leans only on the truth of God (whereas the Calvinists have a special faith, which 
See before pa. 303. 307.  leans upon the lying fancy of man whereby I know that the promises of God are true. But the Papist dare not come & say, they are true in me. Why? because he hes not felt it and 
pa. 261.  the heart of him is not opened. But our justifying faith works 
262.  in us particularly a marvelous assurance and persuasion that God loves me. It works a certain assurance and persuasion that he will save me. And this particular application is the specifike difference, the chief mark and proper note, whereby our faith is discerned from all the pretended faiths of all the sects of the world. So then this is a special article of the Scottish Calvinists special faith, that they and they only know by faith, which is most certain, assured, & void of all doubt (for what Christian doubts of any article, any part or parcel of his faith: and if he believe with doubting, then plain it is he hath not faith but opinion that they are elect and shall assuredly be saved. And this is the specifike difference between them and all other, not only catholics but even Protestants, Lutherans, zwinglians, Anabaptists, Trinitarians, Parliament Protestant's or Princifidia●s of England etc. that all and singular Calvinists (after the Scottish order) and with them perhaps out English Puritans, know most certainly even by faith, that they be elect, and so infallibly shall all be saved.   

Contra.  
The elect and dearest servants of God are cost in to terrible 
pag 275. 278.  doubtings, and wonderful ●its of desperation: The best servants of God are exercised with wonderful stammerings in their 
The best Caluinists doubt of their salvation.  soul. Every sin which they commit, hurts the conscience: that impairs the persuasion, and so comes in doubting. There is ●●● a sin which we commit, but it banishes light, and casts a slough over the eye of our faith, whereby we doubt and stammer in our sight etc. It comes to pass that in our own judgement we 
pag. A 1.  think ourselves of casts and reprobates. For so offending we can not have a stark persuasion that God will be merciful to us. Ergo the elect know not by faith, that they are of the number of Gods chosen. For so should they never want a stark and strong persuamsion and marvelous assurance: they could never doubt of that, which to them is as sure as an article of faith. Which doubting, yea wonderful and marvelous doubting, so far forth that in their judgement they think the contrary, they think themselves reprobates, seeing it oft times chanceth to the best▪ Protestant's, yea those of the Scottish and Genevian perfection: hereof this specifike difference between them & all others, is made a very general communion to them with all other sectaries, 
Other Sects surer of their salvation then the Caluinists  and they left no surer of their salvation, then are other their good brethren of what sect or heresy soever.  
Nay farther, whereas the Scottish Protestants have such terrible doubtings of their election and salvation as here M. B. confesseth, which the Lutherans and Anabaptists have not, as before hath been declared, who without 
Before pag. ●01. ●02. ●05.  all such doubt are most assured of their election and salvation: hereof it followeth that this specifike difference rather appertaineth to them then to these; and that it discerneth the faith of those Lutherans and Anabaptists from the faith of all sects in the world, be they Calvinists Scottish, Genevian, Puritan or other, rather than of M. B. and the Scottish Calvinists, who of their election and salvation doubt so terribly, as in deed they have just cause.   

IX.  
To make the later contradiction more plain, let it be remembered, that before in his third sermon, he inveigheth against the Catholics, for that they call this Protestant faith, an imagination or fancy: and he refuteth them as 
Before, pag. ●1●. ●1●.  plate contrary to the Apostle touching the nature of faith, for that the Apostle (if we believe M. B. exposition, or if it be credible that S. Paul ever dreamt of this Lutheran devise) calls it a substantial ground, an evidence and 
pag. 111.  demonstration: whereas they (Papists) call it an uncertain opinion fleeting in the brain and fancy of man. So there it is 
Faith never doubteth.  Papistical and against the Apostle, to call this faith wavering, uncertain, and doubting, whose nature is to be a substantial ground, to contain evidence, assurance, firm persuasion and demonstration, as also Calvin, and Calvins' 
See before pa. ●03.  master Bucer strongly confirmeth.   

Contra.  
Yet here M. B. maketh a long discourse to the contrary. For (saith he) doubtings, as I have oft spoken, may ludge 
pag. 277.  in a saul with faith. For doubting and faith are not extremely 
Faith ev●● doubteth.  opponed, but only faith and despair. Doubting man judge, it will ludge, and has ludged in the saul's of the best servants of God. If then your faith man be, and will be still doubting, stammering, wavering, and uncertain; then is not your faith, such a faith as the Apostle describes: it is no substantial ground, no evidence or demonstration: and it was no offence of the Catholics, to call it an uncertain opinion fleeting in the brain, which now yourself confess to be the very nature of your Genevian faith, saying that ever it hes be, it will be, and man be doubting.   

X.  
Faith is the gift of the holy spirit. And this gift is not given 
pag. ●71. None have faith but the elect.  to all men and women. Al has not faith This gift is not given unto all: but it is only given to the elect; that is, to so many as the Lord hes appointed to life everlasting.   

Contra.  
Who soever hath a desire to pray, to crave mercy for his 
pag. 272. Many ha●e faith besides the elect. 1 At that pray.  sins, suppose the greatest part of thy heart repine and would draw thee from prayer, yet assuredly that desire which thou hast in any measure to pray, is the true effect of the right faith. Prayer is a certain argument of a justifying faith. Ergo all that pray to God, have faith.    
Item. If thou be content to forgave thy neighbour as freely as 
pa. 273. 274 2 All that forgave.  God forgave thee, assuredly that is the effect of the right spirit. Item.  
A third effect of faith is compassion. Thou man bow thy heart, and extend thy pity upon the pure members of Christ. 
Ibidem.  
3 Al that have compassion. Note.  For except ye have compassion, ye have no faith. Examine yourselves by these 3. effects, prayer, forgeving wrongs, and compassion: and if ye find them in any measure, be it never so small; you have the right faith in your heart, you have the true and lively faith, and assuredly god will be merciful unto you Ergo all that pray though never so little, or forgeve injuries and wrongs done to them freely, though never so seldom, or be pitifully affected towards a Christian in misery, and give an alms though never so small, one denier all his life time, assuredly all these men have the right faith.  
Fourthly, if thy conversation be good, it is a sure token, that 
pag. 213. 248. 249.  
4 All that live honestly.  thou art at one with god. No doubt that heart that breaks forth in to good fruits of doing well and speaking well, is coupled with god. And consequently it is sure, and there is no doubt, but in such a person is faith. For no man is coupled with god, but by the band of faith. Item. 
pa. ●14.   
When thy conversation, thy heart and mouth says all one 
Ibidem.  
5 All that sp●●ke as they think.  thing: then no question thou hast the work of faith wrought by the holy spirit in thy heart. Ergo all that live honestly, that do well and speak well, doubtless have faith: as likewise all that are not dissemblers, but speak as they mean, and mean as they speak, without question have faith wrought in them by the holy spirit.  
Sixtly▪ ye men also try whether ye be in love & charity 
pag. 214. 215. 6 All that love their neighbours.  with your neighbour. Love is the only mark whereby the children of Christ and members of his body are known from the rest of the world. And the more we grow in love, the more god by his spirit dwells in us. Always this love flows from the root of faith. Ergo all men that live quietly in love and peace with their neighbours, have faith.  
Seventhly and last, to talk and consider this faith more 
7 All that believe in Christi death. pag. 211. 212.  properly and specially in itself; by her more intrinsical effect and operation; by faith we have peace with god. To try whether ye have faith or not, ye must try whether ye believe in the blood of Christ or not: whether ye believe to get mercy by his merits, & sanctification by his blood. For if ye have no measure of this faith, ye have no measure of peace with God. This is the faith which purgeth the heart and purisieth the soul. Ergo all kind of Christians, all I say 
Calv▪ Insti●●. lib. 3. ca 15. num. 2. ●t lib. 2. cap. 17. num. 6. & ad Philippen. cap. 2. v 9  without exception (save only perhaps Calvin & some Calvinists, who deny the merit of Christ's passion, and can not abide to hear of any merit in Christians or Christ himself) which believe that Christ by his passion merited our redemption, sanctification, and salvation, have faith. Wherhfore to conclude this with his own 
pag. 249.  words: The whole weight (saith he) of our trial stands chief upon this point, to see whether we be in faith or n●t, to examine whether Christ dwells in us by faith or not. For without faith, there can be no coupling nor conjoining betwixt us and Christ: without faith our heart can not be sanctified: without faith we can not work by charity. So all depends on this only. For which trial and examination he giveth us so many sure, certain, & doubtless marks, marks whereby without question we may know where this faith is found: and these marks are, prayer at some time, though but coldly, forgevenes of injuries, and compassion of the poor, though once in ten year, honest conversation, plain dealing, love of our neighbour (to which by like right and reason he may add all other civil & moral virtues) belief in Christ's death and passion. Where these marks be found, he putteth it for sure and certain, without doubt and question, that all such men have the right, true, & justifying faith. Whereof I conclude, that according to this his doctrine, not only all Christians good & bad (excepting the Calvinists) have faith, but also many Turks and ethnics, who in number of the foresaid virtues far surpass many kind of Protestants. For as S. Austin 
August. d● spiritu & lit. ca ●●.▪ Pro●●er in libro sentent. num. 46.  and S. Prosper write, and we find it true by all learning, plain reason, and certain experience, sine quibusdam operibus bonis, difficillime vita cuiuslibet pessimi hominis inu●nitur. The most wicked man under the Sun (be he jew or Gentile) hardly passeth the course of his life without some good works. And therefore either all these are elect, which is unpossible; or all which he putteth down for such, are not sure and certain marks of faith, which is true; or true it is not, that only the elect have faith; which to affirm, is most false, absurd, and execrable; as which everteth all Christianity, and all sense and meaning of scriptures.  
And these few so palpable contradictions found in so small a compass, may suffice to declare with what substance of divinity and constancy of doctrine these men feed their miserable auditors. I omit many other as fond and contrary assertions (of which these last two sermons seem in manner wholly patched up, as a beggars cloak of divers pieces and colours) especially if I should compare them also with his former sermons: as for example: in his third sermon; faith is the gift of God and only jewel 
Pag. 111. See before pa. 312. Pag. 272.  of the soul: in his fift sermon, prayer is a jewel of the soul as well as faith, yea better than faith, as being the best jewel and gift that ever God gave man: in the fourth Sermon love is a jewel of the soul to, and that better than 
Pag. 235. ●36. See before pa. 400. 401.  either faith or prayer, as by which we best of all grip Christ and apply him to our souls, better than by faith etc. These and many more must be omitted, both for brevity's sake, and also because in this and such like it may be answered in his behalf, that to require of him or any other of 
●●costancie in ●●e protestant Gospel.  his profession, to make their doctrine each part agreeable to other in places so far distant, is unreasonable and against the tenor and quality of their gospel, which evermore varieth and altereth. Which liberty also M. B. closely insinuateth and challengeth to himself in these Sermons, willing his auditors in the second of them, to take this for the present, until he have more insight in these 
Pag. 102.  matters: and it appeareth his insight was more in the 4. and 5. Se●mons, than it was in the third. I omit also, 
Scripture applud to prove contrary assertions.  which yet is very markable, and diligently to be noted, that for all these blind contrary assertions he still allegeth scripture as well for one part as the other. That faith is lost by evil life, he proveth by scripture. That faith is never 
Pag. ●●●. pa. ●● 9 2●0. A 1. 252. pag. 111.  lost by any means, he proveth at large and more abundantly by scripture. That faith is a substantial ground, an assurance and certain persuasion without all doubting, he proveth by S. Paul. That faith may stand with doubting, look to the Apostle saith M. B. & the Apostle saith, we 
pag. ●●●.  always are in doubt, but we despair not. For which text (refeiring it to faith as he doth) that we always are in doubt of our faith or any part thereof, we may look for it in the Apostle till our eyes be out, and never find it. That the holy ghost can not abide and remain in a sinful soul, is proved by scripture. That the holy ghost never departeth from the elect, commit they sins never so fowl and filthy; for this also he allegeth scripture. and 
Pag. ●●●.  so forth for the rest: that faith is ever working well by charity, & sometimes not working well etc. scriptures, especially S. Paul is ever at hand to justify al.  
¶ But the most absurd and gross contrariety, is, that 
More general contradiction.  he maketh the very frame & body of his discourse plain repuguant to his beginning & ending: he setteth as it were the head & feet of a horse to the body of a man, as though he would protest himself to be of the number of those of whon the Apostle speaketh: They covet to 
1. Ti●●●. 1. ●  be taken for doctors of the law, and preachers of the gospel, whereas they understand nether what things they speak, nor whereof they affirm. For what is his discourse 
●or preparation to recceiu●  in these 2. Sermons touching preparation? Forsooth that to the worthy receiving of the Lords supper, is required preparation, which contains many parts, that the communicant have true faith in Christ, love God, love his neighbour, pray, be merciful, bring forth good fruits, glorify God in word and deed, be sorry for sin committed theretofore, & diligently eschew it for the time to come, hate sin and also have sorrow for it. For it is not 
Pag. ●5  enough to hate it, if thou lament not the committing of it, and with a godly sorrow deplore it: (wherein he speaketh like a Papist or Catholic not like a Gospelling Protestant, this being flat against the common writing of his masters, Luther, Calvin, Musculus, Melanchton, Beza etc. yea against his own Scottish communion book. For it was one of Luther's capital articles condemned by the Roman See, and after stubbornly maintained by him and his sectaries as an article most true, Christian, and godly, 
Art. 6. Luth. t●m. ●. wittemb. ●o. ●9. Fox Act. & Monum. v●t. adi●. p. 1459 1460. In the supper of the lord.  plane & manifest Christianissimus, that such contrition and lamenting for sin, as here M. B. commendeth, maketh one an hypocrite, yea a greater and more grevous sinner before God facit hypocritam, imo magis peccatorem: and the Scottish communion book speaking of this very point, saith that the Lord requireth no other worthiness on our part, lut that we urfaynedly ackowlege our naughtiness and imperfection) briefly and in sum, the person that would worthily receive the supper, must try his conscience in 
pag. ●47.  these 2. points; first to know whether it beat peace with God: secondly, whether it be in love, charity, and amity with his neighbour. This preparation which thus in these last Sermons he most prosecuteth, may seem both to incite his auditors to great holiness, and to make others suppose that he hath a very divine and high opinion of their supper, to the receiving whereof such great preparation is required But wilt thou see good reader all this overthrown 
Against preparation to recesue.  in one sentence? Mark his first proposition, in the first page of these last Sermons, wherein he avoweth preparation to be always at all times as well necessary for hearing 
pag. 185.  the siwple word, as for receiving the visible sacrament: and like preparation requisite for the one as for the other. For so he followeth on with his discourse: The Apostle in 
pag. ●●6.  the words that we have read, 1. Cor. 11. v. 28. gives his command, that we should not come to the table of the Lord, we should not come to the hearing of the word rashly, but with reverence: we should prepare and sanctify ourselves in some measure. With the same conclusion he shutteth up both these sermons, thus speaking in the last leaf: Thus ye see, in what points every of y●w aught to be prepared. Ye man be ind●ed 
pag. 2●5. Not●  with love, & ●aith: & if ye have these in any small measure, go baldly to the hearing of the word, and receiving of the sacrament. Why Si●is this the way to make your auditors to amend themselves, their life and manners, or to engender i● them reverence towards the supper, to tell them that like preparation is required for hearing the simple word, as for receiving the sacrament? To le● rest for a while the gross absurdity and vile consequence which dependeth hereon, l●● us first learn where you 
S. Paul sowly misreported  find this kind of theology? You answer: The Apostle in the words which you have read to your auditors. 1. Cor. 11. ver. 28. interpones his counsel and geves advise, and not only that, but also geves his admonition and command, that we should not come to the table of the lord, we should not come to the hearing of the word rashly▪ but with reverence etc. Let us consider the text in the Apostle. The place by you quoted is this according to the translation of Calvin 
1. Cor. ●1. v. ●●.  and Beza: Let every one try himself, and so eat of that bread and drink of that cup. For who so eateth and drinketh unworthily, eateth and drinketh to himself damnation, for that he discerneth not the lords body. Where find you here, that a man must come with such reverence, as you tell us of, to hear the word? Yea where find you the word mentioned at all, either in that verse, or in the whole chapter? What gross impiety & corruption is this, to publish so wicked, unreasonable & pestilent doctrine: & then to father it on the blessed Apostle, and namely in this place where it is most repugnant to the whole drift of the Apostles atgument? What one, I will not say of the Apostles, or primitive fathers and ancient Doctors, but what man endued with any mean learning, mean wit, or sense of Christianity, ever wrote or affirmed, that God's word could not be heard fruitfully but of such men as were first endued with the love of god, and then with the love of their neighbour, in and for god, and had 
Other preparation required to receive the Sacrament,  such other virtuous dispositions, as here you require in your communicants? Doth not the whole course and scope of the new testament show infinite dissimilitude between the word of God, and this sacrament of God in this respect? & withal resel this your to gross folly? Whereas the sacrament in the very place by you read to your auditors (if ye read truly) is peculiarly appointed 
1. Cor. 11. 28  for the good and holy, those that have tried and examined 
Then to receive the word.  well themselves: contrariwise is not the word of God by Gods like ordinance, indifferent as well to the unholy as holy, to the bad as to the good, as well to correct the one, as to preserve the other; to illuminate the faithless, as to continue the light kindled in the faithful? Do not the writings and preachings of Christ and 
●● Evang. et Act●● Apost●l●●●●● pass●●●.  his Apostles confirm this ● Preached they not alike to jew & Gentil, to Idolaters, to Pagans, to sacrilegious persons of all sorts, blind for their faith, and abominable for their life, whereof many knew not God, much less loved him, and so could not love their neighbour for him? And yet this preaching doubtless was without all sin, either in the Apostles who thus preached indifferently to all, or in the disciples were they Jews or Gentiles who heard them. In the first primitive church, which was immediately planted by the Apostles, preaching 
● Cor. 14. ●●.  of the word was still public & universal to Heathen no less them Christi●▪ & after, for the space of 400. years the same manner of preaching the word continued, with express order taken by the church, by hundreds 
C●cil. Carthag. 4. ca ●4.  of bishops in very general Synods, that nether Pagan nor jew, nor heretic, should be excluded from the presence and communication thereof, from hearing the word of god; when as by precise order both of the Apostles and their successors, pastors, and rulers of the church, all not only heathen, jews & heretics, but also novices in the Christian faith, so long as they were unbaptized, were diligently excluded from being present at, or seeing the administration 
See before pa. ●6●. ●63. ●64.  of the holy sacrament. So that most false it is, like preparation to be required for receiving the word and the sacrament; and so to say, clean dasheth and destroyeth both these last sermons, & induceth the plain opposite of that this man would seem to persuade. For if no other preparation be necessary for the sacrament then for the simple word; it being most clear and certain, that Christ, his Apostles, all ancient Bishops, without any sin or offence of any part either of the preacher or of the heater, preached the word to jew, Gentiles, idolaters, usurers▪ adulterers, publicans, men and women living in all sin of body and soul▪ hereof the deduction is manifest, that by like reason the sacrament without sin of either part, may be delivered and received of jews, of Gentiles, of Idolaters, of adulterers, of usurers, of slannderers, of men never so sinful and wicked. With which qualities albeit perhaps the elect brethren of Calvins' institution be commonly endued, who usually as M. B. witnesseth, fall in to such gross sins not only seven times but even seventy times seven times, that is almost five hundred times every day; yet thus to instruct and teach them, and namely at such time and place, was a very unfit way of preparation to worthy receiving of the sacrament; for which, by this doctrine any preparation sufficeth: to which they can never come unworthily, nor receive it to their condemnation, no more than 
Luc. 7. f. & cap. 11. Matth. 9 a. b. Ma●●. ●. b. Lu●. 6. c. & cap. ●. a. b. ●●an. 6. d. ●. f. g.  Marie Magdalen, the sinful woman, or other publicans, usurers and sinners received the word of Christ or his Apostles to their condemnation. And this may stand for an evident example of a more general repugnance, wherein pretending honour to the sacrament, he most dishonoureth it, and while at large he persuadeth great care of preparation, he shortly but pithily dissuadeth the same, & causeth his auditors to neglect & castaway all such care. 
General preaching against preparation.   
Now to end this matter, let us consider one other like general example, wherein he universally both gainsaieth himself, marreth all his devout preaching, and setteth his auditors in the high way to all audacity, licence, liberty, and fleshly security. Towards the end of his second sermon, thus he armeth them against all temptations and teacheth them how they shall find repose in their 
pag. ●●6.  conscience, be their sins never so great, their contempt of God and despising of his commandments never so notorious and horrible, and their own conscience never so vehemently accusing them thereof. When (saith 
pag. ●●7.  he) the devil, thy own life and conscience accuseth thee, and beareth witness against thee: go back over again to thy began experience, cast over thy memory, and remember if god at any time, in any sort hath loved thee: if ever thou felt the love and favour of god in thy heart etc. Remember on this, and repose thy assurance on this, that as he loved thee ains, he will love the ay, and will assuredly restore thee to that love or thou die. The heart that felt ains the love of god shall feel it again. And look what gift or grace, or what taste of the power of the world to come, that ever the lord gave to his creatures in this life, to that same degree of mercy he shall restore his creature, or ever it depart this life. This lesson he willeth his audience 
pag. ●●●.  to lock up in their hearts & remember on it faithfully, as a most worthy comfort and me ●icament for their conscience. I will not spend time in re●uting this strau●ge doctrine, nether how it cotrarieth the scripture of the Apostles and Evangelists in a number of places. And yet I may no: let pass briefly to warn the ●eader, that not only in the thing and substance of the matter, but also in the very form of words and manner of phrase, most wickedly, yea like a flat Apostata & enemy of the Apostles & all Apostolical doctrine, he directly opposeth himself to the Apostle. For whereas S. Paul saith, that such Christians▪ as have once been made partakers of gods graces 
Hebr. 6. 4.  and gifts▪ and have tasted the word of god and power of the world ●● come, when such men become Apostates, and fall from God, it is impossible for them to recover their former estate and grace: M. B. running full but against 
M. B. fully opposite to S. Paul.  the Apostle, saith in the same words & phrase, that such as have once received the grace & gift of the holy ghost, or taisted the power of the world to come, fall they never so desperately, in to what dissolution of body and soul soever, most certain and sure it is, that before their death they shall recover & be restored to the same grace & degree of mercy again. Yea which is far more wonderful, and far more opposite to S. Paul, he assureth us that such bad Christians can never fall to such Apostasy as S. Paul speaketh of, they can never utterly lose faith, never lose the spirit: and then it is no matter of impossibility as S. Paul thought, but rather a matter of great facility, for a man to recover or keep fast that which he never lost. And this being spoken by the way, return we unto our former lesson, which he willed us to lock up in our hearts as a most worthy comfort, and let us consider whether it be not such a rule of desperate looseness and all iniquity, as Epicure himself if he were living, or Luther, or Lucian could never have devised a more pernicious. If thou at any one time in thy life (saith M. B.) have loved God, or God loved thee, in what soever dissolution of life thou fall after, assure thyself, before thou die god will▪ restore thee to that former grace. This is to say, if a man once in all his life have ●ad a good thought, a good motion in 
A Gospel of Epicure & Venus.  his heart to serve god & love him; live he how he please, commit he what sin and iniquity he list, he is sure never to be damned: he is sure eternally to be saved. For let us join together the parts of his doctrine, here by 
Before▪ pag. 415. 416. 1  him dispersed in 2. or 3. places. First, Who soever hath faith or ever had faith▪ is surely elect, and certain of his salvation. For faith is the gift of God; and it is given only to the elect. Item, whosoever at any time hath had 
2  a desire to pray, that desire was wrought by the holy spirit, and is a sure argument of faith. So is it if a man have been true of his word: if he be, or some times was no hypocrite, but spoke as he meant: if in heart he be, or have been pitifully affected towards the afflicted: if he love his neighbour: if his conversation be honest: if he can be content to forgive injuries, or at any time have been thus qualified etc. all and every of these be sure and certain arguments of a right faith, and consequently of 
3 pag. 279. Before, pag. 306.  one that is elect, and sure of salvation. I ●ay to this one more lesson of this preacher, that faith on●e had is never lost. The gifts and callings of god (saith he) ar● without repentance. Therefore faith on●e given can not be revoked again. The Lord will not repent him of his gift, but the soul which he hath loved ains, he will love perpetually. This is able to send thousands of Protestants to the devil, such Protestants I mean, as think to be justified by only faith. For with faith this man giveth them sure warrant, that they shall retain it eternally, if ever they had it, or by any of these marks perceived it in any measure though never 
Before▪ pag. 415. 416.  so small, to have lodged in their hearts. Now for other Protestants, such as dare not venture so far upon on●y faith, but think charity necessary also, such as are the civil Lutherans, Adiaphorists, Melancthonists, & many cold catholics, that come perhaps to M. B. his sermons: to set them to helward after the rest, he giveth like assurance, that if since they were borne, they ever felt in their hearts any grace of God, any love, any charity, any such operation of his holy spirit: to those also god shall restore the same assuredly before their dying day, and hold them in it. For as he loved them ains, so will he love them ay. For the gifts 
pag. ●7●.  of the lord are without repentance, and the soul which he loved ains, he will love perpetually. Which good & wholesome evangelical doctrine, because we are willed to lock up in our hearts and remember it faithfully, I will for my 
pag. ●●●. Maior. The sum of M. B. S●r●●s of preparation  better memory bring it to a syllogism, of which let this stand for the first or maior proposition:  
What soever man God ever loved and endued with faith at any time in all his life, that man is elect: him god will love perpetually, and so he is sure of heaven, and out of all danger of hell, what soever his life be. This proposition is plainly, evidently, and at large avowed and justified by M. B. Whereunto let us add for the second proposition or minor, this:  
But whosoever once in his life, either loved God or 
Minor  his neighbour, or trusted in Christ's passion, or lived honestly, or spoke as he thought, or forgave an injury done to him, or was mercifully affected to the poor etc. or by like reason had any other such virtuous inclination, was quiet and peaceable, or patiented, mild, modest, continent, chaste, or wise and prudent, or valiant, or fearing God, 
Galat. 5. 22. Esa●. 11. 2. ●. Cor. 3. 5.  yea or had ●t any time but one good thought (which doubtless doth proceed from God, & is sign of his love in some degree as well as the premises) this man was at such time beloved of God, and had faith: whereof these were s●re and certain arguments. This proposition is also at large, and in very plain terms avowed by M. B. 
Conclusion.  Hereof it followeth, that every man who once in 40. years hath felt any good motion in any of these graces or the like, how soever he bestow his life afterwards, he is sure of salvation, he is sure and certain that he can never be damned. The like argument may be made for the having of charity: and if it be perhaps lost (as by this man's doctrine it can not be, charity being a gift of God no less than faith, and therefore once given is given irrevocably as well as faith, for that gods gifts are without repentance) for recovery of it again: and the party who once had it, shall surely die possessed of it, gods love being towards his creature perpetual, as well in the one as in the other.  
And what Christian, or perhaps Turk or Tartar, by 
M. B. assur●●● heaven to Pagans no less● the●. Christians  this Theology may not assure himself of heaven? For who liveth under the Sun, but some times in his life hath some one or other of these good motions? Some of 
See before▪ pag. 417.  which, the very light of nature and natural conscience stirreth up in all men at one time or other. For this also (to go no farther) is part of M. B. his preaching. Our conscience 
pag. 1ST.  is borne with us, is natural to us, is left in the soul of every man and woman. And as there are some spoonkes of light left in nature, so there is a conscience left in it. And if there were no more: that same light that is left in thy nature, shall be anough to condemn thee: because this very light of nature teacheth us, that God is to be loved, & our neighbour: that we should not play the hypocrites, but speak as we mean▪ we should live honestly, secure the afflicted, etc. For neglect whereof, our conscience condemneth us before the judgement seat of God, whether 
Rom. 1. ● pa. 189. 19●.  we be Christians or not Christians, as M. B. truly confesseth. And many of the forenamed duties are not only known▪ but also practised and done of many men by the very light of nature and natural conscience, though out of grace (& therefore not available 
Rom. 2. v. 14 Plato in Apolog. Sociat▪ Cicero delegibus. Plutarch. in mora●●b. vbi ●.  to glory) as the Apostle, and true Theology assureth. And therefore whereas M. B. against all reason, against ●l Theology, against the Apostle, and all Apostles and Evangelists of Christ that ever were, telleth his auditors, and biddeth them lock up this as a sure conclusion▪ that if they once had any of these virtues, they before they die shall have them again; if ever they had any one of them, than had they faith, whereof that was a suie & certain argument, which faith is proper to the elect, & therefore they are Gods elect perpetually, & then they can not possibly perish: whereas he maketh thus far such linking together & connexion of his Theological or rather diabological propositions; what one of his auditors or disciples is so simple, but he can deduce one farther conclusion 
The conclusion of M. B preaching.  out of these premises, that he may live how he will, he may do what he please: he may freely follow the lusts of his flesh in all catnalitie and sensuality, having assurance before hand from this preacher, that he shall never be damned for it: that if ever he were inclined to any good since his infancy, he shall be surely as good again before he die: and if once he felt any grace of God any good effect of his grace all his life time, he shall find God gracious & merciful to him for ever; for that his gifts & favour are irrevocable, & whom he once loved, him will he love eternally. This is the conclusion & consequence of that former preaching: & this is not to preach God, but Epicure, not Christ, but Antichrist, not civil and moral honesty as becometh an honest civil man, much less as becometh an Evangelist and preacher of Christian piety and religion. but rather this is to set open the school of Sardanapalus, of Lucian and Diagoras, to make a mock of religion; to extinguish and eradicare honest life and all virtue other civil or Christian: and briefly in ●●eed of making preparation to the worthy receiving of their lords supper (except Satan be their lord) this is to prepare men to celebrate the Supper and feasts of Bacchus and Venus, of Lupercalia and Bacchanalia, to set a man headlong in to all filthiness & villainy, all dissolution both bodily and ghostly.   

The conclusion, containing certain general reasons why the Calvinian Gospel now preached in Scotland can not be accounted the Gospel of Christ.  
The Argument.  
The conclusion drawn out of the precedent discourse & preaching of M. B. showeth that whereas all religion, especially Christian consists principally of two parts, 1. faith towards God, 2. honest, & charitable behavicur towards men: both these the Calvinists utterly destroy by their preaching of only and special faith: and therefore their gospel hath no show or face of any religion. These 2. parts are proved severally; first touching good life: next, touching necessary points of Christian saith. For which cause, ever since the beginning, this Calvinian gospel hath been abherred and condemned not only by all Catholics, but also by very many Protestants, and those of most same and learning.  
The Calvinian gospel is nothing so coloured with probable show of Christianity, as were many old heresies. The preachers of it are much more variable, mutable, & contrary to themselves: and therefore the shame, misery, and condemnation of men is greater, who have departed from the Catholic and apostolic faith of all ages, unto it.  
The nature of the Calvinian and sacramentary Gospel is never to be constant, but to be always changing: the solowers whereof are never settled in any one certain faith. For which reason, and also for that in many chief articles it dissenteth from the Gospel of Christ and his Apostles; as most Scottish and English detest it: so all Christians have just cause● hate it, and return from it to Christ's Catholic church and Gospel.  
The Conclusion.  
AND now to leave M. B. and turn my talk to thee my dear countryman (whose benefit I most intend, & whose eternal good I wish and daily pray for) as thou regardest thy own salvation, and hopest to have part with Christ thy Saviour in heaven, and to avoid eternal torment with Luciser and the damned in hell, consider with thyself advisedly, as the weight of the case requireth, whether in common sense and probability, in reason human or divine, the way to attain the one and avoid the other be this which these late ragged and scattered Apostates (divided against themselves & all Christendom besides) Luther and Zvinglius, Caluin & Beza, whom M. B. more exactly followeth, have of late inveted; or rather that which all thy forefathers for these 13. or 14. hundred years, in unity with themselves and all other Christian provinces and countries over the whole world, have taught by word and work: and in such an universal & Catholic faith have happily offered their blessed souls to God. Consider with thyself, omitting all other inferior and secondary controversies (with which the Christian world is now by these new Evangelists so pestered) that the nature of every religion in general (much more the Christian, which only in truth and by 
Matth. ●●. ga●t. 5. Hebr. 11. joc. 1, 2. pillars of all religion.  way of excellency is called religion) is built upon 2. universal pillars, faith and charity, to believe well, and to live well, as Christ and his Apostles every where teach. And leaving to thy private remembrance & knowledge, if thou be of age; if not, to thy information by books or other better learned, how our Catholic religion 
〈◊〉, ●  hath evermore framed her children to both these, to right faith and godly charitable life, whereof the daily discipline 
good 〈◊〉.  and practice of the church is the best proof: and the very face of our realms Scotland and England adorned with such a number of goodly hospitals, of colleges, of monasteries, built first to the honour of God, next to the benefit of the realm, of the poor, of impotent, of orphans, of all sorts of men in the realm, each in their degree and order, ruinated now by these caterpillars and false ministers, yieldeth abundant confirmation: to leave this, and to behold a little the other part, the religion brought in by these ministers, which they entitle by the name of their Gospel; consider, which thou mayst do without any great learning, as being a thing evident to the eye, whether it pluck not up even by the roots as it were, all faith and good life. For demonstration 
Caluins' gospel enemy to both  whereof, I will not trouble thee with any new discourse, but only 〈◊〉 upon that which touching either of these hath been said already in the last chapter, or at the farthest, in this present treatise.  
And concerning good life: when men are taught, 
1 To good works. Before, pag. 399.  that what so ever they do, is sin, and that mortal, deserving damnation: that thus they sin when they study to do best, who will labour, who will study to avoid sin; which he believeth to be a thing unpossible? When men are taught, that if ever they had a good 
Before, pag. 415. 416.  motion to god ward, if ever they did any good, then had they faith: and then are they surely elect, they are sure to be saved: what man will take needles toil to procure by painful and unprofitable works that whereof he is sure already? Where it is preached for right evangelical, 
Before, pag. 406. 41●.  that a man once endued with faith, is afterwards by no sin, by no filthiness of life, never utterly forsaken of God's holy spirit (a most filthy and blasphemous doctrine) is never out of God's love & favour (for whom God 
Before, pag. 4●4. 4●5.  ●ins loved, he loveth perpetually) will scholars thus instructed stand in fear and horror of sin, with which they may satisfy their carnal delights, & yet hold fast still God's favour to, and remain endued with his holy spirit? Where only faith is commended as sufficient to justification, 
Only faith.  were it not madness to suppose, that the vulgar multitude will do works of supererogation? will by superfluous and unnecessary works do shame to the blood 
Before▪ pag. ●●●.  of Christ? will do that, which no v●ayes profi●eth them● without which they are assured of heav●, & of which if they did as many as did S. Peter and S. Paul, yet they are persuaded, that such works though never so many & never so excellent, are nothing regarded before God▪ but rather in them they offend his divine majesty, against whom they sin, even when they study to do best? Briefly▪ 
Before, pag. ●99.  where men are persuaded in that one point, that having once had faith, or any sign thereof, that is to say, any good motion in their hearts, they are surely elect, & surely possessed of the holy ghost, and so, that they shall never be altogether forsaken of him: shall they to murder, to adultery, range they in any kind of sin never so long▪ they shall finally die the servants of God, and without fail inherit eternal joy; who is so blunt and blind as not to see that infinite presumption to commit sin, infinite security to wallow and tumble in sin, perpetual neglect to leave sin or satisfy for sin, must necessarily ensue of such meretricious doctrine, more fit for a common bordel then for an honest house: though this man bring at forth as a special jewel & pearl of his evangelical doctrine to honour his new church & congregation withal.  
If we proceed from works to faith (which among 
●  Christians is first to be weighed, as being the ground 
●●●uin● gospel ●●●my to faith.  and foundation of all good works) this faith is so wasted by these men's new gospellizing, that scarce any piece of it remaineth ●ound in his integrity. For let us put for true that one article, which being by Luther and Calvin, by Lutherans and Calvinists advanced as the heart and life of thei● Gospel; M. B. also magnifieth as the specifike 
Before, pag. 413.  difference between his Scottish Gospelers, and all Papists, yea all sects of the world, uz. that he with his brethren by means of their firm & fast persuasion (which is their definition of faith) have their sins certainly remitted ●o●●em 
Before▪ pag. 303. ●●●. 41●. Special faith destroyeth ●● Christi●● faith. ● Remission of sins in the church. Before▪ pag. 316. 317.  they are in the number of Gods elect, and still endued with his spirit. This one opinion, what a garboil, what a spoil and waste maketh it in Christian religion? For first, to many heretics and schismatics out of the church, not only Catholic, but also Calvinian; to Lutherans, zwinglians, Anabaptists, Trinitarians, Suenkfeldians, Memnonists etc. all and singular endued with this persuasion or presumption, no less than are the Caluinists; to these and a number of like, it giveth remission of sins & eternal life: which is against the articles of our Creed, and general principles of Christianity. Secondly 
2  it abolisheth the use of the keys, which Christ so expressly gave to his church, to S. Peter and the Apostles: 
Keye● of the ●●●●ch. Ma●. ●●. ●● ●oan. ●●. ●3. Ma●th. ●●. ●●.  Whose sins you remit, they are remitted: & to S. Peter: What thou losest in earth, shall be loosed in hearen. Against which, these good fellows by that specisike difference of their only faith justifying them, can and do remit their own sins, though never so gross and damnable which they hourly commit, without help of the Apostles; & open heaven gates to themselves whether S. Peter will or no. Of seven sacraments, which hitherto 
3 Sacraments of the church.  the church hath enjoyed, five being already by this new gospel abolished both in name and use, and two only remaining in name, baptism and the Eucharist, to what purpose serve they? Are they not in like sort made altogether void and frustrate by this solifidian persuasion? For, doth baptism remit sins, which is his office▪ Nothing less. But sins are remitted by this persuasion, as the Caluinists teach us, not by the sacrament of baptism. 
Before, pa. ●● 105. 106  The Eucharist doth it give unto Christians the communion of Christ's body and blood? No. We eat that only by this apprehension, by this solifidian conceit 
Before, ●●. ●●  and persuasion: besides which, the sacrament yieldeth nothing but the communion of a bit of bread, and a sip of wine or ale: twenty of which communions altogether as good & spiritual a man may buy in the market 
4 ●rayer to god  for 2, or 3. half pence. But the scripture every where teacheth men to pray to God continually night and day▪ 
Psal. 50. 4. 〈…〉 4. ●4 ●on● ●. ●. 9 Io●●. ●. ●3. 14. Act. ●. 22. ●. 〈…〉. ●. ●●  to give alms, to watch, to fast, to do all good works that they may purchase more grace of God, and obtain from him fuller remission of their sins, and confirm their election to life eternal: and this pi●●ie perhaps is much amplified by this wondered faith? Nay, it is utterly destroyed with the rest. For before any such prayer may be made▪ there is presupposed faith in the brethren; & faith infallibly includeth remission of sins: & therefore to pray for that, of which by faith they are assured already, is like as if we should pray for the incarnation of Christ, which is already past & accomplished. Besides that it is against the doctrine of their gospel, to think, that either Gods▪ favour and grace dependeth on man's works (which are never good, but always sinful and impu●e) or that works can any way better or make more perfect and absolute remission of sins, which is altogether annexed and fastened only to a strong persuasion and constant faith. And how can that person fear 
5 of God  God, who is taught evermore to believe as an article of his faith, that God is loving, friendly, and most benevolent to him? that whatsoever he doth, God never hateth him, never taketh his holy spirit from him, but loveth him perpetually, and therefore before hand hath set him free and secure from all danger of hell, hath given him a sure placard and warrant of his salvation? For these 
Col●●●● Gospel condemned by the best Protestants.  and a number of like absurdities both against faith and good life, issuing out of this Lutheran and Calvinian doctrine, Melancthon that peerless and incomparable ma● and most flourishing in all kind of virtue and learning (as the 
Before, pag ●4●.  Protestants account him) a chief author of this new gospel; albeit in his youth he much holp forward this special faith with the dependences thereof; yet in his age he wonderfully abhorred & detested it: & refuting it in sundry 
〈…〉. i● 〈…〉 ●●●●. ●l●●●●●●i●. Ho●●●●ilis ●r●●● Sects A●●baptistic●.  his writings by a number of places and examples of scripture, calleth it an horrible error of the Anabaptistical sects a Stoical and execrable disputation: Stoica est & execrand● disputatio: he nameth it furorem Antinomorum, ●●●rious opinion of the Antinomians (a sect of Protestants who rejected 
Cap. de pea●●●●is actualib. & cap. de p●●●●●. & cap. de 〈…〉 Anabaptist.  & contemned the law) by which the whole law of God is made frustrate. Finally he condemneth it as a most filthy heresy, & repugnant to the whole body of scripture from the very beginning (for beginning at Adam & Eva who had the spirit of God & lost it by sin, he runneth through all the old & new testam●t, & by both, at large disproveth it) to the ending, as nothing can be more. Thus it sensibly may appear, that this doctrine of M. B. of Calvin & the Calvinists, is the very bane & poison as before of good life, so here of true faith; namely & especially such articles of faith, whereon good life and holy conversation is principally builded.  
If leaving these 2. later sermons of preparation, we shall 
Calvins' Gospel destroyeth the Articles of our Creed.  a little look back & revew 1, or 2. chapters of the former Se●mons, namely such as more directly appertain to faith alone, & concern the principal heads of our belief, Christ's incarnation, his divinity, his omnipotency; it hath been plainly declared, that this man's preaching (nether mean I as it is his properly & alone, but according as he draweth it from Calvin & the Calvinian school) disannulleth his in carnati●, denieth any▪ benefit to have come thereby, denieth the omnipotency of god, most Antichristianly disproveth all miracles wrought by God in the old or new Testament▪ & by inevitable consequence destroyeth the faith of Christ's pure nativity, & resurrection, destroyeth the unity of his divine person in two natures. All which depend upon such verities, as these wicked, profane & godless men reject and condemn, as being in their new Theology 
Before, pag. 381. 382 383.  unpossible, beyond gods reach and ability: unpossible I say for him in all his majesty and omnipotency to effect & perform. And what Christian is there, be he not to far gone in the licentious course of this new Gospel, that is to say, be he not in manner a plain Apostata, if he retain any sparks or spoonkes of his old Christianity; when he considereth these issues and sequels of the Calv●nian doctrine, what Christian is there I say, but he may and ought justly to stand in horror of such a Gospel and such Gospelers, who by so plain and evident conclusion pull from him all form and show of old Christianity, & under a grosle and impudent pretext of a reformed Gospel, wrap him in a jewish Talmud, or Turkish Alcoran, I mean such a gulf of Paganism and infidelity, as hath less resemblance and affinity with the old ancient Catholic Christian and apostolic faith, then hath an ape with a man, than copper with gold, or Mahomet's prophets Homar and Halis, with S. Peter and S. Paul the Apostles of our Saviour! Certainly as for that former Calvinian article of faith in the elect never lost, and the holy ghost never departing from them in all their sins, Melancthon with many Lutheran Gospelers condemneth the Calvinian Gospel of extreme impiety, as hath been said: so two or three of these other articles defended likewise by the Calvinists and M. B. seem to other Protestant preachers and writers so gross and inexcusable, that Lucas Osiander (son to Andreas Osiander the first Protestant-Apostle of Prussia) in his answer 
Lucas Osiender in Antisturmio. pa. 22 an. 1579.  to Sturmius the Caluinist, allegeth them for great reasons why every Christian ought to abhor the Zwinglian doctrine, as erring in principal matters of the Christian faith. For so are his words: Nos Zuinglianum dogma merito damnamus etc. We Protestant's of the german faith & 
Calvins' Gospel Antichristian.  profession justly condemn the Zwinglian religion, for that it erreth in maximis rebus ad verae religionis conseruationem & aeternam Ecclesiae salutem pertinentibus; in most weighty matters, such as concern the preservation of true religion and eternal salvation of the church. And forthwith, among most 
Articles there of.  weighty errors of the Sacramentaries, he reckoneth these. 1. The Zwinglian or Calvinian doctrine gainsayeth the 
1  words of Christ's testament. For whereas Christ saith expressly, This is my body, This is my blood: the zwinglians reprove 
Before, cap. ●. 7. 8.  Christ God and man of a lie, affirming the body of Christ to be as far distant from the Supper, as is the highest heaven from the earth. 2. The Zwinglian doctrine taketh from Christ his 
2 Before, pag. ●●7. ●●●. ●●●.  omnipotency, and affirmeth that it is unpossible for God to make a true body to be in many places. 3. The Zwinglian doctrine leaveth us in the Supper nothing but bread and wine, 
● Before, cap. ●. 4. & pa. 21● 214. Horrendas blasphemies.  bare tokens without the body and blood of Christ, and with those biddeth us confirm our faith. For these wicked assertions, or rather horrible blasphemies (for so he termeth them) this famous gospeler together with a number of Protestant congregations and pastors joining with him, all endued 
Before, pag. 303. 304.  with the right Protestant faith, and therefore elect as well as M. B. and so as sure of God's favour and assistance of the holy spirit as he, do will & coüseil all men to detest the Calvinian sect, for that it maintaineth so fowl heresies, so opposite to Christianity. And if thus they judge and persuade in respect of 3. or 4. articles (maintained also in these Sermons by M. B.) how much more ought we to detest the same Calvinian doctrine, being able to lay to these few, many other as wicked and execrable: so many, as that we can make manifest demonstration, that a man embracing Caluinisme, renounceth in a manner the whole body of Christian faith, the entire symbol or Creed of the Apostles; for that believing the Calvinists, or this preacher, he can not possibly believe rightly nether 
a See before pag. 137. 381. 382.  in God omnipotent: nor in Christ jesus his 
c pag. 383. 317. 318. 321. 322. 329. pag. 388.  incarnate son God & man in one person: nor his pure nativity of his mother a virgin: nor the 
p. 321. 322 403. 404.  redemption wrought by him in his flesh, nor his 
m pag. 403. 404.  descension in to hell nor 
n pa. 49. 50 51. & alibi passim.  the Catholic church, nor 
† pag. 194. 195. 196. 197.  remission of sins obtained in the same, nor the 
* pag. 323. 324. 325. 326. 383.  resurrection of our bodies to life eternal: 
†† pag. 381. 382.  nor generally any piece of scripture old or new, as hath heretofore been noted incidently, and shall hereafter upon more occasion be laid open and confirmed more abundantly. If Protestants upon so good grounds abhor Caluinisme, as a poison of Christian faith: can Catholics be blamed if they follow the counsel of Protestants, and upon the same, and other as substantial grounds, detest Caluinisme, from which their own brethren so earnestly dissuade? If Luther that man of God and first father of this Gospel, canonised for a Confessor in the English and Scottish Calendars, and sent by God to illuminate the whole world (as witnesseth the English congregation) profess & protest, 
Defence of the Apolog. ca 4. par. 4. p. 39 Cent●●s laniari vel●ign● con burt ma●●em. Confessio orthodox ecclesiae Tigur. fol. ●0. ● Before, pag. 341.  that he had rather be torn in pieces, or burnt to death a hundred several times, then to agree in that one article of the sacrament with Zuinglius, Oecolampadius, and others of that miserable and fanatical sect, (so he speaketh) if Philip Melancthon (* that peerless▪ man) be of the same judgement and give the same counsel: if Osiander do the like, and infinite others: how much more ought we following herein not only Luther, not only Melancthon, not only Osiander, not only such a number of gospelling Doctors & congregations; but which is a thousand times more, following the true sense of the holy scripture, the apostolic and Catholic Church, following the direction of God's holy spirit infallibly resident therein, and ever leading in to all truth, contemn life and prefer death, ●ather than to communicate with those zwinglians & Caluinists; whereas besides that one heretical article objected by Luther, we can as truly charge them with a number of other, each one as heretical, as execrable & Satanical, as that of Luther's is.  
¶ And this my dear countrymen is one thing, which doubtless as it will much increase our eternal damnation before God, so presently it much showeth forth our misery, our infelicity and turpitude to the world, that the Zwinglian or Calvinian gospel which we follow, hath so small show of truth, of religion, of coherence in itself: of learning, wisdom, or honesty in the first preachers & Apostles; that except men did willingly shut their eyes and stop their ears from seeing or hearing that which is most sensible and evident, or God for plague of sin be●est them of common intelligence, they could not but straight ways see the foulness and deformity thereof. Our Saviour willeth us to beware of wolves that come in 
Matth. 7.  sheeps clothing, because they resemble sheep: to beware of false prophets, which come adorned with the signs 
sheeps clothing used by old heretics.  & marks of Christian religion, of holiness, of piety, because they nighly represent & counterfeit true Christians. And such were many of the old heretics, as the Manichees, the apostolics, the Tatians or Encratitae, the Messalians or Euchitae, the Novatians, & some other: who for rare severity, which appeared in their living, for their long prayer, for their marvelous fasting, great abstinence, and chastity, seemed to excel. Besides which, as many of the Archheretikes erred not in many articles of their faith, so their preaching had much show of holiness, of consent with religion in general, and Christ's gospel in special, which every where commendeth such holy actions, as they (though with false meaning) exercised. So that needful it was men to be specially warned against such crafty deceivers. And much it was not to be wondered if false Apostles covered with such sheeps clothing, adorned with such commendable virtues, good in themselves, and right fruits of Christian faith, only faulty in this, that they were not applied to a right end, and practised with a right intention and meaning; it was (I say) no marvel, if such false masters were followed and honoured by many unstable Christians, especially of the simpler sort, who are usually moved with such rare works, and can not easily distinguish between pure colours and counterfeit, sincere piety and dissembled hypocrisy, between purity of faith in right religion, and that which hath the external shape, face, resemblance & countenance thereof, whereas it wanteth the internal substance and virtue. But what one such probable or 
No such clothing used by the Caluinists  affected mark, what figure or imitation of such sheeps clothing findest thou in this Calvinisme? If thou look in it for articles of faith, thou findest in effect, none. If thou look for works of charity and piety; their solifidian justification taketh away all colour thereof. If thou respect external monuments built in the honour of Christ, in memory of his Apostles, of the first plante●s of Christian faith, and to the relief of Christians, wherewith in the time of our grandfathers', the Christian world did abound: as partly thou mayst see by view and experience of our Island at home, so more evidently abroad in those parts of France, of Savoy, of Flanders and Germany, where Calvinists have usurped rule, and the Zwinglian Gospel hath for any time got footing: there hath been made much more waste and desolation of all such Christian monuments (I speak of certain knowledge) then in Hungary, in Greece, in jury, in Constantinople itself, where the great Turk with his Alcoran, with his Bassa's and janissaires' commandeth. If thou consider the first Apostles of it, Carolostadius, 
Before, pag. 41. 4●. 37● Vide la v●● d● Calvin, ca 1. & 11.  Zuinglius, Calvin: they were men notoriously known for so filthy and abominable livers, as the earth never sustained worse, set a work by the devil, instructed by the devil, very familiar with the devil in their life, and altogether possessed of him in life and death. If thou respect their manner of preaching, it is so unjointed, so thwart and contradictory to itself, that one thing they preach to thee for the gospel out of the pulpit, an other thing they write for the gospel in their studies: not only that, but one thing they tell thee in their sermons of Sunday, the clean contrary they teach in the sermon which they make the next monday: nor only that, but in the beginning of one and the self same sermon they will assure thee of this point to be right evangelical, and in the same sermon before the middle, and again before the end, they will as assuredly tell thee the contrary. For demonstration whereof, I refer thee to that which 
Before, pag. 77. 78. 234 235. 236. ●●7. 389. 390. ●●●●●●●ap. ●●.  hath been declared out of Calvin and M. B. in some places of this treatise. And can that man have any pretence of excuse before God or the world, who departeth from the Catholic church of Christ, and uniform consent of all fathers, times, and ages, to these scattered sects and Apostates? And not content therewith, believeth them in such heretical impieties, as themselves disprove and condemn? If we believe, that Luther was a man of God endued with his holy spirit, & sent to so 
joan. 1. 9  great a work, as to illuminate the whole world (which is to make him an other not Elias or john Baptist, as the Germans call him, but an other Christ, an other Messiah) why believe we not the same Elias, when he preacheth that it▪ were better for us to sustain any torment, many 
Protestant's con dem●● their twne Protest●● Gospel.  death's, then to communicate with the Calvinists and zwinglians, or to be of their opinion? If Calvin be such a prophet of God as Beza and the Calvinists will make us suppose; why believe we not Calvin so many ways and so effectually persuading us Christ's real presence in the Sacrament? If M. B. be a true preacher of the word; if (as he telleth us) he be an elect, have the right faith, and be sure of God's holy spirit: why credit we not 
Before, pag. 164. 165. 166. 167. 168.  M. B. when as following so precisely the steps of Calvin, he with so many good words & apt similitudes avoweth in like manner the real presence? when against their solisidian justice he teacheth that love & charity apply Christ to us, that is to say, justifieth us as well, yea better 
In the la●● chapter.  than faith: that our salvation depends on good life and good conscience, and not on faith alone: that it is not sufficient for a man to leave sin and lead a new life, but he must withal lament for that which he hath committed, and with a godly sorrow deplore it, and so forth in a number of the like Ipecified before. What wisdom or probability of reason can move a Christian to believe such preachers in other their assertions, & discredit them in these? If reply be made, that because they be contradictory, it is unpossible to follow them in both, is not this very reply a most sufficient and abundant cause clean to shake them of? to esteem them for men unsettled in any one faith, and therefore very unfit to be guides and lights, ditectors and Apostles to others, who as yet have no stayed faith of their own?  
And what misery is it, what grief of heart to a Christian of any zeal, to see men whom God hath abundantly blessed with so rare gifts of nature both in body & mind, as all strange nations of Europe acknowledge to appear eminently in the inhabitants of our Island, such men to be misled by so rude, so savage, so barbarous an heresy: by so fond, brutish & unreasonable ministers; who either writing, with one pen; or preaching, in a manner with one breath, at one time and place, inform them with such contradictory instructions▪ S. Greg●●●● that glorious Saint & bishop of Rome, when he saw in Rome certain of our countrymen (of Yorkshire or the 
Deirenses  bisshoprick of Du●●hā) viewing their comely countenance & good proportion of body, & understanding that the 
Bed●●is● Ecclesiast. lib. 2. ●●. 1.  country whence they came, was then not▪ Christened, sighing from the bottom of his heart: Alas quoth he, what a pitiful case is it, that the author of darkness should possess so beautiful a people: & men of so fair a face▪ should inwardly carry so fowl a soul! But how much more pitiful & lamentable is the case now, that the same people endued by God's providence with those gifts as largely as ever heretofore, having by means of that blessed Pope or other Apostolical bishops been established & rooted in the Christian faith 1400. years continually, as the Scottish, or almost a thousand as the English, should upon I know not what weak pretence, upon frivolous & light persuasion, upon the word of ministers most unstable, ignorant, & ungrounded, fall from the Christian faith to an heresy so wicked & soul as is the Calvinian or Zwinglian, condemned not only by all Christendom besides, but also by those very schismatics & arch-heretics themselves, who were the first authors of this schism & heresy! Much better had it ben● 
2. Pet. 2. ●1.  for us never to have known the way of justice & Christian faith then when once we were put in possession thereof, so carelessly to neglect it, and so shamefully reject it, 
Matt. 12. 4● August. de ciu●t. lib. ●1. cap. 25. C●●yso●●. ●p●re 〈…〉. in Mat. h●m. 30  embracing in steed thereof the uncertain sansies of 2. or ●. ●o●e seditious Apostates: which is to put ourselves in more damnable estate before God, than we were in that our first infidolitie; as after Christ our Saviour; S. Peter the Apostle, & the ancient fathers teach.  
¶ And yet this which I writ, let not the reader so interpret, as though I supposed the learned, the sober, the wise and discrete, or the general number of ●ther nation so far seduced, as to believe this ragged Calvinian Gospel. For as in England, the public practice of certain bloody persecutors, the daily murdering, or imprisoning, & spoiling of constant Catholics (the chief Theological argument, which for many veres hath been used there) for only religion, though they call it treason, maketh thousands doubtless of civil & honest natured men for saving of their lives, liberty, and goods, to them, their wives & posterity, to frequent the Protestant churches, whose hearts yet can not possibly be induced by such bloody and butcherly argument to believe that their private Parliament religion is the public faith of Christ & his Apostles: so in Scotland not only reason persuadeth the like; the religion of Scotland though it come from Caluin and Beza, yet being as weakly grounded, as the English, devised by as mean instruments in the nonage of K. Edward the sixth: but also M. B. maketh a plain and 
M. R. good opinion of the Scottish Nobility and youth▪ p. 209  comfortable confession to the same purpose. For (saith he) I see our hail youth for the most part given to Papistry: as likewise our noble men for the greatest part, travails utterly to banish the Gospel, of Luther, john Caluin and beza's invention. And what marvel is it if the youth and noble men be thus affected (n●ther of which ever perhaps liked your gospel, the one because even by moral wisdom and humane discourse they see it to be nothing else but a wild irreligious heresy: the other because being free from gross sin & iniquity, gods merciful hand withholdeth them from crediting such infidelity, in to which blindness he commonly permitteth men to fall for punishment of sin and naughty life) whereas the hot and 
The Calvinian Gospel ever changing.  zealous brethren themselves, who were the first sticklers and earnest promoters thereof▪ are now so far altered, that they also make as light account of it, as other the Nobility or the youth. I or even so M. B. testifieth, 
pag. 219. 240.  saying, that such also loath, disdain, & ofcast the Gospel: & whereas in the beginning they would have gone, some, 20. some 40. miles to the hearing of this word: they will scarcely come now fra their house to the ●irk and remain there one hour, but bides at home. This is the very form and essential propriety of this new gospel (Christian reader) to please the eye or taste for a while, but in short space to lease both beauty and sweetness, and dislike both eye and taste. It glittereth at the first like a painted puppet; but a very few years or months take from it the counterfeit shape, and leave it to be seen in his natural deformity. When Carolostadius first began it, and had made a treatise or 
Before, pag. ●9. 40.  two in defence of his opinion, the brethren were so fervent in setting it forward, that (as writeth Zuinglius) 
Zuing. ●om, ● Subsid. de Eu charisti●. sol. ●44.  they came flocking in great numbers to Basile, where his books were printed, & carrying them away on their shoulders, dispersed them, yea filled with them, almost every city, town, village and hamlet, non modo urbes, oppida & pagos, verum etiam villas ferme omnes oppleusrunt; and were so earnest in setting up that opinion, that (as Vrbanus Regius a principal new Evangelist complaineth) they accounted him not a right Christian (though otherwise a right Protestant) that was not a Carolostadian: and refused to be present at a sermon, or hear the Gospel and word of the Lord preached by any that was not of that sect: A verbo per nos pr●dicato abhorrent writeth 
Regius in ●. pa●t. ope●. ●●●p●st. ●●●●llican. sol. 3.  Vib. Regius, hoc uno nomine, quod Carolostadianus non sum. Quasi vero Carolostadiani soli mysticum Christi corpus absoluant pro quo Christus sit mortuus. A few years after came Zuinglius on the stage, and played his part, though not 
Before, pag. 4●. 45.  condemning Carolostadius, yet bringing a new kind of faith in that behalf; & forthwith, all or the greatest number (as Zuinglius himself writeth) even of those qui vehementer 
Zuinglius ●ol. 244. ●●i supra.  ●rant Carolostadianis, who of late were marvelous eager Carolostadians, forsook Carolostadius, and joined themselves to Zuinglius. After, how Zuinglius was put out of countenance by Calvin, and at this present how Clavin is in Germany disgraced by the Anabaptists, in England by the Puritans, and Martinistes and brethren of love, & other fresh sects, which bud up every day, & control 
Differene●s be 〈◊〉 ●● t● 〈◊〉 Gospel of Chris●.  Caluin, and draw multitudes after them, for that they bring a g●eene●, and newer, and more fined gospel; this is so pu●●●●●●ly known, that I need not to make ●l●, herein. and what is the reason hereof, but because 
and this ●●●● of Caluin.  this Gospel, be ● of Carolosiadius, or Zuinglius, or Caluin, or Puritans, or Anabaptisis, or Family of love, is a Gospel of men, a Gospel devised by light brains, which go about 
Gal. ●. ●●  to pervert the true and apostolic Gospel. It is not that Gospel of Christ, which Christ by himself first, and after by his Apostles preached, to continue in all ages. It is not 
● 1. Pet. 1. ●●  that word of God which remaineth one & the same for ever; but it is the word of a few light, lecherous, & infamous 
Before. po. 4● 4●. ●76.  Apostates, invented by themselves (with assistance of the devil) to serve their own wanton lusts and appetites: & for this reason, having his ground and foundation upon the fancy of such men, can not have other constancy then have the first founders & coiners of it. But the Gospel of Christ, the Catholic & universal faith which he planted, as it came from heaven, so hath it that eternity, 
Matth. ●●. ●5. ●  that heaven and earth shall pass and perish, before any piece or parcel thereof. As the author of it was god, and the preachers thereof being principally twelve, though divided and scattered throughout the whole world, were always guided by the same God which is one and indivisible; so the Gospel which these many preachers sowed, was one and the same in all quarters & corners of the world, in jury, in Asia, in Grece, in Macedonia, in Italy, in Africa, in Spain, in France, & where ever they set their foot, planted churches, and left successors: and so hath it been preserved by the grace, direction and internal guiding of the same God; far otherwise then we see in this new Lutherish Gospel, whereof 
Prateolus ●●●nit●● Elench● Alphab. anto anno● 24. s●ctas enumerat plusquam 170. G●nebrardus a●●quot post ann●s in Chronol. initi● lib. 4. pa 526. dicit esse plus quam 2●●. Spongy in defence. pat. Societ. impressa ●n●olstad. anno 1591. dicit excrevisse ad numerum fere ●50. pag. 100 Bedinus in Method historiarum, cap. 5. dicit Sectas Ge●●●●●●●● p●●● innumerabil●●.  the author being but one, as many will have it, that is Luther; or at the most two, Luther and Zuinglius, as our English in their Apology like better (although some loin a third) yet within a short time, in some one province, hath multiplied in to not only twelve different & contrary gospels, but more than twelve times twelve, as by faithful calculation of learned men is accorded, and by plain reason and historical demonstration may be proved. Christ in that his Church ordained a peculiar worship of God his father consisting in sacrifice, according as god had taught all nations either by the very law 
3 Before, chap. 1. & pa. ●●. 258. 259.  of nature written in their hearts, as in the old patriarchs, in the Greeks and Romans etc. or by the written law delivered to Moses, as in the polity of the jews. In this, there is no worshipping or acknowledging of one God by sacrifice, but a profane contempt of all such worship, wherein this new congregation is far more irreligious and godless, then ever was any known estate of Gentiles and Pagans. In that, Christ left divine sacraments 
4 Before, pag. 97. 98. 99  as fountains & conduits of his heavenly grace: of which the rest being altogether rejected by these reformed brethren, 2. are only in name retained, but in effect 
Before, pag 90. 91. 92. 93. & pag. ●03. ●06.  made no jot better than the old jewish wasihings, rites and ceremonies: that is, are not retained and ●o●dē at all for sacraments of the new law. In that, Christ appointed ordinary means, whereby his people 
5 Before, pag. 194. 195.  falling, might procure remission of their sin, which in this new congregation is counted a matter strange and unpossible: as though they had never heard of Christ the son of man in earth ●orgeuing sins to men, and imparting 
Matth. ●.  the same puissance to his Apostles and disciples whom he made governors of his church. Briefly to that, 
6  the Apostles committed & left a short epitome of Christian saith to be particularly believed in every parcel and syllable of all Christians, as most sure and infallible: and so hath the faith thereof been preserved from the Apostles preaching to this age, and shall be for ever: whereas in this new ki●k & gospelling congregation, scarce any 
Before, pag. 437.  one of them is believed a right, very many are expressly denied, as in this treatise hath been particularly declared. I omit a number of fowl cankered heresies condemned 
7  with the authors by that primitive Church of Christ, which now are embraced and extolled as Gospellike by these new evangelical brethren. I omit the gracious 
7  discipline, regiment and order set down in that church by Christ and his Apostles: contrary to which, in this Synagogue is nothing but a Babylonical misorder and confusion, where either the sheep command & rule their pastors, as in England, & some territories of Suizzerland and Germany: or an equality of Ministers without superiority of bishops and prelate's, destroyeth the very face of all orderly regiment, obedience, and discipline, as in Scotland and Geneva; these with a number of such dissimilitudes between that church of Christ, and this of john Knox or Calvin, I voluntarily let pass, because they are without the compass of this discourse, and whereof there hath not been much mention made heretofore. These few may suffice to justify both the nobility & the whole youth, and every other man, woman, and child of any degree or calling, who soever forsaketh this new Gospel, and joineth himself to the old: which fault is no greater (how so ever M. B. be grieved at it) than it is for one that is blind, to desue sight, for a man that lieth in extreme danger of death, to use the means of procuring life; one that is tossed amidst the waves & rocks of the raging seas, to desire a quiet port and harbour: in plain terms, than it is for a Christian to forsake heresy and embrace truth, to forsake schismatical conventicles, to leave fantastical, vain, and discordant opinions of men, & betake himself to the one only apostolic & Catholic Church and faith of Christ jesus, who is God blessed for ever.  
Laus Deo.    

A TABLE OF THE SPECIAL POINTS HERE ENTREATED, concerning the Catholic faith and sacramentary heresy.  

A  
A Gap●, feasts of charity in the primitive Church, what they were, pa. 245. 246. 251.  
Altar and Table, used for one in scripture, pag. 249. both are referred to sacrifice, pa. 248. 249.  
Altars in the primitive church. pag. 249.  
Anabaptist Martyrs, pag. 305. called Martyrs of the devil by Calvin. Ibi. The like judgeth Luther of the Calvinian Martyrs. 305.  
●. Austin vilely corrupted by the Calvinists, pag. 348. 350.   

B  
Baptism of Christ & S. john Baptist, differ. pag. 198. 199.  
Baptism conferreth grace and remission of sins, pag. 97. 98.  
Baptism of the Calvinists, by their doctrine, is no sacrament of Christ's Gospel, pag. 114. 115. as nether is their Supper. Ibid. Nether of them conferreth any grace. 185. 186. Baptism is to them only a ceremony, pa. 105. Only a sign, 106. Remitteth no sin, nor doth any good to the soul. 105. 106. 186.  
Baptism by the Caluinists ministered without water, pag. 60. see Sacrament.  
Berengarius the first notorious heretic against the sacrament▪ pa. 23. General Counsels against him, 24. 26. His recantation, 25. He is condemned by the Protestants, 27. His doctrine, as likewise all other that is new, proved heretical, 32. 33. He learned his sacramentary heresy of a jew, 100  
bertram's doubtful writing of the sacrament. pag. 22. 23.  
beza's frowardness and hypocrisy, 101. 106. His vain boasting of himself, 144. 145.  
Blessing of creatures, wickedly denied by M. B. pag. 153. 154.  
Christ blessed creatures. pa. 153. Especially the bread and wine at his last supper, 152. 154. 158. 337  
Blessing etc. geving thanks differ much; pag. 152. 153.  
M. Bruces Sermons what they contain, pag. 118. 119. 426.  
M. B. very unconstant in his preaching, 208.  
M. B. his contradictions, pa. 120 128. 194. 234. 235. 236. 237. 238. 389. 390. 399. 400. & per totum cap. 22.  
M B. his had arguments. against remission of sins imparted by man, pag. 197. 198. Against sacrifice to be offered to God, 258. 259. Against private communions, pa 2●0. ●81. Against Christ's presence in the sacrament, 253. 254. 255. 256. 368. 374. 375.  
M. B. contrane to all other Calvinists, pa. 185. 186. 187. 210. 212. 419. 420. To the English church, pa. 212. 222. 282. To the Scottish church, pa. 419. 420. His arguments answered by Calvin. 351. 355. 356. By the Consistory of Geneva, 358. 361. By Luther, 377. 378. 394. By Westphalus, 394. 395.  
M. B. corrupteth the Gospel against Christ, 320. 321. 322. He corrupteth S. Paul, 288. 289. 421. unto whom he is fully opposite 424. He apply Scripture to prove contrarieties, 418. 4●●.  
M. B. measureth Divinity by physic, pag. 392. 393.  
M. B. assureth heaven to Pagans no less than Christians, pag. 427.  
This bread and this cup what it signifieth in S. Paul. pag. 289.   

C.  
Caluins' inconstancy in treating of the Sacrament. pa. 70. His double dealing & hypocrisy therein. 74. 75. 76. 94. His manifold plain testimonies for the real presence. 71. 72. 73. He protesteth himself a Lutheran in that point. 73. 74. His doctri●● a mockery of christians. 300. He corrupteth the scriptures. 91. 107. 108.  
Calvins' cundit-pipe for receiving the sacrament. pa. 75.  
Calvins' contradictions touching the Sacrament. pa. 77. 78.  
Calvins' sacramentary Gospel leadeth to judaisme. pa. 116. 117 where it began. 100LS.  
Calvin a mere Zwinglian. 89. 90.  
Calvinists, Zwinglian, Berengarians, Sacramentaries, all one. pa. 45. 70. 90. Who is a right calvinist or sacramentary. 45.  
Calvinists make void the Testament of Christ. pa. 5. Enemies of Christ. 207. They make Christ to have despaired. 403. They deny his redemption. 403. 404.  
Calvinists, Atheists. pa. 53. 325. they hate the words of Christ. pa. 54. 162. How sometimes they magnify their sacrament. 69. They corrupt the scriptures. 350. 351. 370. 371. 394. & Fathers. 348. 349  
Calvinists practise their Communions without the words of Christ's Institution. pa. 54. in Germany. Ibi. in England. 55. 56. 57 in Scotland. 58. 156. 159. 160. 161. 162. in Suizzerland. 58. 59  
Calvinists communion may be ministered without either bread or wine. pa. 59 60. 361. By women 61. 65. and boys. 66.  
The Calvinists Creed. pa. 325. 326. By what Doctors they use to confirm their Gospel. 53. 394. Their Gospel denieth almost all Articles of the apostolic Creed. 437. Their Gospel, a Gospel of Epicure & Venus. 425. 426. 428  
Calvinists condemned by the Protestants of Germany. 73. 74. 394. 395. Their manner of writing and disputing. 162. 394. Their faith framed by physic. 394. 395 396. They apply scriptures to prove any thing. 418.  
The Calvinian Gospel destroyeth all religion. pa. 430. 436. 437. Good works. 431. 432. Faith 432. 433. It erreth in matters of great weight. 436. It is less covered with sheeps clothing then old heresies. 438. 439. A more enemy to memories & monuments of Christianity than is the Aleoran. 439. 440. It is condemned by themselves. 441. 43. Ever unconstant & altering. 444 Many differences between the Gospel of Christ, & this of Calvin. 444. 445. 446.  
Carnal cognation esteemed by Christ. 318. 319.  
Carolostadius in our time the first father of the sacramentaries. pa. 39 His interpretation of Christ's words. 39 40. approved by Zuinglius. 44. A description of him. 41. He was very familiar with the devil. 41. 42.  
Catholic words used with heretical meaning. pa. 129. 173.  
Difference betwne catholics & Protestants touching the assurance of salvation. pa. 302. 303.  
No salvation out of the Catholic church. 316. The Catholic visible church eternal, & ever directed by the Spirit of truth. 32. 33  
Chalice or cup in S. Paul what it signifieth. 289. chalice of Christ mingled with water. 151. 158. 159  
Christ honoured his mother. 318. 319.  
Christ made ●●●s Testament a● his last supper●ba. 6. He sacrificed himself therein. 8. 9 See more hereof in Testament, & Sacrament.  
Christ's flesh profiteth. pa. 322. It feedeth us to eternal life. 32●. 234. It is at one time in heaven and in the sacrament 342. How it is horrible to eat Christ's flesh. 363. 364. It is received really 202. 203. 204. 365. 366.  
Corporal touching of Christ profitable. 327. 329. 330. 331. sometimes without faith of the party profited. 331. 332. much more corporal and spiritual touching, as in receiving the sacrament. 332.  
Christ's words of the Sacrament diversely & strangely interpreted by Carolostadius. pa. 39 40. By Zuinglius. 42. By Oecolampadius & the Anabaptists. 43. Many other contrary interpretations of those words. 44. 45. All approved by Zuinglius and Musculus. 45. 46. 47. 48. Calvins' and M. B. exposition of those words. 204. 205. 206. The true sense of those words. 3. 4. 5. 124. 362. 369. 370. Confessed by a sacramentary Martyr. pa. 55.  
Christ's body in the sacrament received of evil men. pa. 290. 291. 292.  
Christ not received of evil men in their supper saith M. B. & other Calvinists. 288. 293. 295. The contrary is proved by the whole course of his and their doctrine. 296. 297. 298. What it is to eat Christ 7 by their, theology, 78. 79. 29. 298. The worst men eat him so. 299. 300. See Special faith.  
Christ no otherwise received in the sacramentary communion then out of it. pa. 79. 80. 81. 82. Better out of it. 83.  
Christ's miraculous entrance to his disciples the doors being shut. pa. 384. 385. 386. Many ways eluded by the Calvinists. 384. 385.  
Christ's Ascension and sitting at God's right hand what it meaneth. pa. 354. 355. It rather proveth the real presence than hindereth it. 354. 355. Christ is absent from the world, not from his church. 356. 357.  
Christ concurreth with his Ministers in conferring grace by his sacraments. pa. 183. 201. 202.  
Christ's body glorified hath pre-eminence above all others. pa. 397.  
Circumcision a seal of justice to Abraham peculiarly. pa. 131. 132.  
The jews Communion. pa. 100 101. 102. Compared with Calvins'. 102. 103. They are after the Calvinists doctrine, all one. 103. 104. 105. In truth, the jewish much better. proved at large▪ pa. 109. 110. 111. 112. 113. 115. 116.  
The Calvinian Communion no sacrament of Christ's gospel. pa. 104. 115. The definition thereof 104. 109.  
Private Communions improved by the Calvinists. pa. 277. 278. 280. Approved by all the primitive church. pag. 278. 279. 285. Item, approved by the Lutheran protestāns. 283. 284. 285. M. B. reasons to the contrary. 280. Answered, 281. by them. 283. A policy of the Devil to deny private communions. 285. 286.  
Confid●ce engendered by Catholic faith. pa. 312. Presumption by the protestant faith. 303. 304.  
Fear as necessary to be taught as confidence. 402.  
Sacrament of Confirmation. pa. 143. 144.  
Words of Consecration religiously observed in the church. 334. They are pronounced in the East church aloud. 337. And of old in the West. 336. It was & is an evident testification of the real presence. 336. 337. 338. What power or virtue is in the words. 339. 340. 341.  
Christ's words of consecration believed to be of great force in the primitive church. pa. 49. 50. 51. To be of no force in the Protestant church. 51. 52. 53. 217. 218. See Word.  
What is a Contradiction. pa. 388. 389.   

D  
Dominica coena, our lords supper. pa. 245. See Sacrament.   

E  
English clergy against the Scottish touching the necessity of preaching to make sacraments. pag. 221. 222. 223.  
S. Paul's Epistle to the Hebrews denied by the Calvinists. pa. 313.  
Erasmus faith touching the real presence. pa. 34. His grounds & reasons thereof. 34. 35.   

F  
What faith Christ required in them whom he healed. pag. 328.  
Faith defined by S. Paul. pa. 314. 315. No similitude between S. Paul's faith and the Caluinists. 315. 316. Their faith is no faith. 308. But arrogant presumption. 303. 304. 409. 410.  
Faith not the only jewel of the soul. pa. 312. How it worketh confidence in the heart. 312. 313. Once had it may be lost. 408. 409  
Faith to be urged before reason in matters of Divinity. 391.  
Only faith justifieth not. pa. 401 Fathers of the primitive church condemned by the Calvinists for their belief of the church sacrifice. 15. 257. For preferring the sacraments of Christ's Gospel before those of Moses' law. 93. For preferring Christ's baptism before S. John Baptists. 199.   

G  
Geneva consistory dispenseth against Christ. pa. 59 60. 147. 361. Gospel. See Protestant.  
S Gregory's compassion of the English. pag. 442.  
Gyges' ring. 346.   

H  
Heretical craft to disprove one truth by commending an other pa. 311. Heretics deceive by fair speeches. 17●.   

I  
jewel a eaviller upon words. pa. 15. 16. A notorious liar & corrupter of fathers. 389. A shufler together of sentences out of the fathers to no end. 149, 150.   

L  
Liturgia with the Greeks, the same that Mass in the Latin church. pa. 17. 250. 251.  
Luther author in general, of the sacramentary heresy. pa. 37. 38. His rule to interpret scriptures by ●●▪   

M  
Manna and his properties. pag. 111. 112. 113.  
Martyrs of the primitive church most zealous. pa. 136.  
The word Mass used in the primitive church. pa. 253. 254. But sacrifice much more. 254. 255. Of private Mass, See private communion.  
Scottish Ministers much given to sorcery & witchcraft. pa. 3●●. They condemn themselves for heretics. 196. Very inconstant in their preaching. 440. 441.  
Ministers in their sermons what they handle most. 219.  
The name Ministers. 374. 375. Never found in scripture in the Calvinists sense. 375.   

N  
Nabugodonosors fiery furnace hot and cold at one instant. 387. 388.   

O  
Gods omnipotency denied by M. B. and the Calvinists. pa. 137. 381. And withal, the whole body of scripture. 381. 382. & principles▪ of Christianity. 383.   

P  
physical qualities necessary to humane bodies, bind not the body of Christ. 344. 345. 346. 383. 384.  
Priests remit sins in the church. pa. 194. 195. 196. 197. God is honoured thereby. 197. They communicate Christ's body to the faithful. 201. 202.  
Protestant Gospel suggested by the devil to Carolostadius. pa. 41. 42. To Luther. 304. To Zuinglius 376. 378. It overthroweth all Christianity. 388.  
Protestants once endued with their special faith can never after lose it. pa. 306. Nor yet the holy ghost, howsoever they live. Ibidem. As sure of their election and salvation as of any article of their faith. 303. 307. 308. 413. 414 See special faith.  
The Protestants rule whereby they interpret scripture. pa. 38. 39   

R  
Real presence of Christ in the sacrament. pa. 20. 21. 22. 49. 50. 51 acknowledged by the old fathers for a cause of our resurrection. 169. 170. 171. 325.  
Real presence proved by scripture. 202. 371. by fathers. 203 204 291. 292. 364. 365. 366. 369. 391. 392. By protestant Doctors. 349 354. It standeth well with the memory of Christ's death. 363.  
All religion grounded on two pillars. pa. 430.  
Resurrection of our bodies denied by the Calvi●ists. pa. 323. 324. 325. 326. 383.  
Rock, what it signifieth in S. Paul 1. Cor. 10. 4. eagerly debated between the protestant Doctors. pa. 373. 374.  
Roman church for 500 or 600. years after Christ, pure in faith, by grant of many Protestant Doctors. 252. 253.   

S  
The word Sacrament most ancient, pa. 132. Much disliked and condemned by M. B. and other Calvinists. pa. 119. 1●2. 127. Yet most used by him and them. 120. 121. 125. Their wicked sophistry in abusing that word. 125. Exemplified by their expounding of Christ's words touching the Sacrament, pa. 122. 123. 124. 125. 174 Divers signification of the word Sacrament. 126.  
Sacraments of the new Testament never called selves in the scripture. pa. 130. 132. In the Calvinists sense they are lying seals. ●6. They are fond and falsely so called. 141. 142. 144.  
Definition of the Geneva or Scottish sacrament, that it is a seal, of the word preached. pa. 134. Refuted. 135. 136. 137. 138. 140. 214. It is plainly Anabaptistical. 138. 139. 140. The word is rather a seal to the sacrament, than contrariwise 141. 142. Whence probably this doctrine of seals proceeded. 213. 214.  
Sacraments in what sense called seals by the ancient father's 143. 144.  
The Sacrament to the Calviniste nothing but a seal. 〈…〉. 84. 85. A lying seal. 86. A sign without all grace or virtue. 87. 105. A bare sign. 70. 88 89. 90. 106. No better than a jewish ceremony. 90. 91. 92.. 93. 94. 104. 106. 107. See Supper, and Communion.  
The principal end & substance of the Geneva sacrament is to signify. pa. 265. 266. It signifieth unperfitly. 267. Many other things signify as well or better: & therefore are as good sacraments. 268. 269. 270. The Calvinists base esteem of it. 112. 113. It is in the power of man to make as good a sacrament. 270. 271. 272. 273.  
Actions of Christ in the Institution of the Sacrament. pa. 147. 148. 150. 151. 155. He mingled his chalice with water. 151. 158. 159. He blessed the bread and chalice. 152. 153. 154. 155.  
The Sacrament why called Eucharist pa. 251. 252. Carefully conceiled from knowledge of jew & Pagans in the primitive church. 262. 263. 264. No heretic could be present at the administration thereof. 254. 262.  
The Sacrament reserved & sent abroad to private men in the primitive church. pa. 278. 279. Yet believed to sanctify and confer grace. 279. Only heretics thought contrary. 279.  
To receiving the Sacrament other preparation required then to receiving the word. pa. 421. 422. 423.  
Sacraments of the Law & Gospel, much differ in conferring grace. pa. 95. 96. 97. 98. 99 108.  
The material parts of the Sacrament signify many things not necessarily present. pa. 359. 360. substance of bread not necessary to it. 359. 361.  
The Sacrament not called Dominica coena, the lords supper in scripture. pa. 245. What that word meaneth in S. Paul. 245. 246. 247. Nether is it called communion in all scripture. 247. 248.  
A Sermon not necessary to the essence of any Sacrament. p. 218. that opinion is refuted by the English church. 221. It is plainly Anabaptistical. 222. 223. It maketh void most baptisms in England and Scotland. 224. 225. and also communions. 226. 227. 228. 229. 235. It maketh the word or sermon itself superfluous & of no effect. 230. 231.  
A Sacramental speech. pa. 367.  
Sacramentaries condemned by Erasmus. pa. 34. 35. By Luther. 325. 354. 438. By Melancthon. 348 349. By Pappus. 326. Westphalus. 121. 283. 284. 285. Hosiander, & many other protestant Doctor's 344. 436.  
Every heretic against the Sacrament, an heretic for other matters besides: as Berengarius. pa. 26. 27. Petrus Brusius, Henricus, and the Albigenses. 27. 28. Almaricus. 28. wickliff. 29.  
Christ at his last supper instituted a sacrifice. pa. 3. proved by words of the Institution. 4. 16. and conference of them with the words of the legal sacrifice of Moses la. 4. 5.  
Christ's sacrifice ordained in steed of the Paschal sacrifice of the law. pa. 9 10. The exact comparison of them proveth ours to be a true sacrifice. 10. 11. So all the ancient fathers teach. pa. 12. 51. 252. 255. 256. 257. 258. 363. It is the same sacrifice which Christ offered. 201. A true sacrifice, though commemorative. 19 20.  
Sacrifice of Melchisedec a figure of Christ's sacrifice. pa. 13. 14. 15. 363.  
Sacrifice used by the Apostles. pa. 17. Proved by S. Paul. 17. 18. 19 Granted by some chief Protestants. 19 Believed in the primitive church. 20. 21. 22. 257. 358. Confessed by both churches Greeke and Latin. 26. as Calvin granteth. 257.  
Sacrifice of the church testified by the ancient fathers. 201. 249. 251. 252. 255. 256. 257.  
Seals divine, miracles. pa. 142. 143.  
Protestant Sects of this age to what number they are grown. pa. 445. Sin separateth man from God. pa. 399.  
All sin mortal, none venial with the Calvinists. pa. 30. 399.  
Remission of Sins. See priests.  
The Protestants special faith invented by Luther. pa. 301. 302. putteth them in assurance of their election and salvation. 303. 304. Cause of infinite pride and presumption. 304. 307. 308. 402. Of vile & dissolute life. 306. 307. Common to all kind of heretics, especially Anabaptists. 304. 305. 4●4. By this faith the worst Protestants eat Christ spiritually in their supper as well as the best. 304. 307. 308. It leadeth to hell 308. 309. Se● Protestants.  
Special faith destroyeth all Christian faith, 433. Remission of sins in the church: Keys of the church: Sacraments of the church. pa. 433. prayer to God, & fear of God. 433. 434.  
This special faith refuted by S. Paul. pa. 316. By Caluinists the●● selves. 316. 317. By Melancthon. 434. 435.  
This special faith once had can never be lost. pa. 306.  
What is necessary & essential to the Scottish or Geneva Supper. pa. 146. 239. How it is ministered. 156. It is nothing like to Christ's sacrament for a number of defects. 157. 158. 159. 160. 162. 200. 201. 239. 240. 241. 242. and superfluities. 220. 223. 224. Any vulgar dinner or repast as good as that Supper. 65. 163. It is ministered as well by women and boys ●● by their Ministers. 65.  
How Christ's body is joined to the Geneva or Scottish Supper. pa. 174. 175. 274. As to a word spoken. 176. 177. 27●. Less then to a picture. 178. No more than God is joined to the devil. 175. 176. Nothing at al. 175. 176. It is altogether superfluous & ridiculous. 179. 180. Wickedly by M. B. preferred before god's word. 210. 211. 212.  
The Supper described by M. B. pa. 182. profanely. 182. 183. 184. Striving for the communion drink. 184. It is not worth a straa. 193. 200. 229. rather to be called a breakfast then a supper. 332. It is wicked and sacrilegious. 242. 243. No sacrament of Christ. 229. 233.  
Christ no otherwise received in the Scottish supper, then in any common dinner. pa. 187. 206. 275. 276. Then in seeing any creature. 189. Christ received no ways in their Supper. 189. 190.  
The flesh of priests & Catholics more eaten in the Geneva suppers then the flesh of Christ. pa. 229. 230.  
Divers & uncertain significations of the Geneva supper. pa. 177. 178. 179. Many things signify Christ as well as that. 180. 181. 182. How long it remaineth holy. 276. 277.   

T  
Table. See Altar.  
Christ's Testament made at his last Supper. 6 8. What was required to the making thereof. 6. 7. 8. The real presence and sacrifice is thereof inferred. 7. 8. 9 How his blood in the chalice is called the new testament. 371. 372.  
Difference of the old Testament & new. pa. 98. 99   

V  
No lawful Vocation of preachers in Scotland or England. pa. 407.   

W  
Women may preach and minister the Protestants communion. pa. 61. 62. 63. 64. 65. Women have in them all power ecclesiastical. 64.  
wickliff an heretic, and a parasite. pa. 29. 30. An heretic to the Calvinists. 30. His often Recantation. 30. 31. He is condemned by the Protestants. 31. 32.  
The Word required to make the Calvinists sacrament, is a sermon. pa. 134. 216. 220. 228. The Ministers prefer their own words before Christ's. 216. 217. 218. The right word wanteth in most Scottish sacraments pa. 226. 227. 228.  
No such word found in scripture as they require. 225.  
Christ used no such word. pa. 220. 221. 233.  
See more in Sermon.   

Z  
Zuinglius an Anabaptist. pa. 140. His interpretation of Christ's words more fond than that of Carolostadius. 43. He learned it of a spirit in the night 376. 378.   
FINIS   

A TABLE OF PLACES OF SCRIPTURE EXPLICATED IN THIS TREATISE, ESPECIALLY SUCH AS appertaining TO THE SACRAMENT, ARE CORRUPTELY expounded and perverted by the Sacramentaries.  

Genes. 3. 15. In the sweat of thy face thou shalt eat thy bread. pa. 267.  
Exod. 12. 6. The children of Israel shall offer a lamb. p. 10. 11. 12  
Exod. 12. 11. It is phase, that is, the passover of our lord. pa. 375. 376. 377. 378.  
Exod. 16. 15. Mauha: what thing is this? pa. 111. 112.  
Exod. 24. 8. This is the blood of the covenant or Testament which God hath made with you. pa. 5.  
Psal. 109. 4. Thou art a priest forever after the order of Melchisedec. pa. 13. 14. 15.  
Daniel. 3. 22. 50. The fiery furnace, burning to the Chaldeans cold to the. 3. children. 387. 388.  
Mat. 3. 11. I baptize you in water; but he shall baptize you in the holy ghost and fire. pa. 198. 199.  
Mat. 9 6. The son of man in earth hath power to forgeve sins. pa. 196. 197.  
Mat. 12. 48. Who is my mother? & who are my brethren? 318  
Mat. 26. 26. Christ blessed the bread. pa. 152. 153. 154. 159. 337. Ibidem. This is my body. pag. 123. 124. 369. 370.  
Ibidem v. 29. I will not drink of this fruit of the vine. pa. 158.  
Marc. 2. 7. He blasphemeth. Who can forgeve sins but God? pa. 196. 197.  
Mar. 6. 5. 6. He could not do any miracle there, because of their incredulity. pa. 327. 328. Mar. 5. 28. If I shall touch but the hem of his garment, I shall be safe Pa. 327. 328. 329. 330. 332.  
Mar. 16. 19 Christ assumpted in to heaven, & sitteth at the right hand of God. pa. 353. 354. 355.  
Luc. 22. 20. This chalice the new testament in my blood which shall be shed for you. pa. 5. 6. 7. 8. 371. 372.  
Luc. 24. 39 Handle and see. For a spirit hath not flesh and bones. pa. 352.  
Ihon. 6. 14. And I will raise him up in the last day. pa. 170.  
Ihon. 6. 63. It is the spirit that quickeneth, the flesh profiteth nothing et c. pa. 320. 321. 322.  
Ihon. 13. 5. Christ washed his disciples feet. pa. 147. 148.  
Ihon. 14. et 16. 28. I leave the world. 356. 357.  
Ihon. 20. 19 The doors being shut Christ stood in the midst of his disciples. pa. 384. 385.  
Ihon. 20. 23. Whose sins you forgive, they are forgiven. pa. 195 196. 197.  
Act. 3. 21. Whom heaven must receive until et c. pa. 350. 35●.  
Act. 13. 2. As they were ministering to our lord. pa. 17.  
Rom. 4. 11. He received circumcision a seal of justice. pa. 130. 131.  
1. Cor. 10. 3. 4. All did eat of the same spiritual food: and all drank of the same spiritual drink pag. 107. 108.  
1. Cor. 10. 4. The rock was Christ. 372. 373.  
1. Cor. 10. 21 You can not be partakers of the table of our lord, and of devils. pa. 17. 18. 19  
1. Cor. 11. 20. This is not to eat our lords supper. pag. 244. 245. 246.  
1. Cor. 11. 27. Who soever shall eat this bread, or drink the chalice of our lord unworthily, shall be guilty of the body & blood of our lord. pa. 288. 289. 290. 294  
Hebrew. 9 20. This is the blood of the Testament. et c. pa. 5.  
Hebrew. 11. 1. Faith is the substance of things hoped for ●t c. pag. 314. 315.   
FINIS.   

Errors, some in all copies, some in certain only, are thus to be corrected.  
Pag. 17. Lin. 9 Dost in margin 5 Pag. 42. Lin. 1. in margin. obseus obsessus Pag. 31. Lin. 11. 138r. 1381. Pag. 57  in marg. remo- removed Pag. ●1.  in marg. 710. 71. Pag. 150. Lin. 4. 21. 12. Pag. 236. Lin. 19 in marg. dost The fift. Before. p. 167 Pag. 237. Lin. 4. in marg. dost The sixth. Pag. 265. Lin. 4. in marg. dost The third & first end Pag. 327. Lin. 31. in marg. Marc. 5. 5. 6. 6. 5. 6.  
Laus Deo.