Two Sermons and The Lords Supper, Exposition

Two Sermons and The Lords Supper · Exposition

p. 150The ſubſtance of the Lords ſupper, ſhortlie and ſoundlie ſette forth, for the instruction and comfort of all true chriſtian Readers.

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

1. Corinth. 11.231 Cor 11:231 Firſt, who ordained it, to wit, Ieſus Chriſt our lord and ſauior, which tendeth to two eſpeciall ends: firſt, to prooue his eternall deitie or godhead, becauſe it belongeth to God alone, and none other, to inſtitute and ordaine holie ſignes and Sacraments in his church, whereof alſo it ſhould ſeeme there is very great and good reaſon, both in as much as the Church it ſelfe is,1. Timoth. 3.15.1 Tim 3:15 the houſe of the liuing God, and his peculiar inheritance: and alſo becauſe it belongeth to him alone, to giuegive that virtue & ſtrength vntounto elements of common and vncleane by ſin, to becom purified and holy thorow grace: ſecondly, it ſeemeth to p. 151teach vsus, to hauehave a more reuerent regarde to come to the ſound knowledge and religious vſe thereof, not onelie becauſe hee being God, and the ordainer therof, hath all power in his owne handes, to puniſhe the prophane contemners and abuſers of the ſame, but alſo becauſe hee, of whome wee hauehave that that we hauehave, not onelyonly as in conſideration of our name, Chriſtian, but alſo as in reſpect of all other both ſpirituall and bodily graces, hath inſtituted the ſame for his own glorie and our good.

2 Secondly,Matth. 26.26.Matt 26:26 we are to conſider when it was inſtituted, to wit, before his death and ſuffering, and that immediatelye after hee hadde with his diſciples eaten the paſſeouer, by which we may ſee the Lorde Ieſus had as great eare for vsus, as for the fathers, before his being and manifeſtation in the fleſh: prouiding alſo thereby, not only for our forgetfulneſſe, that we might hauehave the continuall remembraunce of his death & paſſion before our eies,1. Corint. 11.26. vntill his comming againe, but for our inſtruction alſo, this being plaine to vsus, in that circū ſtance of tyme, that foraſmuch as y^e bread was broken in the ſupper before his bodie was crucified on y^e croſſe, that bread could p. 152not be that ſame naturall body, that was crucified on the croſſe, &c: as Papiſtes groſſely imagine and maintaine, the reaſon is, becauſe theſe things that differ in time, can not bee ſaide in all reſpectes, yea, hardlye in anye reſpecte to bee the ſame.

3 Thirdly, wherfore it was ordained, to wit, to ſtrengthen our faith in the truth of Gods promiſes, by which wee may ſee, that wee are dull and …owe of hearte to beleeue (whatſoeuer the Pelagians & the pride of our owne minds would perſwade vsus to the contrarie) GOD prouiding for the curing of this diſeaſe in vsus,Luke 24 25.Luke 24:25 not onelyonly his word preached, but viſible ſignes and ſeales alſo by which though the outward ſences may be ſatiſfied, the Lord yet notwithſtanding ſpeaketh to our ſoules and conſciences, the Lorde likewiſe inſtituting the ſame, as effectuall meanes to putte vsus in remembraunce, by reaſon of our forgetfulneſſe of Ieſus Chriſt being abſent, as alſo of his death and paſſion, and of the fruites and profites wee reape thereby. Nowe a remembraunce of a thing it coulde not bee, if the thing it ſelfe were preſent. And all theſe three p. 153points are prooued out of 1. Corinth. 11.23.24.

In the ſecond place, the deepe and due 2conſideration of theſe three circumſtances folowing, will ſerue much for the cleering of this queſtion alſo, touching the Lords ſupper.

1 Firſt, which be the ſignes in the ſacrament, to wit, the viſible elements of bread and wine, which hauehave that ſtrength and force in them, not of themſelues, & in their owne nature, for then all bread and wine ſhould hauehave the like, neither yet becauſe they be vſed by men in the adminiſtration and participation of the ſupper, for if that were true, manie things then ſhould hauehave the like power and effect: but in reſpect of the Lords inſtitution, who in deed hath dedicated and appointed them to thoſe holie vſes, and who alone hath power to ordeine holie ſignes or ſacraments, and to giuegive them that effect & propertie, as hath beene plainelie declared before.

2 Secondlie, what be the things ſignified thereby, to wit, the bleſſed bodie of Chriſt crucified, and his pretious bloud, ſhed for the benefit and good of all thoſe, that by a liuelie and ſtedfaſt faith, doo apprehend p. 154and take hold of him, and all his merits: for no doubt but it was the Lords purpoſe, both in the elements and the vſe of the ſame, to direct our faith to theſe thinges in him, which in trueth were in him, and which (ſuch was his good pleaſure towardes vsus miſerable wretches) ſhould be ſet out vntounto vsus in the ſacrament, otherwiſe the Lord Ieſus ſhould hauehave dallied with vsus, and that in matters of no ſmall importance, from the which as we ſtedfaſtly beleeue, he was vtterly free, ſo the leaſt thought of ſuch a conceit and dotage, ſhould not ſo much as once enter into vsus.

3 Thirdlie the analogie, proportion and agreement, which is betweene the ſignes, and the things ſignified, the Lord no doubt chooſing ſuch elementes as might moſt aptlie and fitlie expreſſe the things ſignified and ſealed by the ſame: for otherwiſe, if we had had bare ſignes alone, without holie things ſignified in and by the ſame, as our faith had no whit at all beene prouided for, becauſe it being ſpirituall and inward, is not, nor cannot be nouriſhed with outward and corporall thinges, ſo wee might eaſilie hauehave beene carried away p. 155into idolatrie or ſuperſtition at the leaſt, whileſt we directed our imagination (for I dare not call it faith) to viſible and externall elements, or doted in our fantaſie and vnderſtanding vppon creatures, which what hurt it might hauehave doone, though wee feele not by our owne experience (God be thanked therefore) yet wee may behold and ſee the ſame in the lamentable and pitifull ſpectacle of manie blind and ſuperſtitious ones in the world.

Now the analogie and proportion betweene the ſignes and the things ſignified in the Lords ſupper, may eaſilie be reduced and brought into three eſpeciall heads or points.

1 Firſt, that as verilie as that bread is broken before our bodily eies in the adminiſtration of the Lords ſupper, and the wine powred out, and diffuſed or ſpred abrode in the ſight of vsus all, ſpeciallie whileſt that manie are made partakers of the ſame, ſo verile doo we or ought we by the eie of faith to behold Chriſt wounded for our tranſgreſsions, Iſaiah. 53.5.Isa 53:5& broken for our iniquities, as Iſaiah ſaith, and his bleſſed body crucified, and his bloud ſhed vponupon the p. 156croſſe for manie, Matth. 26.26, 27.28. 1. Cor. 11.24.25.26.Matt 26:26Matt 26:27Matt 26:281 Cor 11:241 Cor 11:251 Cor 11:26for the remiſsion of ſinnes, the one being no more certeinelie performed in bodilie action and preſence of the people than the other, is trulie and faithfullie accompliſhed in ſpirit & truth.

2 Secondlie, that as bread hath this property, through Gods bleſſing giuen it, to feed and ſtrengthen our naturall bodies in this life?Pſal. 104.15.Ps 104:15 ſo his bodie being repreſented effectuallie vntounto vsus by that bread, and apprehended & applied vntounto our ſelues by faith, hath the ſelfe ſame propertie touching our ſoules, to ſtrengthen and to nouriſh them ſpirituallie,Pſal. 104.15. Iudg. 9.13.Ps 104:15Judg 9:13 euen to eternall life. And euen as the wine dooth comfort & make mans heart glad, as appeareth by ſundrie ſcriptures: ſo our full ioy and ſpirituall comfort, is to be found in none other but in him alone. And (to ioine theſe two togither, of which we hauehave ſpoken ſeuerallie) this we muſt know and beleeue further, that as our bodily diet is then ful whole and perfect, as it were, when it conſiſteth of theſe two things, to wit, bread and wine or drinke: ſo we are to know and beleeue, that the fulneſſe and perfection of all ſpirituall nouriſhment, is to be found in Chriſt alone, and no where elſe, p. 157whileſt that he is become, as well the drinke as the meat of our ſoule, not onelie in this double ſigne helping our infirmity, but alſo teaching vsus to ſeeke the heauenly refection and nouriſhment of our ſoules, fullie and wholy in him, and no where els, whervnto alſo he himſelfe in ſome ſort alludeth. Matth. 11.28. Iohn. 6 35. Iohn. 7.37.38.John 6:35John 7:37John 7:38and in other places of ſcripture.

3 Thirdlie, that euen as in our knowledge, the bread appointed for the Lords ſupper, is made of manie graines of corne, and the wine likewiſe it ſelfe of ſundrie and ſeuerall grapes, and yet all maketh but one bread, & one wine: ſo all the faithfull ſhould be inſtructed thereby, that how ſoeuer they be ſeuerall & diſtinct perſons one of them from another, euen as the ſeuerall members in mans bodie are, that yet they all compacted togither, make but one bodie in Chriſt, the onelie head thereof,Rom. 12.4.5. 1. Cor. 10.16.17.Rom 12:4Rom 12:51 Cor 10:161 Cor 10:17 as the apoſtle plainlie prooueth in ſundrie places of his epiſtles, by which alſo they are admoniſhed to refer all that they doo to the glory of their head and capteine Chriſt, and to the mutuall comfort and ſuſtentation one of another.

Out of all that hitherto hath beene ſpoken p. 158or ſaid, I would pray the godlie and well affected reader, diligently to obſerue and note theſe three things following.

1 Firſt, that though it be moſt true, that euen by the miniſterie of the Goſpell preached, we hauehave Chriſt with all his benefits offered vntounto vsus, and doo by faith wrought in our harts, by the miniſterie of the ſame word, and working of his ſpirit, take hold of him & all his graces, of which alſo S. Paule ſpeaketh to the Galachians ſaieng,Galath. 3.1. that Chriſt was deſcribed in their ſight, and crucified amongſt them, that yet all this notwithſtanding, we hauehave him more plainelie and plentifullie ſet foorth vntounto vsus in the vſe of the ſupper, whileſt that we by faith feeding on him, that is the bread of life which came downe from heauen, Iohn. 6.51.John 6:51are by that meanes become bone of his bones, Epheſ. 5.30.Eph 5:30and fleſh of his fleſh, and after a ſort made one with him, Iohn. 17.21.22.John 17:21John 17:22euen as the father and he are one: which I ſpeake not to the debaſing of the word, as though the ſacraments were more woorthie and excellent, or to the diuiding of Chriſt, for as in reſpect of his ſubſtance, he is but one, both in the word and the ſacraments, but as in reſpect of vsus, and for p. 159our weakeneſſe ſake, we hauing more of our ſences ſatiſfied in and by the vſe of the elements of the Lords ſupper, as for example, our ſight, our taſt, our feeling, yea and our hearing alſo, whileſt that in the deliuerie and partaking thereof, Chriſtes death is preached vntounto vsus, than we hauehave in the word which is directed onelie to the eare or hearing.

2 Secondlie, that this holie ſacrament dooth not onelie direct our faith to the death and paſſion of our ſauiour Chriſt, which was performed for vsus and all the faithfull manie hundered yeeres agone, as the one, Hebr. 9.28. Hebr. 10.14.Heb 9:28Heb 10:14and the onelie ſacrifice for ſinne, neuer to be reiterated, becauſe that thereby he being the onelie high prieſt and eternall ſacrificer, hath conſecrated for euer all them that are ſanctified: but alſo, yea cheeflie, and eſpeciallie, to the gracious frutes and effectes that wee receiue thereby, as the forgiueneſſe of ſinnes, our reconciliation to GOD, the death of iniquitie in vsus, the aſſured pledge of eternall life, and ſuch like: all which are liuelie ſet foorth and preached vntounto vsus in the ſame, to the ende that wee maye by faith p. 160in a ſtrong perſuaſion of Gods goodneſſe towards vsus in Chriſt, be made partakers thereof. For otherwiſe, if we had but Chriſtes death onelie, and nothing elſe, it would be little auailable to vsus: for what would it hauehave profited vsus that he had died, if by his death he had not brought life and immortality to light? 2. Tim. 1.10.2 Tim 1:10but for aſmuch as his death, and the effects and frutes following the ſame, and flowing from it, can not be ſundered, we therefore ſtedfaſtlie beleeue, that the faithfull are neuer partakers of the one alone, but that alſo they are partakers of the other likewiſe.

3 Thirdlie, that wee muſt certeinelie know, and ſtedfaſtlie beleeue that though this holie ſacrament doo ſpeciallie and cheeflie direct vsus to Chriſt, his death, merits, obedience, and the frutes thereof, yet notwithſtanding alſo, it doth ſenſiblie and plainelie inſtruct vsus in the ſpeciall duties of that ſound and ſincere louelove, which in Chriſt, and for Chriſt, we as the members of that bodie, whereof he is the only head, Epheſ. 1.22. & 5.23.Eph 1:22Eph 5:23ought vnfeinedlie to carrie and accompliſh one of vsus towardes another, not onelie as profitable and neceſſarie for the parties to whome ſuch dueties are performed, p. 161whileſt in the daies of their diſtreſſe we releeue them by our wealth, or comfort and councell them by our wit, which are things that God hath giuen vsus euen to the ſame end, but comfortable alſo to our ſelues, whileſt by that as by a bage or cognizance we are knowne both to others and our ſelues to be Chriſtes diſciples in deed, Iohn. 13.35.John 13:35and hauehave ſealed vp in our hearts the free pardon, and full forgiuenes of all our ſinnes,Luke. 7.47. Iohn. 3.14.Luke 7:47John 3:14 and an aſſured pledge alſo, that we are tranſlated out of darkneſſe into light, without the which all we hauehave in this life, and therefore the ſacraments alſo could tend but to our greater condemnation.

In the third place, for the cleering of 3this controuerſie or queſtion of the Lords ſupper, we muſt hauehave a watchfull eie to Satans ſubtleties, who painfully laboureth in this point, as in all other pointes of Chriſtian religion alſo, by extremities to drawe vsus into all corruption. Nowe the extremities that in time heeretofore hauehave burſt foorth, and are yet euen to this day, in manie places, ſtoutlie and ſtiflie mainteined, are eſpeciallie three.

1 The firſt is, that of the ſacramentaries, p. 162who hold and defend, that Chriſt in his ſupper hath left vsus nothing ſaue the bare and naked ſignes of his death and paſſion. But the trueth is, that we are ſo farre off from allowing this conceit and opinion, whatſoeuer our aduerſaries babble and prate to the contrarie, that wee feare not openlie, and in the ſunne light to affirme, that beſides the ſignes themſelues, yea and euen togither with the ſignes, wee and all true chriſtians hauehave the thinges themſelues ſignified, not onelie truelie and effectuallie exhibited vntounto vsus, but giuen vsus alſo, and beſtowed vponupon vsus, becauſe it is moſt certeine, that our Sauiour Chriſt,Iohn. 14.6.John 14:6 who is the trueth it ſelfe, and cannot lie, dooth in deede and aſſuredlie accompliſh vntounto vsus, all the promiſes which hee made vsus, and meant to ſeale vntounto vsus, by the vſe of the ſignes in the ſacrament, that ſo we might become partakers euen of his verie ſubſtance, and grow vp alſo with him into one life and being. And though this cannot be comprehended by the eie of mans reaſon and vnderſtanding, no more than manie other things in our chriſtian religion, yet we cannot chooſe but know and p. 163confeſſe that this is ſenſiblie ſet foorth vntounto vsus in the vſe and participation of the ſupper, by ſeuerall meanes and inſtruments, ſome of them being outward, as the elements in the ſacrament, and ſome inward, as the ſpirituall grace repreſented thereby: for we are not angels, but men,Eccle. 12.7.Eccl 12:7 conſiſting as the ſcripture teacheth vsus, of bodie and ſoule: and therefore the Lord, by the vſe of his word and ſacraments, hath prouided for both parts, as the word for our eares,Rom. 10.17.Rom 10:17 and our eares for hearing of the ſame, that ſo faith might be wrought in our hearts, and the elements in the ſacrament for our taſt, ſight, feeling, &c: and yet our ſoules to be nouriſhed and fed, not with anie or all of theſe outward things (for how cā outward & corruptible things nouriſh inward & immortall ſubſtances?) but onelie with the ſpirituall graces, not onelie offered, but giuen alſo vntounto vsus therin: and this likewiſe to be wrought in vsus (though our ſauiour be in heauen in reſpect of his bodie,Acts. 3.21.Acts 3:21 Pſalm. 39.12.Ps 39:12& we heere as pilgrims & ſtrangers on the earth) by the wonderfull & vnſearchable working of his holie ſpirit in vsus, and by the meanes of a liuelie & aſſured faith, both which being knit togither, p. 164doo eaſilie ioine togither thinges that be as farre aſunder, in reſpect of diſtance of place, as one end of the earth is from the other, and as farre aſunder, as heauen and earth themſelues are: or elſe how could we either beleeue the holie catholike church, and feele the communion of ſaints, ſeeing it commonlie falleth out, that the members of that holie fellowſhippe are ſundered one of them from another, in reſpect of great diſtance of place? or be aſſured that Chriſtes righteouſneſſe is become ours, ſeeing he is in the heauen, and wee on the earth, if by faith we did not take holde of the ſame, and applie it vntounto our ſelues. Beſides, if men ſhould imbrace this ſacramentarie opinion, what were it but to euert, as the trueth of Chriſtes promiſes, ſo the certeinetie and aſſuredneſſe of his word, who in plaine termes calleth this holie ſacrament his bodie? Wherfore be it far from vsus to approoue of anie ſuch dotage, as defaceth the trueth of the word, derogateth from Chriſte, and vtterlie deſtroieth our owne faith, than which what can be more horrible to heare, or fearefull to thinke.

2 The ſecond extremitie is that of conſubſtantiation, p. 165ſome affirming that there is deliuered to the people, & they receiue, togither with the ſubſtance of bread, the verie ſubſtance of Chriſtes verie naturall bodie, ſo that there is (as it were) an intermingling or mixture of both the ſubſtances, in the action of the ſupper. But this opinion is iuſtlie to be diſliked and reprooued, not onelie becauſe of the abſurdities which it hath common, with the hereſie of tranſubſtantiation (whereof we will ſpeake in the next place) but alſo becauſe it is quite and cleane contrarie to common ſence & reaſon, confounding and iumbling togither two ſeuerall & diſtinct ſubſtances, and making the leſſe, to wit, the ſubſtance of the bread, to comprehend the greater, that is, Chriſtes humane bodie, yea euen his verie Godhead, heauen and earth is not able to conteine. Beſides it dooth vtterlie take away an eſſentiall propertie of Chriſtes bodie,Iſaiah. 66.1. Acts. 7.49.17.21.Isa 66:1Acts 7:49Acts 7:17Acts 7:21 for if Chriſt in reſpect of his humanitie, be like vntounto vsus in all things, ſinne onelie excepted, Hebr. 4.15.Heb 4:15and we know by the light of reaſon & vnderſtanding, that God hath beſtowed vponupon vsus, yea by verie experience, that our bodies are circumſcriptible, and tied to a p. 166place, it muſt needs follow, that Chriſt in reſpect of his manhood, or Chriſt as he is man, is and muſt be tied to a place, and not be in eueryevery place, as he muſt needs be, if theſe mens aſſertions be true, which is nothing els in deed, but vtterlie to deſtroy Chriſts body, which alſo I prooue againſt them thus: Whoſoeuer taketh away the eſſentiall propertie of anie thing, taketh away alſo the verie thing it ſelfe. This propoſition is prooued by this marime in logike: If the definition of a thing, which cheeflie conſiſteth of the eſſentiall propertie of the thing, be taken away, then the thing it ſelfe alſo defined falleth away? as for example: If reaſonable liuing creature, which is the definition of a man be taken away, what ſhall become of man? or where ſhall he appeare, which is the thing defined? whereof alſo there is good reaſon, becauſe the eſſentiall propertie is it that conſtituteth or maketh the thing. Hitherto the maior propoſition, as we ſay in ſchooles, with the proofs thereof. Now foloweth the minor or ſecond propoſition: But theſe men take away the eſſentiall propertie of a thing, to wit, of a bodie which is to be circumſcriptible or tied to p. 167a place, which is in deed an eſſentiall propertie of the bodie of man, and therefore of Chriſtes bodie as hee is man, whileſt they will hauehave him, as he is man, in ſundrie places at one time. If anie man will denie this, it may eaſilie be prooued both by their owne writinges in ſundrie places, and alſo by the definition of a bodie, which is a quantitie that may be diuided according to the threefold meaſuring receiued amongeſt men, that is, length, breadth, and thickeneſſe, and likewiſe by the deſcription of a place, which is defined to be a nighneſſe or touching of the thing conteining and the thing conteined. The concluſion therfore is, that in taking away place from the bodie of Chriſt (which they doo, whileſt they place it in euerie place, whereas in the nature thereof, it can be but in one place at one time) they doo vtterlie deſtroie the bodie or humanitie of Chriſt, or at the leaſt confound it ſo with the Godhead, as Eutyches did, that they make a confuſion (whereas in all trueth and vprightneſſe, there ſhoulde remaine a diſtinction of the proprieties of either nature in his bleſſed perſon. But of p. 168this inough in this place, becauſe it is ſomewhat philoſophicall, and becauſe alſo in the next ſection we ſhall hauehave occaſion to deale with the like.

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

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

2 Howbeit, that there is a chaunge, no man of ſound iudgement, I thinke, dooth, or will denie, but that is not in reſpect of the nature of the thinges themſelues: for the elements of bread and wine remaine in their owne proper & peculiar ſubſtance, wherof not only al men may be ſufficient witneſſes, but almoſt all the ſenſes of eueryevery man, as ſight, taſte, feeling, &c: but this mutation is made in regarde of the vſe and ende wherevnto they are applied, becauſe that they are by the Lordes owne inſtitution and appointment, ſeparated from the common vſe, yea, & as it were frō common bread and wine, and applied, not onlie to a holy vſe, whileſt they are vſed in holie aſſemblies, wyth ſanctified and religious mindes, but dedicated alſo to holie endes, that is to ſaye, to ratifie and confirme our Faith in the trueth of p. 172Gods promiſes, and to be ſure ſeales and pledges to our conſciences, of holy things, to wit, of chriſts body and bloud, and of the effects and fruits, that by his death & paſſion wee receiue. But that this chaunge ſhoulde be wrought, by any words, as they ſay, of conſecration, I am ſo farre off from allowing it as true, that I am verily perſuaded, that they ſpeake they knowe not what, becauſe it is not yet reſolued, not onelyonly amongſt the doctors of their ſide, as Beſſarian, Biel, Bonauenture, Catharin, Durand, Scotus, and others, which be the words of cōſecratiō, or with which words Chriſt, and the prieſt by his example, maketh the bread Chriſts body, but becauſe a pope himſelfe (who hath the fulnes of all knowledge in his breaſt, and cannot erre, if all bee true that they affirme) I meane Pope Innocent the third,Innocent. de ſa…r. altar. myſter. lib. 4. cap. 6. a great fauourer and furtherer of ſuch fantaſies, coulde not well tell how to reſolue it, as appeareth by his writings. Yea, in aſcribing mutation and change of things, to a forme of wordes vttered by the mouth of a mortall man, they blaſphemouſſy robbe God of that glorie which is due vntounto him alone:Pſalm. 148.5.Ps 148:5 For to him onelie it belongeth to p. 173ſpeake the woorde, and to hauehave thinges made, and giuegive it to an other, to whom it at no hand appertaineth. And if words be ſo ſtrong in the one Sacrament, as to turne bread into Chriſtes body, and wine into his bloud, what reaſon is there, that the wordes of inſtitution, vttered by the ſame perſon, I meane the prieſt, with intent alſo to conſecrat, it ſhold not alter the element of water in the other ſacrament, to wit, of Baptiſme, and be ſo ſtrong and powerfull, as to make the ſame, the very true and naturall bloud of our Sauiour Chriſt? But let them ſay what they will. For mine owne parte, I reſt reſolute in this, that this aſſertion, and their whole action in conſecration ſauoureth verye ſtronglie of a magicall incantation, and I am ſo muche the more confirmed in this, becauſe the Papiſtes reioycing, as inchaunters and ſorcerers doo, in theyr odde numbers, hauehave added one woorde, that is to ſaye (enim) which is not in the Greeke or Latine textes,Miſſali Roman ex decreto concil. Trident. reſtitutum, & Pij. quinti iuſſu editum, pa. 23. col. … to the wordes of inſtitution, ſayeng: Hoc eſt enim corpus meum, as may appeare in their miſfall or maſſe booke, and that not their old ones onelie, but in one newlie furbiſhed, p. 174by the decree of the councel of Trent, and publiſhed abroad to beholde the light, like an vntimelie birth, by the authoritie and commandement of Pope Pius the fift.

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

1 Firſt, I ſaye, that this aſſertion of Tranſubſtantiation, or reall preſence of Chriſtes naturall bodie, dooth vtterlie ouerthrowe and deſtroy the nature of a ſacrament, which, as all men knowe and confeſſe, muſt euer conſiſt of two partes, to wit, of viſible elements, and inuiſible graces: the trueth whereof appeareth not onelyonly by the generall conſent of all men, as before is alleadged, but alſo by the particular viewe of all the Sacramentes mentioned in the olde or newe teſtament. But this trueth is not onelyonly defaced, and laid euen wyth the ground, but ſwalowed vp alſo, and, as it were, broght to nothing, if ſo be it, that the nature and ſubſtance of the elements, bee either chaunged, or vaniſh awaie, in this matter of the lords ſupper, as ſome affirme and hold, & the things repreſented by y^e ſame come in their place. The reaſon wherof is plaine and euident, p. 176to witte, that the one parte of the Sacrament, namely, the viſible ſigne, is then and there abſent. And therefore it muſt of neceſſitie followe, that not onelie the nature of a Sacrament is deſtroyed, but by conſequent alſo the Sacrament it ſelf, becauſe the nature of a thing being taken away, the thing it ſelfe can not ſtand or continue, for the nature is it, whereof the thing it ſelfe conſiſteth. Yea this alſo falleth out vponupon it, that thoſe men that in the pride and vanitie of their owne hearts inlarge the number of Sacraments, aboue them that chriſt hath left vntounto his church, publiſhing to the worlde, that there are ſeauen, where indeede there are but two. In the true and naturall vſe of the worde Sacrament, are founde, not onelie to bee clippers of the Lordes coine, but vtter defacers of his holie ordinaunce, in taking from the Churche (whatſoeuer they pretend to the contrarie) one of thoſe that Chriſt hath left to the ſame, for the comforte thereof: beeing founde likewiſe by this meanes, not onelie preſumptuous againſt Chriſt, but iniurious alſo to the people, in ſpoiling them of ſo great conſolation. So fruitfull in vngodlineſſe is p. 177the euill weede of corrupt doctrine. Indeede if the ſigne of the ſacrament, and the thing ſignified by the ſame, were thinges contrary, they might hauehave ſome ſhew of reaſon, for this vnmeaſurable affection, but foraſmuch as wee all knowe them to be, not things contrary, but diuers, no doubt, but they not onelyonly may, but do very well ſtand together, the one of them beeing ſo farre, from deſtroying or defacing of an other, that they in a moſt louing conſent agree and concurre together to the ſetting foorth of Gods glorie, and the ſpirituall good and comforte of hys children. Wherefore, I ſaye, it cannot be auoided, but that they doe very ill, that do thus malapertlie diſioyne and put in ſunder ſuch things, as God hath moſt wiſelie ioyned and glewed as it were faſt together.

2 Secondlie, I affirme, that this doctrine is woonderfullie iniurious vntounto the glorified bodie of our Sauiour, not onelyonly whileſt it fetcheth him from heauen the place of all ſuch bleſſedneſſe, as can not be conceiued, much leſſe ſpoken of, into the earth, the place of all vnſpeakeable miſeſerie and wretchedneſſe, which yet is not p. 178all, this circumſtaunce further aggrauating the error of this vniuſt aſſertion, that they make the bleſſed body of Chriſt, our Lord and god, ſubiect to the call of a mortall and miſerable creature (the prieſt I meane, as they name him) as though if he bade go, it ſhould go, or if he commaunded it to come, it ſhoulde come, &c: But alſo whileſt it maketh it, to be rent and torne in peeces, not only with the teeth of good mē, a matter which our nature abhorreth, both in reſpect of y^e rawnes of it, & alſo in reſpect of the ſubſtāce of it, for we are not Anthropophagi, that is, eaters of mans fleſh, but euen with the teeth of the wicked and vngodlie alſo, which euen for this cauſe, if there were no more, is moſt vntrue and falſe, becauſe that then they ſhold liue for euer,Iohn 6.54.John 6:54 in as muche as all that eate his fleſhe and drincke his bloude, hauehave this promiſe, that they hauehave eternall life. And yet theſe wicked menne ceaſe not heere, but proceede to further impietie, ſome of the chiefeſt among them affirming (though in deede others are not ſo reſolute in it, by whyche alſo wee may ſee, that there is not ſo muche vnitie or conſent amongeſt Popiſhe diuines p. 179and doctors, as they pretend) that mice, rattes, dogges, hogges, and other vnreaſonable creatures, falling vponupon conſecrated hoſtes, and deuouring the ſame doo vndoubtedlie eate the bleſſed bodie of our Sauiour. And if they ſtaied heere, their ſinne were ſomewhat leſſe, but this is not all the miſchiefe that falleth out in this behalfe: for whereas in trueth and chriſtian religion, the bodie of our Sauiour Chriſt is now immortall, and in immortall glorie, as Gods worde, and the articles of our Beleefe agreeing wyth the ſame doo plainelye teache vsus, theſe menne ſubiect it to putrefaction, corruption, and wormes, by reaſon of the long reſeruation thereof, and at the laſt, to conſuming in the fire (a fact of moſt horrible crueltie, if it were Chriſtes fleſh, but no maruaile though they deale ſo wyth him, when they handle hys Saints as hardelie as that commeth vntounto, which thing experience of all ages dooth ſufficientlye prooue) becauſe it maye not otherwiſe bee made awaye (as they themſelues confeſſe) if it be once taken wyth hoarineſſe, mouldines, or ſuch like. If any man doubt of the truth and certaintie of theſe points p. 180obiected againſt them, lette hym but reade their owne workes, and hee ſhall ſee the matter ſufficientlie cleared. Yea, I ſuppoſe, that the verye aduerſaries themſelues will not growe ſo ſhameleſſe, as to denie that which with a full mouth, and in the open Sunne light, hath beene publiſhed by the beſt of their ſide. And if they woulde or ſhoulde, yet wee hauehave the liues, and the leaues, the wordes and the workes, in ſentence and ſenſe, for manner and matter to charge them wythall, and to throwe this dung into their faces.

3 Thirdly, I ſay, that by conſequent it dooth moſt curſedly confounde (if not vtterlie ſubuert and ouerthrowe) the humanitie of our Sauiour, with his Godhead, whileſt that which indeede and all trueth, is proper and peculiar to the eternall Deitie onelyonly: for example, to be euerie where, which can not agree to anie but to GOD alone, as both reaſon and religion will ſufficiently perſwade, if wee will giuegive eare vntounto the ſame, is yet notwythſtanding, moſt blaſphemouſlye attributed and aſcribed to his manhoode, which (as hath beene already ſhewed before) p. 181and ſhall more plainelie, if GOD will, be prooued heereafter, is, and muſt of neceſſitie, ſince the time of his moſte glorious aſcenſion into Heauen, and ſitting at the right hande of the maieſtie of GOD his Father, the very onelie ſeate and throne, as it were, of his bodilie reſidence, bee circumſcriptible and tied to a place. As for that which they are woont vſuallie to obiect, for the impeachement of this trueth, and the eſtabliſhement of their owne errour, beeing taken from the glorification of our Sauiours bodie, is eaſily beaten backe and aunſweared, as which indeede, if it bee well weighed, is not onelie vntrue, as in reſpect of it ſelfe: becauſe, though glorification implie a moſt excellent and heauenlie eſtate, dooth not yet for all that deſtroye the eſſentiall properties of bodies glorified, but moſt abſurde and falſe alſo, as in regard of vsus. For if the glorification of Chriſts bodie, hauehave remooued or taken awaye that eſſentiall propertie, to witte, that it ſhoulde truelie, and indeede, bee tied vntounto a place, then the like ſhall bee perfourmed, and the ſame effect followe, in all the glorified bodies of the faithfull p. 182after the reſurrection, becauſe our Sauiour hath not onelie glorified his owne bodie for himſelfe, hee riſing therein a mightie conquerour ouer death and hell, and nowe triumphantlie ruling and raigning in the heauens in all maieſtie, but for our ſakes alſo hath atchieued that greate honour, wee hauing from him this aſſured promiſe in his worde,Philip. 3.21.Phil 3:21 that God ſhal chaunge our baſe and vile bodies, that they may bee faſhioned like vntounto his glorious bodie, according vntounto the mightie working, whereby hee is able to ſubdue all things vntounto himſelfe. But to ſaye, that our bodies glorified after the riſing againe of the ſame in the generall day of iudgement ſhall be eueryevery where, a raſhe and vncertaine, yea, a beaſtlie and blaſphemous aſſertion, becauſe it aſcribeth that vntounto vsus, which is proper and peculiar onelie to GOD: for vntounto hym alone it perteineth to fill, heauen, earth, and all places, alwayes, and at one tyme, as infinite places of Scripture doo plainelie prooue, therefore this opinion alſo, concerning Chriſtes glorified bodie, beeing euerie where, or in infinite places at one time, muſt of neceſſitie p. 183be ſuche likewiſe.

4 Fourthlie, it dooth directlye deſtroy, and, as it were, at one blowe blotte out, and deface, all thoſe Articles of our moſte pretious Faith, and Chriſtian religion, whych doo concerne Chriſtes aſſured aſcenſion into Heauen, hys maieſticall ſitting at the right hande of the Father, and his glorious comming agayne from thence, together wyth that infinite number of moſte playne places of GODS holie woorde, that out of the writinges of the Prophetes and Apoſtles, may bee drawen for the proofe of thoſe moſte comfortable and neceſſarie pointes. To deale wyth euerye one of theſe by themſelues ſhortely, and in fewe woordes: I woulde faine knowe if our Sauiour Chriſt be here vponupon earth, in reſpect of his bodilye power and preſence, howe hee can iuſtlie, as in regarde of the ſame hys bodye, bee ſayde to hauehave aſcended into Heauen? Or let them tel vsus, if hee remaine wyth vsus in hys fleſh, how hee can bee truelye ſaide in hys manhoode, to ſitte at the right hande of hys Father in Heauen? Or howe it can bee in religion or reaſon affirmed, that our p. 184Sauiour ſhall come from Heauen, with great power and glorie to iudge the quick and the dead, ſeeing he is here on earth already. The Scripture telleth vsus for his aſcenſion,Actes 1.9.Acts 1:9 that in the ſight and beholding of the bleſſed Apoſtles, yea whiles they looked ſtedfaſtly towards heauen, he was taken vp. Let them ſhew ſo much for his bodilie abode vponupon earth, and proue it by ſuch ſubſtantiall witneſſe, and wee are readie to yeelde. Beſides, we knowe by the worde, and therefore beleeue it, that as he was ſeene go into heauen, Actes 1.10.Acts 1:10ſo ſhall he come againe: but hee was ſeene to aſcend thither bodilie, and therefore ſo ſhall hee returne from thence againe. I ſuppoſe they will not ſaye, that our Sauiour had two bodies, one that hee tooke wyth him, an other that hee left heere, for that were to make him altogether monſtrous, and men ſcrupulous, none knowing in whether of them hee perfourmed the work of their redemption. And to ſaye that that one bleſſed bodie of his was diuided, is as abſurde and erronious, becauſe it can not be ſo, but that the whole bodie it ſelfe muſt be impaired and mangled, at the leaſt, if not deſtroyed and ſo p. 185the woorke of ſaluation ouerthrowne. To ſtand vponupon anie naked interpretation touching the right hand of God, will not ſerue their turne: for there being nothing meant thereby in this article of our beleefe, but the great glorie that is in heauen prepared for the ſaints, and that moſt excellent bleſſedneſſe that belongeth to them, whereof our ſauior Chriſt was in a moſt full meaſure made by his aſcention into heauen, as in reſpect of his humanity abſolute partaker, what could they gaine▪ Doo they imagine that it would heervpon inſue, that Chriſt ſhould be euerie where, and by conſequent on earth? but they are deceiued: for why doo they not as well conſider the word ſitting, which implieth locall reſidence in a place? or doo they not know and beleeue that heauen it ſelfe is not euerie where, but locall rather? or will they not ſee, that without warrant of the word (yea contrarie to the ſame, which in ſundrie places oppoſeth heauen and earth one of them againſt another) or ſence of humane iudgement, they iumble and confound them togither? Reaſon will lead vsus to this, that none can be ſaid to goe vp into the place where he is, or to come p. 186downe from it, when he remaineth there. And though wee minde not to ſubiect our ſauior, ſpeciallie as in reſpect of his eternall Godhead to humane ſence, yet by the ſame we may and ought to be ledde, not to deſtroy the eſſentiall properties of his manhood. Now then, whether ſhall wee beleeue this trueth of the Lord, or mens fantaſies that go about to peruert our perſuaſions, and deceiue our vnderſtandings? Let men of the worlde deeme what they luſt, this is the truth that God hath ſanctified vntounto vsus in his word, and I doo ſtedfaſtlie beleeue it in my heart, and will throgh Gods goodneſſe and ſtrength alwaies, confeſſe the ſame with my mouth, that from the very time of Chriſtes aſcenſion into Heauen,Acts. 3.2….Acts 3:2 The Heauens muſt conteine his naturall bodie vntill the time that all things be reſtored, that is euen to the worlds end.

5 Fiftlie, I ſay that this opinion dooth vniuſtlie depriue vsus of all ſuch ſpirituall graces and comforts for our conſciences, as God the father in his ſonne Chriſt, by ſending the Holie ghoſt the third perſon in the deitie, hath not onelie promiſed, but in good time wil performe and beſtow vponupon p. 187the whole church generallie and euerie ſound particular member of the ſame: yea if we wey it well we ſhall finde, that it is the ruine and bane of the church it ſelfe, both in the whole bodie of it, and in the ſeuerall parts. Our ſauior himſelfe in moſt plaine and expreſſe terms faith:Iohn. 16.7.John 16:7 I tel you the truth: it is expedient for you that I go away, for if I go not away the comforter will not come vntounto you, but if I depart I will ſend him vntounto you. Hee that knoweth anie thing of truth, is well acquainted with this, that generallie all the word, but moſt eſpeciallie the comfortable promiſes conteined in the ſame, be as it were, the life and ſoule of the church it ſelfe. The veritie and certeintie wherof, though it lie in Chriſt,1. Cor. 1.20.1 Cor 1:20 becauſe in him al Gods promiſes are yea and amen, yet the particular applications of the ſame, to our owne harts, muſt come from the powerfull working of the holie ſpirit. But how ſhall we come to the effectuall feeling of theſe, if the force of the ſpirit be not ſhed abrode into our hearts? or how can the holie ſpirit be called the pledge of Gods promiſes, Epheſ. 1.13.Eph 1:13and the earneſt penie of our adoption and ſaluation, if that promiſe of p. 188our ſauior Chriſt be not accompliſhed? or how can we find comfort againſt the feare of death? or peace in our conſciences againſt the ſight of ſinne, and iudgement due vntounto vsus for the ſame without this? Of a truth, the remembrance of our diſſolution, and departure henſe (this being remooued) ſhall be greeuous, and the horrour of hell, the iuſt puniſhment of our iniquitie will be readie eueryevery houre to ouerwhelme vsus. Wee need not ſtand long vponupon this point: either this muſt be true, that wee hauehave the Holie ghoſt, in moſt abundant meaſure, by the bodilie abſence of our ſauior Chriſt, giuen to the church, as before is ſaid and proued, and ſo a ſpirituall ſupplie beſtowed vponupon vsus for a bodiely want, that being more excellent than this, becauſe the apoſtle ſaith, that henſefoorth we know no man after the fleſh, 2. Corinth. 5.16.2 Cor 5:16yea though we had knowne Chriſt after the fleſh, yet now henſeforth know we him no more: or elſe if Chriſt be heere bodilie preſent, the Holy ghoſt is not yet come, nor the apoſtles indued with miraculous graces, nor the fulneſſe of the Gentils gathered in, nor the comfort and peace of the church prouided for: all which are fearefull p. 189to thinke vponupon, but much more horrible to feele, and in deed are quite & cleane contrarie to the truth of the word: and if we had no more but onlie the ſecond chapter of the Acts of the apoſtles, it were ſufficient to ouerthrow the ſame.

6 Sixtlie, this aſſertion dooth not onelie cloſelie, but openlie accuſe Chriſt himſelfe of manifeſt lieng & vntrueth, who as both the prophets and apoſtles doo beare witneſſe, did no ſinne, Iſaiah. 53.9. 1. Peter. 2.22.Isa 53:91 Pet 2:22neither was there any guile found in his mouth. He himſelfe hath plainlie told vsus: The poore ye hauehave alwaies with you, Marke. 14.7.Mark 14:7and when yee will ye may doo them good, but me yee ſhall not hauehave alwaies. And againe elſwhere:Iohn. 14.2.John 14:2 I go to prepare a place for you. If this be not blaſphemie, to doo what we can to taint him with falſhood, that is both truth it ſelfe, and the author of all truth, I know not what is blaſphemie. And yet this iniquitie ſtaieth not heere, for it depriueth vsus firſt of the comfort of the forgiueneſſe of ſinnes, becauſe if our ſauiour hauehave beene tainted with anie manner of, iniquitie though neuer ſo ſmall, he cannot be a price and ranſome for ſin, becauſe he that muſt recommit ſinners to God, muſt of neceſſitie p. 164be free from tranſgreſſion. Secondlie, it dooth (as it were) violentlie take and pull from vsus, the hope that we hauehave of the heauenlie inheritance. For why hath our ſauior Chriſt ſundred himſelfe for a ſpace from vsus, as in reſpect of his bodilie preſence, not yet leauing vsus comfortleſſe (for he hath giuen vsus his ſpirit to ſupplie (as it were) his abſence) but to the end that we might heereafter in time to come moſt comfortablie enioye him, bothe in bodie and ſoule for euermore? Dooth not hee himſelfe ſay:Iohn. 16.16.John 16:16 Yet a little while and yee ſhall not ſee me: and againe, a little while and ye ſhall ſee me, for I go to my father? And in another place: Though I go to prepare a place for you, Iohn. 14, 3.John 14:3yet will I come againe, and receiue you vntounto my ſelfe, that where I am there may yee be alſo. And yet all this notwithſtanding, ſuperſtitious and braineſicke people, dare with open mouth affirme, that we hauehave him continuallie with vsus here vponupon earth, and that not in reſpect of his ſpirituall power and preſence onelie, wherevnto we our ſelues moſt gladlie yeeld (as a verie principall comfort vntounto vsus, in the daies of all our diſtreſſes) becauſe in that reſpect, p. 191as God eternall with his father, we beleeue that he filleth all places, both in heauen and in earth, and is ſaid to be with the beleeuers euen vntounto the end of the world, Matth. …3.20.Matt 3:20but as in reſpect of his corporall and bodilie preſence alſo, than the which nothing vndoubtedlie can be more falſe and abſurd, as hath beene ſufficientlie ſhewed alreadie, and plainelie prooued before.

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

1 The firſt place obiected is theſe words of our ſauiour, in the goſpell after Iohn: Except ye eat the fleſh of the ſonne of man, Iohn. 6.13.John 6:13and drinke his bloud, ye hauehave no life in you. Weerevnto I anſwer: firſt that neither theſe words. neither the reſt of the chapter, can in anie probabilitie or ſhew of reaſon, properlie be vnderſtood of p. 193the Lords ſupper. And if we had no more for it but this, yet were this ſufficient, becauſe at that time, the ſupper it ſelfe was not inſtituted and ordeined, but a long while after, as in the euangeliſts writings dooth plainelie appeare: but muſt rather be referred to our ſpirituall communicating or partaking with Chriſt, by the meanes of a liuelie and ſtedfaſt faith, apprehending the word generallie, and applieng particularlie vntounto our ſelues, all the gracious and ſweet promiſes that the Lord hath made and offered vntounto vsus therein, which may plainelie appeare to be moſt true, partlie becauſe he perſiſteth by a continuall thread of ſpeech (as it were) in the metaphor of bread or meat, mentioned before verſ. 26.27. vſing alſo for that purpoſe, as euerie man may eaſilie perceiue, ſundrie borrowed ſpeeches, agreeing well to the circumſtance of the matter wherein he was to deale, which he would not, or needed not to hauehave doone, if he had meane ſo groſlie or carnallie, as theſe men fantaſie: and partlie becauſe he ſpeaketh ſo often, not of eating onelie, but alſo of beleeuing, as verſe. 35.40. which can not be properlie attributed to anie outward p. 194or materiall thing, ſuch as the bodie and fleſh of Chriſt then was and is, but to inward and ſpirituall matters, which as it may be gathered by ſundrie places of holie ſcripture,Rom. 8.24.Rom 8:24 the apoſtle affirming, that hope that is ſeene is no hope: for how can a man hope for that which hee ſeeth? 2. Cor. 5.7.2 Cor 5:7and that we walke by faith, and not by ſight, Hebr. 11.1.Heb 11:1yea and that faith it ſelfe is the ground of things which are hoped for, and the euidence of thinges which are not ſeene: ſo alſo may it be prooued euen by the verie nature of faith, which being a ſpirituall and inward qualitie giuen vsus of God, Philip. 1.29. Iohn. 4.24.Phil 1:29John 4:24who is nothing elſe but ſpirit & trueth, and wrought in vsus by ſpirituall meanes, as the word & ſacraments outwardlie, and the Holie ghoſt inwardly in our hearts, muſt alſo of neceſſitie be directed to ſpirituall & inward things. But let vsus for reaſoning ſake grant that the place were to be vnderſtood of the holie ſupper, yet doth it not for all that eſtabliſh anie groſſe and carnall eating of the naturall fleſh or bodie of our ſauiour Chriſt, becauſe if that were ſo, then had not our ſauiour ſufficientlie anſwered the Capernatts or Iewes of Capernaum, who p. 195vainelie dreaming and doting of ſuch a groſſe and carnall manducation or eating,Iohn 6.52.John 6:52 ſaid: How can this man giuegive vsus his fleſh? meaning thereby that it was altogither impoſſible and vnnaturall, both in reſpect of himſelfe, and in regard of them alſo, becauſe it was ſeldome or neuer heard of except it were amongſt the Anthropophagi, that men did willinglie giuegive their fleſh to be food vntounto others, or that others did eat the ſame, but had rather yeelded vntounto them in that their conceipt, which beſides that it conteineth an errour in religion and nature, as before hath beene ſhewed, is quite and cleane contrarie to the purpoſe of Chriſt in that place, and cloſelie accuſeth him, as though either in ignorance he could not, or in an euill minde he would not hauehave inſtructed them in their blindneſſe, all which are horrible to heare, blaſphemous to ſpeake, and beaſtlie to thinke. Beſides, if that corrupt ſence ſhould be allowed, marke what a Sea of abſurdities woulde inſue therevpon. As firſt in what a miſerable eſtate ſhoulde wee leaue the holie Fathers of the olde couenaunts, who were longe before the time of Chriſtes taking p. 196our fleſh vponupon him, & therefore could not eat it, and ſo by conſequent could not be ſaued.Matth. 8.11.Matt 8:11 And yet our ſauiour in plaine termes affirmeth, that they were in the kingdome of heauen. And S. Paule alſo ſaith,1. Cor. 20.3.4. that they did all eat the ſame ſpirituall meat that wee doo, and did all drinke the ſame ſpirituall drinke that we doo: which word ſpirituall would be marked as directlie oppoſite to groſſe, carnall, or bodilie eating, plainelie alſo proouing that betwixt their ſacraments and ours there was no difference at all, as in reſpect of ſubſtance and effect, ſauing only that theirs were in time before ours, euen as they themſelues alſo were, and inſtituted in other outward elements than ours. Secondlie in what a miſerable caſe & condition ſhould we put poore infants, ſpeciallie of the beleeuers, if they ſhould be taken away by death before that cōming to the yeers of diſcretion, they could communicat or partake in that holie ſacrament. One of theſe two groſſe abſurdities muſt needs follow therevpon, yea & be granted alſo, vnleſſe men wilbe ſtifnecked in error, to wit, either that infants muſt hauehave the holie communion miniſtred vntounto them, p. 197which thing in deed Auguſtine did once fantaſticallie imagine, as appeareth by manie places of his works, notwithſtanding all that papiſts ſay to cleere him therof. But S. Paule is flatlie againſt it, who will hauehave none admitted thereto,1. Corinth. 11.28. 2. Corinth. 13.1 Cor 11:282 Cor 13 but ſuch as can examine & trie themſelues, whether they be in the faith or no, which infants cannot doo, as all men may plainlie perceiue, not onlie becauſe they want reaſon, as in the practiſe therof, but ſpeciallie becauſe they be void of faith, which ordinarilie & commonlie is beſtowed vponupon the faithfull,Rom. 10.17.Rom 10:17 by hearing the woord preached, as the apoſtle ſaith: or els that with out it, they are all condēned already, which is verie abſurd & beaſtlie, not onlie becauſe it tieth grace, yea the grace of ſaluation to the ſacrament, by the worke wrought, than the which what can be more vnreſonable? for ſo good and bad hauing the outward ſigne, ſhall alſo hauehave the thing it ſelfe, to wit, eternall life, but alſo becauſe it aboliſheth, as Gods eternall election, whereby he hath choſen thoſe that be his in Chriſt, to life euerlaſting, before the foundations of the world were laied, ſo his gratious and continuall couenant made to vsus, that p. 198he will be a louing God and mercifull father to vsus and to our ſeed for euer, Geneſis. 17.7.Gen 17:7by which couenant alſo we are aſſured euen of his good will and fauor towards vsus in Chriſt. By all this we may ſee, that euen for the auoiding of theſe abſurdities, and manie ſuch like, the place of the ſixt of Iohn can at no hand he vnderſtood either of the ſacrament or of the carnall eating of Chriſtes bodie in the ſame, or of anie ſuch groſſe thing whatſoeuer, but of the apprehenſion or laieng holde of him, togither with the particular application of him to our ſelues by the hand or inſtrument of faith, who euen for that purpoſe is propounded and ſet foorth vntounto vsus, by the miniſterie of his word and Goſpell, or (if the aduerſaries will needs hauehave it ſo) offered vntounto vsus in the vſe of the ſupper, becauſe that though the thinges bee diuerſe, repreſenting him vntounto vsus, as the word and ſacraments, yet there is in that reſpect but one meane giuen vsus, to take holde of him by (euen as he himſelfe is but one Chriſt, that in theſe ſundrie things is exhibited vntounto vsus) and that is that great grace and gift of faith, which we muſt vſe in in the word and ſacraments, as men p. 199doo in the apprehending of Chriſtes righteouſneſſe: which righteouſneſſe of his, though it be not eſſentiallie dwelling in vsus, yet it is effectuallie made ours, whileſt we apprehend and lay holde of it by a ſound and ſure faith, applieng the ſame alſo vntounto our owne hearts: and euen in like ſort is Chriſt God and man, togither withall his merits, not onelie offered, but laid holde of in the word and ſacraments, yea and comfortablie felt likewiſe to the ſpirituall ſuſtentaion and nouriſhment of our ſoules, whereof alſo this is a good reaſon, that of like thinges, there is alwaies, and ſo ſhould be continuallie a like conſideration.

The ſecond place obiected, is that ſentence reported by the three euangeliſts, 2Matthew, Marke, and Luke, and Saint Paule himſelfe alſo, reciting the inſtitution of the ſupper, which our ſauior Chriſt vſed, ſaieng: This is my bodie: Matth. 26.26. Marke. 14.22. Luke. 22.19. 1. Cor. 11.24.Matt 26:26Mark 14:22Luke 22:191 Cor 11:24which they vrge in the letter after this ſort. Hath not Chriſt ſaid it in plaine termes? and ſhall not I beleeue it, though that my carnall vnderſtanding can not conceiue the ſame? To all which I anſwer, firſt that the queſtion is not of the bare woordes p. 200or letter, for we as well as they confes the ſame, and what man hath there beene that euer doubted thereof? yea what heretike euer was there, that would not, or did not allege the letter of the text, for the mainetenance & vpholding of his hereſie or error? but of the true ſence and right meaning thereof, which whether they or we hauehave & gaine, ſhall I hope appeare anon, to the vpright reader. Secondlie, we confeſſe alſo, that we are bound to beleeue all ſuch things as are cōprehended in gods word, yea though our ſenſuall reaſon cannot in deed comprehend the ſame: for be it farre from vsus, to labor to bring the incomprehē ſible truth of the eternall maieſtie within the ſtrait bounds and limits of mans vnderſtanding, no though he were regenerated, and had receiued a great meaſure of the graces of Gods holie ſpirit: and yet in ſuch ſort muſt we beleeue them all, & that to ſuch ends alſo, as the lord himſelfe hath appointed, at no hand ſtretching thē further, than the Lord would hauehave vsus, for that is to be wiſe in our owne eies, & to make our ſelues more ſharpe ſighted than God, nor yet reſtreining them to narrower purpoſes than the Lord hath laied them out p. 201for, for that were, at the leaſt, great vnfaithfulneſſe, both towards the Lord himſelfe, and men alſo, neither yet failing in the allegation of them, either in the matter, maner, or ende, for if wee do ſo, we doo nothing elſe therby, but heape vp iuſt condemnation againſt our owne ſoules, but reuerently receiuing them, and faithfully alleadging them in that iuſte meaſure, weight, and proportion, that the Lorde himſelfe hath left them vntounto vsus, euen as his onlie lawful and currant coine, which we can not clip, imbaſe, or impaire anie manner of waye, without high treaſon againſt his eternall maieſtie. Nowe concerning the wordes, and the plaineneſſe of them, I ſay, that other wordes, both in the old and new Teſtament, are as plaine as they, which yet notwithſtanding muſt be otherwiſe interpreted, than the woords themſelues ſeeme to import, or elſe, not onelye abſurdities in reaſon, but errors in religion will inſue therevpon. For example in the booke of Exodus, the paſchal lambe, with the ceremonies belonging thereto, is called, The Lords paſſeouer: Exod. 12.11.Exod 12:11whereas nowe we knowe, and no manne can chooſe but confeſſe, that it was not p. 202the Lordes paſſeouer in deede, but ſignified and ſette out the ſame rather. For the Lordes paſſeouer was his ouer-paſſing or paſſing by the Iſraelites houſes, marked wyth the bloud of the Lambe, to the Egyptians, there to deſtroy the firſt borne. So likewiſe in the newe Teſtament,Iohn 15.5.John 15:5 Chriſt ſayth of hym ſelfe, I am the vine, than the which what can bee more plaine? And yet wee acknowledge wyth our mouthes, and beleeue in our heartes, that Chriſt was no naturall vine, but rather that hee calleth himſelfe ſo, in a certaine reſemblaunce, becauſe looke what propertie the fruit of the vine hath in reſpect of our bodies, to witte, to comforte menne, and to make them glad heartes, the ſame hath Chriſt and the fruites of his grace receiued by Fayth, in reſpect of our ſoules, namelie, to repleniſhe our heartes wyth all Spirituall ioye and gladneſſe, both of this life, and of the life to come. And as the braunches of the vine, hauehave nothing of themſelues, but all that they hauehave, they hauehave it from the vine it ſelfe, ſo none whoſoeuer they be can bring foorth fruit, but by abiding in him, and beeing made fruitefull thorow p. 203hys grace. And euen in like manner is the bread of the Lordes Supper called hys bodie, becauſe (as wee hauehave ſaide before) looke what proper and peculiar office, the bread hath or yeeldeth to our naturall bodies, namely, to nouriſh and ſtrengthen the ſame, the like dooth Ieſus Chriſtes bodie broken, taken hold of by Faith, Spirituallie communicate vntounto our ſoules, namelie, it feedeth and ſtrengtheneth them, to the aſſured hope and feeling of eternall life. And this maner of ſpeech, attributing that to the ſigne which is proper and peculiar to the thing ſignified, is very vſuall in the Scripture, as a man meanely conuerſant in the ſame may plainelie perceiue: the cauſe whereof, is, the ſtraight analogy, proportion, & agreement, which is between y^e ſigne, & the thing ſignified, and not anie other reſpect of conſubſtantiation, tranſubſtantiation, or any ſuch like fantaſticall dotage. Beſides all theſe thinges, the very circumſtaunces of time, place, perſon, and manner of dooing, doo ſufficientlie ſette out the vanitie and vntrueth of this groſſe interpretation. For this Sacrament beeing inſtituted by Chriſt him ſelfe a p. 204little before his death, in the preſence o… the Apoſtles (who had all their ſenſes ſatiſfied, in the beholding, hearing, and feeling of the naturall bodie of our Sauiour Chriſt) in the viſible elements of bread and wine, he himſelfe ſitting at the tabl… with them, and not onelyonly in their hearing ſpeaking theſe woordes, but alſo in their ſight and preſence actuallie breaking the bread, it coulde not be that that bread offered vntounto them, as the pledge of his bodie, ſhoulde be his naturall bodie or bodie of fleſh: vnleſſe you will ſaye, that Chriſt had two bodies, one ſitting at the Table, inſtituting the action of the Supper, and adminiſtring the ſame in his own perſon, and an other borne in his handes, and deliuered vntounto the Apoſtles, than the which what can be, not onelyonly more abſurde and blaſphemous, in reſpect of our Sauiour Chriſt himſelfe, he being by this means made a monſter, and not become man, but alſo more vnprofitable or vncertain to vsus, as which might iuſtly prouoke vsus to dout whether of his bodies were crucified for our tranſgreſſions? And thus as wee doo, for good cauſes before ſpecified, as you ſee reiect this groſe ſenſe, ſo for the inſtruction p. 205of the ignoraunt, and ſtrengthening of the weake, we wil in a fewe lines putte downe the true meaning of theſe wordes. For the better performaunce whereof I woulde hauehave this to bee noted in the firſt place, which I am ſure alſo no man of ſoūd iudgement can well deny, that all woords and ſayings whatſoeuer, muſt be expounded, according to the ſubiect, argument, or matter whereof they intreat: and therfore theſe woordes alſo, ſpeaking particularly of the Lordes ſupper, muſt of neceſſitie be vnderſtoode of the Sacrament of the bodie and bloud of our Sauior Chriſt, exhibited vntounto vsus in that ſupper. Otherwiſe wee muſt ſaye, that Chriſt ſpake of one thing, and meant an other, which as it might be iniurious to our ſelues, wee not knowing which way to take Chriſtes wordes, ſo ſhoulde it accuſe him for want of plaine dealing, which dotage differeth not muche from blaſphemie againſt his perſon. Secondlie, I would hauehave this to be remembred, that ſeeing all, one and other, both we, and our aduerſaries, confes theſe woordes to be ſpoken of the Sacrament, wee muſt not gather that the word bodie is otherwiſe attributed to the bread p. 206than the nature and qualitie (as a manne would ſay) of ſacraments wil beare: for thē if we ſhould grant that, wee might eaſilie deſtroy and ouerthrow al the ſacraments, that either hauehave bene or are in the Church of God, becauſe in this behalfe or reſpect there is a like proportion to bee obſerued in one, as in al, and if one be defaced in reſpect of a wrong ſenſe, the reſt can hardly or not at all ſtande vpright. For ſith the ſcripture ſpeaking of Sacraments, vſeth one ordinarie and common kinde of ſpeach to them all, what reaſon can there be ſhewed, that the words in one ſacrament being vnderſtoode ſo, the ſelfe-ſame wordes ſhoulde not hauehave the ſelfe-ſame ſenſe and meaning in other? Thirdly, that this is the nature of all ſacraments, that the elements and rites vſed in the ſame, be true and effectuall, not ſignes onelie, but teſtimonies and pledges alſo of thoſe thinges, for the ſignifieng and ſubiecting of which vntounto our ſenſes, they were ordayned, otherwiſe the nature of a ſacrament ſhould be ouerthrowen, which conſiſteth of an outwarde and viſible element, and of an inward and inuiſible grace, and wee ſpoiled of our faith, which is not, ne ought p. 207not to bee occupied about thoſe groſſe and earthlie matters, but vponupon ſpirituall and heauenly things only. And yet when I vſe this word (ſigne) I woulde not bee taken as though I meant, that they are bare, vaine, or vnprofitable ſignes, ſuch as painters commonly vſe to make, but euen thus far forth effectuall, that it is no more true & certaine, that we ſee the ſame wyth our eies, touch them wyth our handes receue them with our mouths and eat them, than that it is alſo as true & certaine, that the Lord exhibiteth and offereth vntounto vsus, yea, and giueth vsus alſo, whatſoeuer they repreſent vntounto vsus, that is, the very bodie and bloud of our ſauior Chriſt & the fruits & effects flowing from the ſame, to be the ſpiritual food of our ſoules, to the full poſſeſſion of eternall life. Theſe rules being thus then obſerued, I gather & put downe this true and holie ſenſe of theſe wordes: This is my bodie, that is to ſay, that the bread which Chriſt tooke, bleſſed, brake, and gaue vntounto his diſciples, appointing the ſame to bee vſed, as the element of this action, and to bee continued in hys Church, in ſuch forme and ſort as he did inſtitute it, vntill his comming againe, p. 208is ſacramentally and ſpiritually, beeing receiued and eaten by faith, a ſure ſigne, and an effectuall pledge, that Chriſts body is become the ſpirituall foode of our ſoules. And I vſe theſe woordes, ſacramentally and ſpiritually, that thereby I might meete with their groſſe ſlaunder, who, when they heare of a ſign, and a thing ſignified, ſaye, that wee doo euacuate and make of no force the Lordes ſupper. No, wee are ſo farre off from holding any ſuch concluſion, that wee knowe, beleeue, and confeſſe, that the faithfull and duelie prepared communicants, doo beſides the outward ſignes and elements truelye receiue by the meane of faith, after a ſpirituall ſort, that which is repreſented by the outward elements, to wit, whole Chriſt, with all his giftes and graces. And yet for the dooing of this, we do not pull Chriſtes bodie out of heauen, or elſe imagine either Tranſubſtantiation, or any ſuch like deuiſe, but onelyonly thinke vponupon and beleeue, the ſacramentall coniunction of the ſigne, and the thing ſignified, for thoſe thinges can not ſtand with the trueth of Chriſtes manhoode, as hath beene before ſhewed, neither indeede are they neceſſarie to ſaluation, p. 209becauſe that to the ende, we may be made partakers of chriſt, it is not of neceſſitie required, that his bodie ſhoulde be really preſent vppon earth, but it rather behooueth vsus, by the power of the Holie ghoſt, and thorowe faith, to mount vppe into heauen, and there to lay hold of him, that wee may ſit with him in the heauenlie places, which in this life can not bee perfourmed in anye other ſorte, than in a ſpirituall maner, and thorow faith, which faith is begotten and confirmed in vsus by the holie-ghoſt, wherevnto hee vſeth as inſtrumentes, the preachyng of Gods worde, and the adminiſtration and participation of the Sacraments, by which all our ſenſes, are euen as it were, prouoked and preſſed, wholie to poſſeſſe Chriſt himſelfe. So that you ſee I doo figuratiuely expounde theſe woordes, and not groſſelie, wherevnto I am drawne alſo, partlie by the very dealing of the Papiſts themſelues, who doo not, either in the wine of the ſupper, the other part of this Sacrament, eyther in Baptiſme, the other Sacrament of the church (which two alone God hath giuen vntounto it) acknowledge anie ſuch groſſe Tranſubſtantiation page missing p. 212of in our corruption, we hardly conceiuing it now in our regeneration & newe birth, ſo coulde it not hauehave bin performed in the godhead alone. Not that I meane, that GOD was not able to hauehave forgiuen the ſinnes of his people, and to hauehave releaſed them from condemnation, and reſtored them to euerlaſting life, but that GOD could not by ſuffering, becauſe his eſſence and nature, is altogither impaſſible, hauehave ſuffered anye thing for our redemption. Wherefore, for as much as, the queſtion betweene the Tranſubſtantiators and vsus, is not nowe, of the preſence of Chriſtes deitie in the Sacrament, but of the preſence of his humane body, we ſay, and flatly affirme it alſo, that if we ſhoulde grant this, yet could it no whit at all preiudice vsus, neither coulde they gaine their cauſe thereby, for vnleſſe they can proue Chriſt, as he is man, to be omnipotent, and eueryevery where (which thing they ſhall neuer bee able to doo) they hauehave ſaide as much, as if they had ſaide nothing at all. But let vsus for reaſoning ſake graunt them this muche, that Chriſt as hee is man, were omnipotent, euen as GOD the Father, or hee himſelfe in reſpect of his Godhead p. 213is: Dooth it therefore followe, that becauſe hee can doo euerie thing, hee therefore either will doo the ſame, or indeede dooth it? I ſuppoſe verilye, no. For beſides that, in Schooles it is commonlie ſaide, a poſſe ad eſſe, the conſequence or reaſon is not good, which were ſufficient aunſweare to this friuolous and vaine obiection, mannes reaſon in the blindneſſe and corruption of it, beeing endued wyth ſtrength and force enough to aunſweare the ſame: beſides this, I ſay, wee that are truelie taught of GOD, both by his worde and ſpirite, do knowe, that though wee beleeue, that the Lorde can doo whatſoeuer pleaſeth him both in heauen and in earth, which ſerueth wonderfully to magnifie hys almightie power in the exceeding excellencie thereof, and greatlie to ſtrengthen our weake faith, in the dayes of our calamities and diſtreſſes, yet notwythſtanding we firmelie beleeue, that hee will not onelie doo nothing, but that hee can not doo anie thing in regarde of vsus, contrarie vntounto that will of his, that hee hath reuealed for vsus in his word. For euen as a manne of might on earth, hauing giuen foorth hys ſpeache of aſſurance p. 214in the woorde of a Prince or Chriſtian, though perhappes to one farre inferiour to himſelfe, is yet notwythſtanding tied thereby, not as in reſpect of his power, for that remaineth as greate after as before, but as in regarde of his credite, and the perſons to whome hee hath by his woorde after a ſorte, as it were bounde himſelfe: ſo is it wyth the Lord to vsward. And the reaſon of this is, not the abridgement or ſhortening of his power, (for be it farre from mortall men, to preſume in any thing, though neuer ſo litle, to reſtrain the eternal power of the immortall God) but becauſe his will and power (I meane of the ſame, as they are reuealed to vsus by his woorde, and particularlie by his promiſes made vntounto vsus therin concerning the ſame) be in reſpect of vsus, ſo conioyned and knit together, that looke whatſoeuer hee will doo, that hee can doo, and looke whatſoeuer he can do, that hee will doo. Oh howe vnreaſonable is this, that wee will giuegive earthlie Potentates leaue, becauſe of their high callings and excellent wiſedome, that wee ſuppoſe to bee in them nowe and then, to hedge in the boundes of their power and authoritie, p. 215by their woordes at their owne pleaſure, and will not graunt or yeelde ſo muche to the Almightie? Surelie there is very great and good reaſon to the contrarie, for as for menne, by reaſon of the blindeneſſe and ignorauncie of their owne heartes they can not well tell when it is good, either to ſtraiten or enlarge themſelues, whereas GOD, by reaſon of the fulneſſe of goodneſſe that is in him can not chooſe but doo good, whether he inlarge or abridge himſelfe. But to make all this plaine, by one or two examples in ſteade of manie, we are all perſwaded, that God can not drowne the worlde anie more, wyth the waters of an vniuerſall floud, becauſe wee knowe by his woorde he will not, for the more certaine and aſſured ſealing vppe of the ſame in our heartes, and not for anie diſcredite vntounto hym, or ſhortening of hys arme and power, hee hath not onelie geuen vsus his comfortable and ſweete woorde of promiſe, but hath ſette his bowe in the cloudes, Gen. 9.12, 13, &cGen 9:12Gen 9:13to bee a moſte effectuall pledge of the ſame vntounto vsus. Agayne, wee all doo knowe and beleeue, that though GOD, in reſpect both of hymſelfe, and his almighty p. 216power, with whome all thinges, yea, the moſt hardeſt, are poſſible, can if he would ſaue all men, yet we feare not to ſaye and affirme, that in reſpect of vsus hee can not ſaue all menne, becauſe wee knowe by his reuealed will in his woorde, that hee will not ſaue them all. For ſome, as well for the manifeſtation of hys iuſtice and iudgement againſt all vngodlineſſe, muſt bee the veſſelles ordayned for deſtruction, as well as others alſo for the declaration of his merciemercy, in ſauing whom hee will, veſſelles of ſaluation and eternall life. And euen the like maie we conclude, touching this matter of the Supper, namelie, that though wee were perſwaded or ſhoulde graunt, agaynſt all trueth and reaſon, that Chriſt, as hee is GOD might doo what hee woulde, or as hee is man, might bee eueryevery where, yet becauſe hee hath reuealed the contrarye in his woorde, and namelie, that hee will hauehave hys bodye to bee circumſcriptible and tied to a place, to wit, Heauen, yea, which is more, to a certaine place in heauen (for though Chriſt as in reſpect of hys eternall Godhead, fill Heauen and earth, and the heuen of heuens is not able p. 217to conteine him, yet in reſpect of his humane bodie, though it be glorified, he is & muſt be conteined in ſome part of the heauens) that therefore it can be no iniury at all to him, neither any debaſing of his omnipotent power, to ſay that now he cannot be bodilie in the ſacrament, much leſſe bodilie in ſo manie ſacraments, as be celebrated and miniſtred in ſo ſundrie and infinit places at one time, no more than it is to God the father, in ſaieng that now he cannot drowne the world, or ſaue the reprobat, as hath beene before declared.

Thus much I thinke ſufficient and inough to all theſe obiections, being willing heere to finiſh this preſent ſhort treatiſe, ſauing that I hauehave thought good in this place to adde (euen as a chalenge to the aduerſe partie, and as matter of neceſſarie inſtruction, to ſuch as either be ſimplie ignorant (for as for the malicious blinde, it is almoſt impoſſible to reclame them) or doo alreadie in ſome meaſure ſee the truth) theſe three points following.

1 Firſt, that I am readie in all holy louelove largelie to anſwer anie thing that chriſtianlie ſhall be further obiected concerning this queſtion: I ſay chriſtianlie obiected: p. 218for if anie ſhall either curiouſlie or captiouſlie propound anie thing, I thinke it moſt conuenient, rather to leaue ſuch in their owne follie for a ſeaſon, till it ſhall pleaſe God, at ſome one time or other, euen extraordinarilie as it were, to make them to ſee the ſame, if it ſhall ſo pleaſe him, than to ſpend time, and to trauell in fatiſfieng of their vaine curioſities.

2 Secondlie, that though this point of tranſubſtantiation, brought in by papiſts, be great and groſſe concerning the matter of the ſupper, yet that they faile not alone heerein, which might perhaps make their hereſie leſſe heinous, but holde manie moe errors concerning that point, ſome of them as palpable, if not more groſſe and blaſphemous than this, and ſome of them leſſe. To purſue them all, and in a large ſort, I minde not at this preſent, becauſe it hath beene alreadie performed by men of great excellencie, & the Lord may heerafter giuegive a more fit occaſion, & yet I will rehearſe & touch a few, deſiring the godlie reader, with all holie wiſdome, to conſider both of them, and the reſt of that ſort.

1 Firſt, in that they make it a ſacrifice propitiatorie (as they call it) for the quicke p. 219…nd the dead: by which they doo not one…ie ſcorne God, & deride men, whileſt they make men beleeue, that God will be plea…ed with ſuch odde deuiſes, and that his …uſtice ſhall be anſwered with the works …f our owne inuention, cauſing vsus alſo …o thinke that ſinne is no heinous thing …hat can be expiated and doone away by …he offering vp a poore thinne cake, as …hough that ſpirituall and innumerable offenſes might be taken away with bodi…ie exerciſes, and that not of a holie and innocent man, but manie times of one of the woorſt amongſt the people: but vtterlie alſo euacuat by that means, and make of no force the eternall preeſthood and ſacrifice of our ſauiour Chriſt, which conſiſteth ſpeciallie in this, that he hath once for all vponupon the altar of the croſſe, offered vp himſelfe vntounto God the father, a full and ſufficient ſacrifice for the ſinnes of the people, as the apoſtle plainelie prooueth in manie places of his Epiſtle to the Hebrues. But no maruell that they ſhould annihilat and deface Chriſtes offices, which deſtroy his natures, and by conſequent his whole perſon alſo (as theſe men doo by confounding the proprieties p. 220of either nature, as hath beene before declared) yea and ouerthrow all their own religion: for if the ſacrifice of the maſſ… (as they call it) will doo away all ſinne what neede wee regard praier to dead… ſaints, auricular confeſſion, the popes ſupremacie, and a thouſand more ſuch abhominations, ſeeing that by ſetting a ſoul… preeſt on worke, they may hauehave full forgiuenes? and why ſhould we eſteeme pardons, indulgences, and ſuch like traſh and trumperie? nay rather, why ſhould they not liue as they luſt, not onlie as epicures, but as brute beaſts, ſeeing he may be aſſured for mony, that that which another performeth for him, ſhall be auailable both to bodie and ſoule, and that to eternall ſaluation: but fie vponupon all ſuch beaſtlie & blaſphemous dotages.

2 Secondlie, there is but a little leſſe leauen in that matter that they hold of vncomitancie, by which they hauehave not onelie ſpoiled the people of the vſe of the cuppe, which both by Chriſtes owne inſtitution, & by his expreſſe commandement, ſaieng: Drinke ye all of this, doth in all truth and vprightnes belong vntounto them, and by conſequent alſo robbed them of the frutes & p. 221effects of his bloud, as the forgiueneſſe of their ſinnes, and their full reconcilement to almightie God: but alſo accuſed our …auior Chriſt of follie and raſhneſſe, inſti…uting more ſignes in the ſacrament of his ſupper, than he needed. And all this they …aue done vnderunder this ſhadow, that becauſe …o bodie is without bloud, and they hauehave …efore (preſuppoſing that the bread is tur…ed into the bodie, as in deed if men will …reſuppoſe, either vnpoſſible or vntrue …hings, euerie thing will follow of it) ea…en the bodie, therefore muſt it needs fol…ow, that they hauehave drunke alſo his bloud. Tell vsus I pray you, why might not we as …ell ſay, reſpecting alwaies the ſacramēt, …hat when men hauehave drunke of the cuppe, …hey hauehave eaten his fleſh? for if the par…aking of the one include the other, or if …hole Chriſt, as they ſay, be in eueryevery part …f the viſible elements, then why doo not …en receiuing the wine, as well receiue …e bodie as the bloud? or why may not we …y, that eating is drinking, or drinking is …ting? or why doo not they themſelues …miniſter it in the element of wine oue…e, as well as in the bread alone? or why …ay not we, euen beating them with their p. 222owne aſſertions, of an vnbloudie ſacrifice, and of the reall preſence of Chriſtes naturall bodie in the ſame, ſay and affirme that the bodie may be there without the bloud or the bloud without the bodie? for if the ſacrifice conteine the naturall and fleſhi… bodie of our ſauior, and yet of it ſelfe it is vnbloudie, we ſee no reaſon why we may not ſaflie conclude, that the bodie is ther… without bloud? But I know not whethe… heerin I ſhould blame thē for their beaſtlineſſe, or reprooue them for their pride that dare thus preſumptuouſlie alter th… Lords very ordinance and inſtitution.

3 Thirdlie their adoration is as corrup… and filthie, whileſt they cauſe men t… commit groſſe and palpable idolatrie, i… falling downe before a peece of bread (what doo I ſay? I know not whether I may call it by that name or no, for it ma… be diſputed of, whether their maſſe ca… be bread) and worſhipping a wafer cake the worke of mens hands. And if it wer… a foule fault in the Gentils, to turne th… glorie of the incorruptible God, int… the ſimilitude of the image of a co… ruptible man, Rom. 1.23.Rom 1:23and of birds, and four footed beaſts, and of creeping thinge p. 223all which notwithſtanding had life in thē, and were in deed the creatures of GOD, what muſt it be in the papiſts, who tranſforme his wonderfull maieſty into a muſtie or whory cake, which though it be kept but a ſmall while, is yet notwithſtanding ſubiect to putrifaction and wormes? But ſuppoſe it were Chriſtes body, as they ſay it is, yet I affirme, that they may not adore Chriſtes bodie alone, yea and that they cannot worſhip the ſame of it ſelfe, without horrible idolatrie, wherof alſo the reaſon is plaine and euident, namelie becauſe it is a creature, to which it is not lawfull to giuegive that honor that is due vntounto the creator alone, becauſe he being ielous ouer his owne glory, will not hauehave it giuen to anie other. For though it be true, that Chriſt as he is god, is to be worſhipped as his father: yea & Chriſt God & man in one perſon is to be adored, yet we cannot without great ſin, and greeuous offenſe againſt God & his word, worſhip the humanity or manhood of our ſauior Chriſt onlie. And if they will ſay, as I my ſelfe hauehave heard ſome of thē ignorantly affirme, y^t if Chriſt God & man may be worſhipped, therefore chriſt alſo as he is mā may be worſhipped: p. 224I anſwer, that beſides, it is a fallacie or deceit in reaſoning, called in ſchooles Fallacia diuiſionis, it is a flat contrarie to the truth of chriſtian religion, which teacheth vsus, that many things may be ſpoken of the perſon of our ſauior Chriſt, which can not rightlie or truelie be ſaid of either nature, and the reaſon is, becauſe as the vnitie of the perſon muſt be maineteined & vpheld, ſo muſt godlie men hauehave an eſpeciall regard, that they confound not the ſeuerall proprieties of either nature. To make this plaine by a point or two. A man may ſaflie ſay, that Chriſt God and man in one perſon was crucified on the croſſe, & died for our ſinnes, whereof alſo this is the verie true and ſufficient reaſon, becauſe in his whole perſon he performed the worke of our redemption, and not in either of the natures alone, or by it ſelfe: but nowe if heerevpon a man ſhould ſay and conclude, therfore Chriſt God was crucified for our ſinnes, beſides that he ſhould vtter an errour or hereſie in chriſtian religion, hee ſhould ſpeake blaſphemie againſt God, whoſe nature (as we hauehave ſaid heertofore) is altogither impoſſible. Likewiſe a man may ſaflie ſay and affirme, that the virgin p. 225Marie was the mother of our Sauiour Chriſt, as hee is God and man in one perſon: the reaſon is, becauſe that euen from the verie moment of his bleſſed conception in the wombe of the virgine, the Godhead and the manhood,Romans. 9.5.Rom 9:5 were inſeperablie ioyned and knit togeather in that one perſon Ieſus Chriſt, who is God ouer all, to be bleſſed for euer and euer. But if herevpon a man would inferre, therefore ſhe is or may bee called the mother of God, beſides that hee ſhoulde ſpeake againſt the groundes and principles of ſounde faith, which teacheth vsus, that as chriſt in reſpect of his manhood was without father, ſo in reſpect of his godhead he was without mother, he ſhold ſpeak very proudly of fleſh & bloud, and very baſely of God, as though that the creature, were in time before the creator, or God could not bee without the helpe of pore and weake women.

4 To deale with the reſeruation, circumgeſtation, or carieng it about, and with many other odde toies of their own inuention, and largely lay out the inconueniences therof, would require ſome proper and fit diſcourſe for that purpoſe, but I wil reſerue it til another time, making haſt now p. 226to handle that, which ſhalbe as the laſt, ſo in my iudgement, not the leaſt profitable part of this treatie, and that is, how a man ſhould drawe neere vntounto ſuch reuerent miſteries, to gods glory, and his owne good, and howe hee may beſt come, to reape and receiue fruite and comforte by the ſame, ſpeciallie ſith it pleaſeth God, to offer to him ſuch excellent graces therby, wherein I mind not to deal largely, becauſe, as you ſee thorowe all this diſcourſe, I profeſſe breuitie and ſhortnes, and to deale fully & perfectlie I can not, both by reaſon of the excellencie of the thinges to bee handled, and alſo by meane of the maime, that wee find in our knowledg in this life, in which we know in part, 1. Corinth 13.9.1 Cor 13:9and prophecie in part, as the Apoſtle ſayth. And yet not to ſaye ſomewhat, ſith the Lord hath made me to feele ſomewhat, were not onelie to deface the graces that God in the riches of his merciemercy, hath beſtowed vponupon me poore and miſerable wretch y^t I am, but to defraude my good brethren, and the people of God, of ſome eyther profitable inſtruction, or ſweete comfort, that the Lord hath beene pleaſed to acquaint mee withall: wherein ſetting Gods glorie, chieflie before mine p. 227eies, and the good of his children, I will, truſting in the multitude of his mercies aſſaye, to vtter that little, that I my ſelfe in ſome meaſure feele in this matter.

The thinges, that euerie man, is principallie to deale in, concerning this poynt, may, in my minde, bee well reduced, into three ſhort heads or titles.

Frſt, becauſe no manne is to doo a 1thyng without deepe conſideration before hande of the matter hee taketh in hande, wee are to ſee what hee is to perfourme, before the communicatyng or receauing of this Sacrament, and this I will call in one terme, preparation.

Secondlie, becauſe in the action and execution 2of eueryevery good and lawfull thing, a man is to hauehave his mind wholy bent and ſet vponupon the ſame, we are to weigh, what he is to do or thinke vponupon, in the time, and at the verie inſtant of receiuing, and this I will name meditation.

Thirdly, becauſe there is no good thing 3ſo wel done, but y^e pleaſure or profit in time afterward, may therby redound to the doer yea becauſe ther is nothing ſo wel done by men, but y^t by reaſon of the imperfection of mans nature, ſom thing muſt ſtil be added, p. 228we are to looke what he is to do, after the time of receiuing, and this I will call action or practiſe.

Preparation which is the firſt, reſpecteth either God or man. Now that which concerneth God, is comprehended vnderunder ſound knowledge, true faith, & vnfeigned repentance, as that which concerneth man is compriſed vnderunder ſincere louelove. And I call them ſound, true, vnfeigned, and ſincere, & yet not perfect, becauſe perfection properlie ſignifieng that, vntounto which nothing can be added, can not be found in man, during this natural life of his. And this I ſpeake, partlie to ſtoppe the mouthes of ſuch as dream of a perfection in this life, to groſſe an error to bee largelye confuted, becauſe Gods word is moſt plaine in that behalfe, & the manifold imperfections, of thoſe that would ſeeme moſt perfect, do plentifullie improue the ſame: and partly, as in a comfortable ſort to teach vsus, that our imperfections ſhould not hinder vsus, from drawing nigh thereto, (ſo that we do not foſter and feed our ſelues in them) ſeeing that otherwiſe the ſacrament ſhould ſtand vsus in no ſteed, if we were not vnperfect, becauſe it is a holie helpe, and ſingular ſuccour ordeined p. 229by God him ſelfe, againſt our naturall infirmitie and weakenes.

1 By knowledge I vnderſtand not anie humaine ſciences, or worldly faculties, or a meane inſight into the groundes of chriſtian religion, but an aſſured vnderſtanding, as of the moſt materiall pointes of our faith, (for example, of the vnitie of the godhead, of the Trinitie in the perſons, of the names, nature, perſon and offices of our ſauiour &c.) ſo ſpecially of this point of the Lordes ſupper it ſelfe, (for bee it farre from vsus, to knowe others, and to bee ignorant in that whereof wee are to bee partakers) we keeping our ſelues farre off and free, from all erronious opinions, either of Tranſubſtantiation, conſubſtantiation, or any ſuch like, either beſides or againſt the will of God, reuealed in his word: which as it muſt onelyonly be the direction of all our actions, ſo muſt it alwaies bee the rule of our religion alone. And this ſound knowledge of the groundes and principles of chriſtian religion, and that in ſuch ſort as god hath reuealed thē vntounto vsus in his word, muſt of neceſity go before al other things, both becauſe it is as a man would ſay, the foundation to the houſe, & the roote to the p. 230tree, and alſo becauſe if wee know not the good will and pleaſure of our GOD, we can neuer either beleeue or doo the ſame: for euen as in worldlie matters, if men bee ſet about the thinges, they hauehave no ſkill in, they knowe not where to begin, or howe to proceede, or when to make an ende, ſo in ſpirituall thinges, they are much more blinde and backwarde, for in outwarde thinges of this life, men may ſomewhat bee holpen, by the light of reaſon, and the liuelines of their owne witte, but in the matters of God, the more they rely or leane vponupon that, the further off they are from atteining the trueth, becauſe the Apoſtle telleth vsus, that the naturall man perceiueth not the things of the ſpirit of God, 1. Corinth. 2.14.1 Cor 2:14for they are fooliſhnes vntounto him, neither can he know them becauſe they are ſpiritually diſcerned. Roman. 8.7.And in another place: the wiſdome of the fleſh is enmitie againſt God, for it is not ſubiect to the law of God, neither indeed can be.

2 By faith I meane, not only a generall beliefe, of all the canonicall books of y^e old & new teſtament, or a grounded knowledg alone, of the points & principles of chriſtian religion, & the truth thereof, for many p. 231wicked men proceede ſo farre, and the Apoſtle Iames telleth vsus,Iames 2.19.Jas 2:19 that the diuels beleeue and tremble, but an aſſured perſwaſion, and particular application, as of al theſe things whatſoeuer, that the Lord hath reuealed in his worde, ſo ſpeciallie of his promiſes contained in the ſame, concerning either this life, or the life to come (for though our faith do generally reſpect the whole word, yet is it moſt ſpecially directed to the promiſes that god hath made vsus in Chriſt,2. Corinth. 1.20.2 Cor 1:20 in whome all the promiſes of God are, yea and amen) euerie particular perſon beeing fullie aſſured, and certainelie perſwaded of this, that as the Lorde hath doone and promiſed the ſame, to, and for others, ſo hath hee doone and promiſed it, particularlie, to, and for himſelfe. So that we may plainely perceiue, that this faith is neceſſarie, to eueryevery one that ſhall communicate, both becauſe that otherwiſe they being on the earth, can not take hold of Chriſt in heauen, and ſtedfaſtly apply him and all his merites to themſelues, that ſo he may become the ſpirituall foode of their ſoules, noriſhing them in the moſt certaine hope of eternall ſaluation (for faith is it by which alone, they may p. 232appropriate vntounto them ſelues particularlie, Chriſt Ieſus and all his graces, to the aſſured feelyng of the free pardon and full forgiueneſſe of all their ſinnes on the one ſide, and the imputation of Chriſts righteouſneſſe on the other ſide) and alſo that thereby, they may bee fullie certified in their owne conſciences, that that which they doe, either in the adminiſtration or participation of that holy action, or Sacrament of the Lordes bodie and bloud, is acceptable before GOD, and profitable to them ſelues, becauſe without fayth it is impoſſible to pleaſe hym, Hebrues. 11.6. Roman. 14.23.and agayne: Whatſoeuer is not of faith, that ſelfe ſame is ſinne: which properties indeede, or effectes rather, if a man ſurelye hauehave, they ſhall make his fayth to differ, from all the vaine imaginations and ſwimming conceipts, of diuels and wicked men whatſoeuer.

3 By repentaunce I vnderſtande, a holie alteration and chaunge of oure mindes (for good reaſon is there, that where ſinne begynneth, from thence alſo ſhoulde proceede our conuerſion or turnyng to GOD) conſiſting of a ſincere hatred of all our former ſinnes and p. 233iniquities whatſoeuer both generall and particular, and of a ſounde louelove, of all righteouſneſſe and well-dooing, both generall and particular: all which muſt in vsus proceede from the right reuerence and louing feare, of the maieſtie of almightie God in our heartes, which holie affection dooth euerye daye by little and little worke in vsus, the forſaking of our ſelues, and the ſubduing of the ſinfull luſtes and affections of our owne fleſh, to the end we may wholie reſigne and giuegive ouer our ſelues, to be guided and gouerned by the ſpirite of God, in the ſincere ſeruice and worſhip of his maieſtie, and in the Chriſtian performaunce of the holie dueties of charitie one of vsus towardes an other, wee our ſelues, not onelie ſtanding vppe and ſtriuing againſt our generall iniquities, but alſo againſt our particular ſinnes, yea againſt theſe ſpeciall tranſgreſſions, that moſt preuaile in vsus againſt the good will of our God: whereby no doubt God ſhall be greatly glorified, whileſt hee maketh his mightie power to appeare, in ſtrengthening our woonderfull weakeneſſe, againſt ſome particular wickedneſſe, and wee our ſelues ſhall reape comforte, aſſuring p. 234our ſelues of this, that hee that hath ſtrengthened vsus againſt ſome one ſinne, will alſo aſſiſte vsus againſt other, and ſo make the good woorkes that he hath begunne in vsus, Philip. 1.6.Phil 1:6perfect, euen vntill the day of Chriſt. So that hereby wee may ſee, that he which feeleth himſelfe truelie and vnfainedlie changed, in the affections of his minde, for his former iniquities, not onelie loathing his ſinnes, but euen himſelfe for his ſinnes ſake, and carrieth with him this holy purpoſe, neuer, thorow gods aſſiſtaunce to committe the ſame, or anie ſuche like againſt GOD or men, maie, not onelyonly be aſſured of his vnfained repentaunce, and ſo by conſequent of the forgiueneſſe of his ſinnes, but alſo wyth boldeneſſe, and yet notwythſtanding with reuerence in reſpect of GOD, and with humbleneſſe of minde, in reſpect of hymſelfe, may drawe neere to the partaking of thoſe holie myſteries.

4 By louelove, which is the thing that concerneth men, I doo not onelie vnderſtand, the vnfained pardoning and forgiuing of others, that hauehave anie manner of waie treſpaſſed agaynſt vsus, but alſo ſound reconciliation after offences committed, p. 235one of vsus towardes an other, yea I meane further by louelove, which properlie is an inward affection of the heart, the ſincere and outwarde teſtifieng of the ſame by woordes, deedes, countenaunces, and other meanes, as the Lorde ſhall geue occaſion, and our abilitie ſerue to expreſſe the ſame, and that not vntounto our friendes onelie,Matth. 5.46, 47.Matt 5:46Matt 5:47 (for what great thing doo wee if wee louelove them that louelove vsus? But generallie to all men, though vntounto ſome in greater meaſure,Galat. 6.10.Gal 6:10 as to the houſholde of faith, our wiues, children, and parents, &c: and to ſome in leſſe meaſure, as to thoſe that bee yet wythout, and bee ſomewhat further off by nature and kinred, yea, and to our ennemies alſo, which is ſomewhat more▪ againſt which, becauſe wee doo whollie ſtriue while wee are in the corruption of oure nature, and bee woonderfullye backeward to the ſame, euen then when GOD hath in ſome meaſure aduaunced our regeneration in vsus, there lieng lurking wythin vsus the cinders of Hatred and Diſ-like, readye to breake foorthe into a flame, as occaſion and matter ſhall bee miniſtred, wee ſhall doo verye well to gather as p. 236many reaſons to induce vsus to the practiſe thereof, as poſſibly wee can, that ſo by them, as it were by ſtrong cordes, wee may be drawen and tied, as a man would ſay, to the execution of the ſame. Firſt therefore wee hauehave GOD in ſundry places of his woorde, layeng that duetie vppon vsus,Matth. 5.44. Luke 6.27, 24.Matt 5:44Luke 6:27Luke 6:24 To louelove them that hate vsus, to bleſſe them that curſſe vsus, and to pray for them that perſecute vsus. Secondlie, wee hauehave his owne example concurring wyth hys commaundement, hee practiſing the ſame to vsus, that hee would hauehave vsus to doo to others, namelie, louing vsus, when wee were and are his ennimies. Roman. 5.10. Matth. 5.45. 1. Iohn 4.10.Matt 5:451 John 4:10Thirdlye, wee hauehave the example of our Sauiour Chriſte, cloathed with one nature accompliſhing the ſame, praying alſo to the Father to forgiue them, Luke 23.34.Luke 23:34that putte him to death. And leaſt anie man ſhoulde thinke, that that which Chriſte did in this caſe, woulde not bee perfourmed in and by them, eyther by reaſon of Chriſtes ſingular excellencie, or the difficultie and impoſſibilitie of the thing it ſelfe, the Lorde hath in the fourth place, for the ouercomming of that temptation, ſette before vsus ſundrie of his ſeruaunts, p. 237who beeing men like vntounto vsus, in all reſpects,Actes 7.6…Acts 7:6 hauehave yet notwythſtanding in the dayes of their fleſh doone the ſame, as we ſee particularlie in Stephan. Fiftlie, the verye Sacrament it ſelfe, and the elements in the ſame leade vsus thereto,1. Corinth. 10.171 Cor 10:17 For wee that are manie are one bread and one bodie, becauſe wee are all partakers of one bread at the Lordes boorde, euen as that bread wee eate of there, is made of manie graines, and yet maketh but one loafe. Laſtlie, our owne good ſhoulde carrie vsus forward to this, becauſe thereby wee prouide well for our ſelues, that ſo wee might feele the forgiueneſſe of our ſinnes before GOD, our Sauiour telling vsus in plaine wordes,Matth. 6.14.Matt 6:14 That if wee doo forgiue men their treſpaſſes, our heauenlie Father wil alſo forgiue vsus. And though it bee true, that wee can and doo greatlie aggrauate other mens ſinnes againſt vsus, as for example, hee hath taken away my good name, he hath ſpoiled me of my goodes, hee hath killed my father, huſband, children, and a thouſand ſuche like: and what hainous offences be theſe? Yet if GOD woulde geue vsus grace, vprightlie to looke into our owne ſinnes, p. 238committed eyther agaynſt other men, or Gods owne maieſtie, wee ſhall finde, that wee hauehave good cauſe offered, to be ready to remitte: For if men offend vsus, wee doo in as great points offend others. And though that were not true, yet wee cannot denie, but that wee doo more highlie diſpleaſe Almightie GOD than men can, or doo diſpleaſe vsus, and that not onelie in the notoriouſneſſe of our ſinnes, but euen in a dailie and continuall courſe of iniquitie, and in an infinite multitude of tranſgreſſions alſo. What a fearefull thing will this bee in our owne heartes, that wee woulde gladlie hauehave God mercifull vntounto vsus, in forgiuing moſt greeuous and innumerable tranſgreſſions, and wee will not remitte ſmall offences, and ſinnes ſeldome tymes committed? By this wee doo nothing elſe but caſt awaie the ſure ſeale and earneſt pennie, as it were, that our ſinnes are forgiuen vsus before GOD, and refuſe a certaine pledge, that our praiers and all other good things that come from vsus, are in Chriſtes obedience accepted in his ſight, yea, and moſte iniuriouſlie treade vnderunder our filthie feete, Gods worde, Gods example, Gods p. 239ſacraments, and many other tokens of his grace, and laſtlie, pull vponupon vsus a fearful vengeance from God, to be manifeſted in this life, and in the life to come. And therefore I beſeeche all the godlie, that hauehave care of their ſaluation, to looke heedilie to this point.

Meditation, which is the ſecond thing, 2and is to be vſed ſpeciallie in the tyme of the celebration of the Lordes Supper, conſiſteth chieflie in theſe points, to wit, in regarding the outwarde elementes of the Lordes Supper, that is to ſaye, the breade and the wine, and in conſidering the rites vſed, in, and aboute the ſame, as the breaking of the Breade and the pouring foorth of the Wine, and ſo forth. For though the outward things are not the matters that wee ſhoulde ſtand vppon, yet, becauſe by them, it pleaſeth the Lorde, as it were, by the hand, to leade vsus vntounto right excellent thinges, namelie, by them to ſette foorth vntounto our Soules, the crucifieng of Chriſtes bodie, the ſheading of his bloude, and ſo foorth, and all for our tranſgreſſions, that therefore they ſhoulde not bee ſleightlie paſſed ouer, wythout verye deepe and p. 240due conſideration of the ſame. And then becauſe wee muſt not ſtay below on the earth, nor be buſied in beholding of earthlie things onelie, but muſt by faith riſe vp to heauen as it were, there to behold the abundant riches of Gods ſpirituall graces, offered and giuen to the faithfull, in, with, & by the outward elements, we are throghlie to wey what great mercies the Lord ſetteth before vsus, in that holie and ſpirituall banket, which though partlie for the woorthineſſe of the giuer, and partlie alſo for the excellencie of themſelues, as alſo by the want and weakeneſſe of our blinde and dull vnderſtanding, they cannot be ſufficiently conceiued, much leſſe vttered, may yet in my mind be brought into theſe foure points following, as moſt materiall and principall.

1 God ſetteth before our eies in that holie action, firſt Chriſtes death and paſſion, togither with the benefits & effects which we reape thereby, and namelie the remiſſion and full forgiueneſſe of all our ſinnes, togither with the imputation of Chriſtes righteouſneſſe vntounto vsus, and the aſſured poſſeſſion of eternall life: for we doo no more verilie behold the bread broken, and the p. 241wine poured foorth in our bodily ſight and preſence, than wee do or ought by the eie of our faith, to beholde the bodie of Chriſt crucified, and his bloud ſhead vppon the croſſe, for the forgiueneſſe of our ſinnes: neither are wee more fullie or particularlie put in poſſeſſion of the bread and wine, when wee hauehave eaten and druncke the ſame, than wee are of Chriſt and all his merits, then when by a liuelie and ſtedfaſt faith we lay hold of him, and the moſt excellent graces, that in him are offered vntounto vsus, applieng them all particularly to our own ſouls, which yet that they might be more effectually pledged vppe in vsus, it pleaſed the Lord to appoint, not onlie that the bread ſhould be broken, and the wine poured foorth, but that eueryevery one of vsus, ſhould ſeuerallie by him ſelfe, and for him ſelfe, take it, eate it, and drincke it, &c: that ſo wee might bee in the more full and aſſured poſſeſſion of hym and his graces.

2 Secondlie, the Lorde pledgeth out vntounto vsus therby, that ful and ſpirituall nouriſhement, that through Chriſt we hauehave, both in the outward and inward man, euen to the hope and fruition of eternall p. 242life: for euen as verilie, as that bread and wine dooth ſeeme to ſtrengthen our out-ward manne: ſo euen as verilie, yea more verilye by much, dooth Chriſte and is graces nouriſhe our ſoules: yea I ſaye more verilie, becauſe that though ſome part of the bread and wine wee receiue, bee turned into our healthfull and profitable nouriſhment, and is become as it were part of our ſubſtaunce, yet ſome of it alſo paſſeth thorowe the panch into the priuie, but Chriſte remaineth alwaies a moſt holie and ſound nutriment vntounto our ſoules, no parte of him vaniſhing awaye, but hauing rather this effecte in vsus, that hee is not onelyonly turned into our ſubſtance, as the bodilie elements are in reſpect of our outward man, but rather wholie turning vsus, as a man would ſay, into his moſt holie and bleſſed ſubſtance, he being not onelye a plentifull, but a pleaſaunt nouriſhment alſo, bringing alwaies with him that effect to our ſoules, that the outwarde elements doo to our bodies, namelie giuing them all ſpirituall ſtrength, and inwarde comfort,Iohn. 15.5.John 15:5 becauſe without him, we hauehave nothing, nor can doo anie thing.

p. 2433 Thirdlie, by this meanes the Lorde propoundeth vntounto vsus, the myſticall vnion that is betwixt Chriſt and his church, we and hee making but one bodie of his holie congregation, hee being the head thereof, and we the particular members: by which alſo, as we are inſtructed, in our holie dueties towardes him, we attempting nothing that may tend to the preiudice, hurte, or griefe of our holie head, but endeuouring euerye thing that maye be good and acceptable before him, ſo we comfortablie conceiue the great and continuall care hee hath for vsus, hee performing more effectuallie by much, the duety of headſhip vntounto his ſpirituall bodie the church, than a naturall head, dooth, or can to a naturall bodie, namelie, not onelie in deuiſing for the good thereof, both in generall and in particular, but alſo in yeeldyng ſence and moouyng vntounto the whole bodie, and euerie ſeuerall member thereof, yea, quickening the ſame, and geuing together wyth the vnderſtanding of heauenlie care and conſcience, yea, ſome meaſure of ſtrength and power to walke therein,Epheſ. 3.12.Eph 3:12 ſo that He dwellyng in oure heartes by Fayth, wee p. 244are therby not onelie become members of his bodie, of his fleſh, and of his bloud, but alſo he maketh vsus zealous, prepared, and frutefull in euerie good worke, both towards the Lord, and one of vsus towards an other.

4 Fourthlie and laſtlie, the Lord deliuereth vntounto vsus in the vſe of his ſupper, that holie vnitie and agreement, both outward and inward, of bodie and mind, that is and ought to be knowne, felt and continued amongſt all the members of his church, whatſoeuer, or whereſoeuer they be. For euen as the bread that we are partakers of, is made of many graines, & yet maketh but one loafe, as we ſee, & as the wine that we drinke at the Lords table, is made of manie grapes, and yet maketh but one wine: ſo all the faithfull people, not onlie of one place & pariſh, but diſperſed through out the whole earth (notwithſtanding that ſome through the riches of Gods mercies hauehave atteined more graces than other ſome) make in deed but one holie bodie of the church. Neither doth our being of ſeuerall members one of vsus to another, anie more hinder our growth in this ſame ſpirituall fellowſhip, than the varietie of mē bers p. 245in a naturall body hindereth the conſtituting and making of the whole bodie it ſelfe, nay rather, as we may well perceiue, it furthereth the ſame: for as the whole cannot be ſaid to be whole but in reſpect of all the parts whereof it conſiſteth, no more can this whole or holie bodie of the church, & euerie particular congregation throughout the world, concurring to the eſtabliſhing thereof: and yet ſo notwithſtanding, that the name church may as rightlie be attributed to euerie ſeuerall ſocietie of the faithfull, as the word earth to euerie part of the earth, or to ſpeake of the elements of the ſupper, the word bread, and the word wine, to euerie part of the bread & wine vſed in the ſame.

The third and laſt thing, is that which 3I called before, action, and is to be performed, as generallie all the daies of our life, ſo particularlie and ſpeciallie after the receiuing of the Lords ſupper. And though this come in the laſt place, yet is it not a matter of the leaſt importance, nay rather it is of ſuch great weight, that the former without it, be little auailable: for euen as in all humane ſciences, knowlege, though it be neuer ſo exquiſit, is without action & p. 246practiſe commonlie counted but a vaine conceit, ſo in ſpirituall vnderſtanding, that is muche more true, becauſe if a man knowe neuer ſo muche of Gods mercies, and meditate neuer ſo deeply in the ſame, yet if that by the ſame he be not lead, as it were, by the hand, both humbly to praiſe God for them, and hartily praie vntounto him, for the continuance and increaſe of them, with grace to embrace them, and to vſe them well, it is to himſelfe and others as if it were nothing. Now this matter that we call action conſiſteth:

1 Firſt, in earneſt praier vntounto God, not onelie for a cleare ſight of the graces offered, bicauſe we are blind to perceue them, but alſo for a liuely and continuall feeling of the ſame, becauſe we doo eaſilie choake and ſmother them vp, yea, for the plentiful fructifieng of the word of God, and his ſacraments in our heartes, becauſe wee our ſelues bee barren and ill ground, and can hardlie bring foorth good fruit, though we hauehave hauehave very much coſt and labor beſtowed vponupon vsus. And this duetie muſt be performed, not for the time preſent alone, as whileſt we are in the publike exerciſes, or for the day of communicating onelie, returning p. 247afterwards as filthie ſwine to our former wallow, or vncleane dogges to our vomite againe: for alas what will that auaile vsus, but to a more fearefull iudgement, and iuſt condemnation, becauſe wee continue in ſin, & abuſe the meanes of our ſanctification and purging, but euen for the whole race and courſe of our liues, that as there is no day nor houre of a day going ouer our heades, wherein wee ſtand not in neede of ſome bleſſing from the Lorde, ſo there ſhould few times eſcape vsus, wherein we would not do to God this duty, that we beleeue to be acceptable to him, bicauſe he hath commanded it, and ſo profitable vntounto our ſelues, bicauſe it reacheth vntounto euerie part and period, or ſtate of our whole life.

2 Secondly, in humble thankeſgiuing, as for all the vneſtimable riches and treaſures of grace and goodneſſe generallie: which it pleaſeth him in his Church, and namelie by the vſe of his word and ſacraments, not onelie to offer, but alſo to beſtow vponupon his people, ſo ſpecially for the death and obedience of hys Sonne, the bleſſing of all bleſſings, that is to ſaye, the moſt excellent bleſſing, the Lord beſtowing thereby vppon vsus all graces both p. 248bodilie & ſpirituallie: bodilie, as the ſanctification of all his creatures vntounto vsus, which otherwiſe we continuing in our ſinnes (as we muſt needs hauehave doone, if Chriſt had not died for vsus) ſhould hauehave bin vncleane vntounto vsus: and ſpirituall, as the forgiueneſſe of our ſins, the imputation of Chriſtes righteouſneſſe (which we muſt of neceſſitie beleeue, becauſe otherwiſe God may as well-condemne vsus for want of righteouſneſſe, as for our notorious tranſgreſſions) and manie ſuch other particulars before recited. And that we may be the better prouoked to this great dutie of thankfulnes, it ſhall be good for vsus, not onelie to alot vntounto our ſelues ſometime in euerie day, wherin we will take a view ſo far foorth as we can, of all the graces of God both generall and particular, beſtowed vponupon our ſelues & others, but alſo deeplie to conſider, firſt the perſon that giueth the ſame, who is the Lord of heauen and earth, mercifull no doubt euen vntounto thouſands of generations, to them that louelove him, and keepe his commandements: ſecondlie the excellencie of the things beſtowed, which beſides that they are bodily and ſpirituall, temporal and eternall, ariſe p. 249to ſuch a huge number, in the ſeueral ſorts and great varietie of them that are not able to thinke of them, or anie one of them, according to their woorthineſſe, muche leſſe to account or number them: and thirdlie to conſider our ſelues receiuing them, to whome the Lorde freelie and of his owne goodneſſe, giueth theſe great mercies, not onelie when wee had not deſerued the leaſt of them, but euen then when eueryevery one of vsus, had deſerued eternall death and condemnation to be poured foorth vponupon vsus and ours.

3 And laſtlie in care and conſcience of a moſt holie and chriſtian conuerſation, that ſeeing wee are in the holie Supper made partakers by faith of Chriſts death and reſurrection, and that wee fullie perſwade our ſelues by the truth of the word,Roman. 4.25. that he did not onlie die for our ſinnes, and riſe for our righteouſneſſe, but alſo performed that excellent and great worke to teach vsus,Roman. 6.1. Coloſſ. 3.1.Col 3:1 by his death to die to vngodlineſſe, and by his reſurrection to riſe vp to that holineſſe, that may bee acceptable before God, profitable to our brethren, and comfortable to our ſelues, wee hauing by that meanes, and to that p. 250end our ſpiritual life and being from him, that therefore we ſhould liue ſoberlie, righteouſlie, Titus. 2.12.Titus 2:12and godlie in this preſent euill world, and that in the ſound affections of our harts before God, and in words and deeds before men, that when it ſhall pleaſe him to finiſh the daies of our weariſome pilgrimage, we ſtedfaſtlie looking for that bleſſed hope, and full-fruition of eternall life, may be glorified with him in eternall bleſſednes: which thing the Lord grant vsus, euen for his crucified Chriſtes ſake, to whom, with the Father, and the Holie ghoſt, three perſons and one eternall God, be giuen all honor praiſe, power & glorie, both of vsus and of all people, euen now and at all times for euer and euer: So be it.

foreign.

TO THE READER.

AT the motion and request of ſundrie my deere friends in the Lord, I hauehave thought good to put downe theſe two praiers following, not thereby minding, either to tie anie perſon to the vſe of theſe onelie (for they may according to their ſeuerall neceſſities, conceiue ſome other of their owne, or practiſe ſome better forme alredie ſet foorth, by men of greater gifts or feeling) nor yet ſo to buſie their minds, and to occupie their heads, as that they ſhould be imploied in theſe, when the publike praiers and exerciſes of the church, performed by the miniſters, are in hand (for be it farre from vsus, when the miniſter (Gods mouth) ſpeaketh from the Lord to vsus, or when he as our mouth, ſpeaketh to the Lord for vsus, to hauehave either our hearts or our mouthes occupied about any other thing, than the reuerend hearing and conſenting vntounto, of ſuch things as hee vttereth.) But that aiding the infirmitie of our brethren, ſuch as hauehave not the gift to conceiue praier, and ſhall thinke this fit for themſelues, might hauehave a forme to exerciſe themſelues in, both before they repaire to the publike exerciſes of the church, and alſo after the celebration and partaking of theſe reuerend myſteries ſhall be finiſhed.