such odde deuises and that his â—ustice shall be answered with the works â—f our owne inuention causing vs also â—o thinke that sinne is no heinous thing â—hat can be expiated and doone away by â—he offering vp a poore thinne cake as â—hough that spirituall and innumerable offenses might be taken away with bodiâ—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 vpon the altar of the crosse offered vp himselfe vnto 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 of either nature as hath beene before declared yea and ouerthrow all their own religion for if the sacrifice of the massâ— as they call it will doo away all sinne what neede wee regard praier to deadâ— saints auricular confession the popes supremacie and a thousand more such abhominations seeing that by setting a soulâ— preest on worke they may haue 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 vpon 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 haue 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 vnto them and by consequent also robbed them of the frutes effects of his bloud as the forgiuenesse of their sinnes and their full reconcilement to almightie God but also accused our â—auior Christ of follie and rashnesse instiâ—uting more signes in the sacrament of his supper than he needed And all this they â—aue done vnder this shadow that because â—o bodie is without bloud and they haue â—efore presupposing that the bread is turâ—ed into the bodie as in deed if men will â—resuppose either vnpossible or vntrue â—hings euerie thing will follow of it eaâ—en the bodie therefore must it needs folâ—ow that they haue drunke also his bloud Tell vs I pray you why might not we as â—ell say respecting alwaies the sacrameÌ„t â—hat when men haue drunke of the cuppe â—hey haue eaten his flesh for if the parâ—aking of the one include the other or if â—hole Christ as they say be in euery part â—f the visible elements then why doo not â—en receiuing the wine as well receiue â—e bodie as the bloud or why may not we â—y that eating is drinking or drinking is â—ting or why doo not they themselues â—minister it in the element of wine oueâ—e as well as in the bread alone or why â—ay not we euen beating them with their owne 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 fleshiâ— 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 therâ— without bloud But I know not whetheâ— heerin I should blame theÌ„ for their beastlinesse or reprooue them for their pride that dare thus presumptuouslie alter thâ— Lords very ordinance and institution 3 Thirdlie their adoration is as corrupâ— and filthie whilest they cause men tâ—â— commit grosse and palpable idolatrie iâ— 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 maâ— be disputed of whether their masse caâ—â— be bread and worshipping a wafer cake the worke of mens hands And if it werâ— a foule fault in the Gentils to turne thâ— glorie of the incorruptible God intâ— the similitude of the image of a coâ—ruptible man Rom. 1.23 and of birds and four footed beasts and of creeping thinge all which notwithstanding had life in theÌ„ 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 giue that honor that is due vnto the creator alone because he being ielous ouer his owne glory will not haue 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 haue heard some of theÌ„ ignorantly affirme that if Christ God man may be worshipped therefore christ also as he is maÌ„ may be worshipped I 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 vs 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 haue 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 haue said heertofore is altogither impossible Likewise a man may
so it pleaseth God to vse his word written and preached that so hee might teach vs the knowledge of saluation yet the way and order in both of these is maruellously diuers if not altogether contrary For whereas our minde by a certaine ingendred and natural power is apt to conceiue vnderstand worldlie things yea and though it be true that some men are more apte to learne than othersome yet all men generallie are indued with facultie and power to vnderstand those points either by bookes or the mouth of their teacher when wee come to the true knowledge of God and that his heuenlie secret touching our saluatiō God must of necessitie vse a far other power in framing and disposing our minds that so our eares beeing purged and our harts also we may in our vnderstanding comprehend these matters and hauing comprehended them approoue of them yea consent vnto them and stay our selues vpon them or else we shall neuer attaine thereto And this is that same inuisible working power of the holie-ghost which graueth into our heartes that which the minde perceiueth or vnderstandeth otherwise the pastors and techers might speak to deafe people as it doth by too too common examples appeare at this day Therfore the Apostle saieth 1. Corinth 1.23 that the gospell is an offense or stumbling blocke to the Iewes and that it seemeth foolishnesse vnto the Gentiles And in another place that it is to some 2. Corinth 2.16 the sauor of life vnto life and to other-some the sauor of death vnto death But to whome is it the sauor of life vnto life Euen vnto suche as so perceiue and receiue it that they admit and submit themselues thereto And yet it can not be vnderstood and receiued vnlesse the holie-ghost doo by his powerfull grace alter and change vs. Wherfore to them then it must bee the sauor of death vnto death that doo refuse it and cast it farre from them Neither is God or the gospell it selfe cause of this neglect or contempt but the verye corrupt nature of man 1. Corinth 2.14 for the naturall manne perceiueth not the thinges of the spirite of God But to come to the matter that word of GOD that soundeth into our eares is an instrument ordained and directed by the Holie-ghost to teach vs that so wee maye vnderstande suche thinges as are needefull to bee vnderstoode for saluation and may by true faith applie vnto our selues suche thinges as wee vnderstoode and haue yeelded vnto The word by it selfe And this speeche of GOD talking so with vs is sometimes naked as it were and simple and sometimes againe is so decked and trimmed as it were with other things that euen the matter it selfe by reason of the rites and orders The worde with the sacraments annexed therto annected to the speech seemeth after a sort not to be spoken but to be doone Examples of the naked or bare speech are these infinite promises of the gospell as when wee heare this GOD so loued the worlde that hee gaue his onelie begotten Sonne Iohn 3.16 that whosoeuer beleeueth in him shoulde not perishe but haue eternall life So we reade and daily heare in the church the writings of the Prophets Apostles hauing exhortations reprehensions and comforts adioyned to the same according as good sheepheards do their duetie publikely and priuately And yet there are sometimes ioyned to this word of GOD some signes with certaine rites and orders that so the speeche may not onelie beate orders but also the thinges that are looked vppon may come to our sight And these are those thinges that the Latine writers call sacraments August cont Faust Memictiae lib. 19 cap. 16. habit tom 6. col 349. and therefore Augustine also called them visible words This verilye is certaine that euen the most auntient Latine diuines did interprete that Greeke worde Mysterie by the Latine word Sacrament and that not onelie in places where mention is made of the rites and orders of the Sacraments of the church as of Baptisme and the Lords supper but generally wher the question is of suche thinges as are of themselues close secret and far remoued from common vse Ephes 1. ◠So the calling of the Gentiles which the Apostle nameth a mysterie is of the olde Latine interpreter turned 1. Timoth. 3.16 sacrament And our whole saluation is the sacrament of godlinesse with him and the coniunction of Christ his church not the marriage of man wife as commonlie thorough ignorance menne haue supposed is with him a sacrament likewise Ephes 5.32 Apocal. 17.7 yea in the reuelation he mentioneth the sacrament of that vncleane harlot and the beast that carried hir To be short nothing is more common amongest the Latine diuines or commeth more often in their writings than this worde sacrament And yet the Latine church hath in a more secret and narrowe signification taken and vnderstoode this terme Sacrament how it is vsed amongest vs. sacrament namelie for the signes and rites which God hath adioyned to his promises that so hee might the more fully seale vp in our hearts the saluation that he hath reuealed vnto vs. And yet no other certainetie so farre as I knowe or can remember is this worde mysterie in the Apostles writings vsed in that sense or signification Verilie the name or word sacrament it selfe is amongest the Latinists of many significations for which doubtfulnesse of the worde we that nowe come in the last age of the worlde doo sustaine manye and great smartes The Apostle calleth circumcision a signe and a state Roman 4 11. and to speake plainely as the matter it selfe requireth though I doo not willinglie depart from wordes in vse least one inconuenience and mischiefe might be heaped vppon an other yet I hadde leiffer that the Latin authours and writers had still kept Paules worde But that we may at the length come to the purpose What the lords supper is let that rite or order of the Lordes supper bee a signe giuen vs from GOD whereby hee will haue testified and sealed vp vnto vs the communication or partaking of the bodie and bloud of Christ But because euery thing that is vsed in and about this holie banquet is not of one sort maner order and respect we are therefore to marke that euen this worde sacrament The word Sacrament in the narrow signification taken three waies and that in this more narrowe signification is of the olde Latine diuines taken three manner of ways For sometimes they vnderstand by sacraments the verie whole action in which respect both baptisme and the Lords supper it selfe also are called sacraments that is to say mystical actions or outward rites which doo represent to our vnderstanding some other certaine thing Somtimes againe not the whole action it selfe but that which is vsed in that action is so termed as in baptisme the water it selfe the sprinckling or laying it on
the party baptized and in the Lords supper bread wine with the rites and orders that christ himselfe ordained And this againe by a double manner of speech for sometimes vnder this worde there are meant onely the outward signes as when Augustine affirmeth August that the wicked do eate Christ as in respect of the sacrament And somtimes it is vsed for the signes ioyned with the very thing it selfe signified as when Irenaeus saith Irenaeus that the sacrament consisteth of two things one heauenlie and the other earthlie for hee calleth the heauenlie thing the body and bloud of christ and the earthlie the bread and the wine and all that together hee nameth the sacrament And this much concerning the word it selfe or the name sacrament Let vs now at the length come to the matter Sith nowe therefore that euerie sacrament is a signe wee must needes put the word Sacrament in the predicament of relation or relatiues as the logicians call them that is amongst such things as haue mutuall respectes one of them to an other And sith relation must needes be amongest sundrie thinges which haue mutuall respect one of them to an other wee must therefore of necessitie confesse that in the sacraments there is a signe and the thing signified Neyther when I deliuer these 2 parts which indeed do meete or wherof in truth al sacraments do consist do I shut out the word August Let the worde saith Augustine come vnto the element and it shal become a sacrament I do not therefore exclude or shut out the worde which is as it were the life soule of either of the parts and to which the sacraments themselues as wee haue saide before are adioyned as seales And thus farre foorth euen they agree with vs which otherwise doo most of all dissent from vs. Wherefore lette vs nowe see which bee those signes and which bee those thinges signified for in this point we doo not all agree Wee call water the signe in Baptisme and the thing signified we call Christs bloud by the washing whereof we hauing obtained forgiuenes of sinnes and being mortified in our flesh we are saued But concerning baptisme I will not nowe say anie more In the supper certainelie there are two signes or rather signes of two sortes For some of them are certaine materiall and substantiall signes as for example the bread and wine other-some are actions and sacramentall rites which are not for all that vaine or superfluous acts but haue there certaine sacramentall consideratton and respect from the Lordes institution of whiche point wee will speake heereafter I say then that in the Lordes supper these are outward materiall visible and as you would say palpable signes that God hath annected vnto his word euen the bread and wine This the Papistes denie as who after that they haue confessed that the sacraments doo consist of a signe and a thing signified doo yet notwithstanding afterwardes take the bare accidents of bread and wine as coulour forme and such like for the signes themselues for they maintaine that in the Lords supper there remaineth not the substāce of bread and wine but that that vanisheth away that there cōmeth in the place thereof the substance of the Lords bodie and bloud Therefore in their iudgement the signes shall be the accidents And which I beseech you Forsooth whitenesse roundnes and rednesse if they consecrate red wine which accidents they doo by a new name call kind shew or forme Augustine But as Augustine rightlie teacheth Vnlesse there were a certeine analogie proportion and agreement betweene the things signified the signes themselues they could not be counted sacraments Now betweene accidents substances there is no agreement therefore the sacraments as they call them shal not be sacraments for it behooueth the signes so to agree with the things signified that they may represent to mēs minds that which they signifie I will speake somewhat more plainelie A similitude If admonishing some one I would haue him with his eies to behold and with his mind to cōceiue a man I will not set before him the image of a horsse or of an oxe to looke vpon because that outward shape or forme of an horsse or of an oxe cannot beget in his mind the conceit portrature or image of a man although all these things that is to say man horsse oxe c. are referred to one generall word or terme to wit liuing creature much lesse then shall the shape of an herbe or forme of an horsse bring to my minde and memorie the forme or shape of a man and least of all others shall those accidents which are void of all substance as whitenesse rednesse roundnesse c. call to my remembrance things that in deed are to wit the bodie bloud of Christ In that papists make the accidents of the elements the signes of the sacraments there followeth three absurdities therevpon But it was the Lords purpose in his supper to offer vnto our mindes and thoughts the verie food of our soules that is to say Christes bodie deliuered to death for vs and his bloud shed for the forgiuenes of our sinnes betweene which and those accidents there is no proportion and agreement whereas yet notwithstanding bread and wine the verie food of our bodies in deed doo most fitlie euen set before our verie eies almost that same spirituall nourishment that we must haue from him And sith no man can be fed by accidents how can such accidents then represent that same eternall food Furthermore though by the meanes of some accidents materiall things may be set before our eies yet all accidents doo not belong to or agree with euerie matter for manie both white and round things may be beheld which shall not for all that represent a bodie and who hath told them that the bread which Christ brake and gaue vnto his disciples was white or round in such sort as they bake it and make it Therefore the true signes of Christes bodie and bloud are the verie bread and the verie wine which thing the apostle declareth 1. Corinth 10.16 saieng The bread which we breake is the communion or partaking of the bodie of Christ and the cup that we blesse is the partaking of the bloud of Christ And that same consubstantiation or transubstantiation is a filthie forgerie and deuise of satan Now let vs come to the thing signified and first wee will declare Enemies to truth are of two sorts that is ignorant and malicious what manner and kinde of signification this is that wee speake of For this is obiected against vs partlie by some that know not what is deliuered and taught in our churches and partlie by other some that doo maliciouslie slander vs that wee saie wee set out to be beheld in the sacraments as it were a vaine picture or a certeine dead image that maie stir vp in vs the remembraunce of Christ when yet notwithstanding
we are woont euerie where to beat vpon this point that by the sacraments Christ is not signified vnto vs as when we beholde Cesars image picture we are woont to remember Cesar and nothing beside for in the signes hauing the word adioined vnto them we teach Christ and all his benefits to be so represented to vs and our mindes that he togither with all his graces is giuen to vs to be inioied of vs and in deed to be participated but yet after a spirituall maner and by faith Wherefore this action is not vaine neither are the signes and the very rites thereof naked emptie matters sith that which is signified is both most truelie offered vnto vs by God himselfe and most effectuallie receiued of such as beleeue This kind of signification Bernard well declareth by the similitude of a ring which the bridegrome deliuereth vnto the betrothed bride to the end that so she may not onelie thinke vpon the bridegrome deliuering it but that by this pledge of promise he might after a sort deliuer himselfe ouer vnto hir also And therfore Christ did not onelie say Matth. 26 2◠This is my bodie but also he added Take ye and eat ye Mainteiners of the truth charged to be defacers of the sacraments Ye see brethren what we thinke and hold touching these mysteries also what iniurie is offered vs when men say that we doo euacuat disanull the sacraments and transforme them into certeine vaine spectakles and shewes of Christ that is absent Other mens malice must not hinder vs from speaking truth Let vs notwithstanding as plainlie as possible we can declare what that is which is so in outward signes set before our minde to be looked into that yet notwithstanding it is a faithfull and beleeuing soule trulie exhibited and offered to be partaken by faith And what is that I say Truelie the bodie and bloud of the Lord. But who teacheth vs this or so instructeth vs Euen Gods owne sonne for he saith This that is to say Matth. 26.26.28 This bread is my bodie And this that is to say This wine conteined in this cup is my bloud By the way I will put you in minde of one thing Contention about wordes though it be not alwaies good yet when it may cleere the truth it may well be vsed least anie man might be offended because I say not This is my bloud in the masculine gender but This is my bloud in the neuter gender referring it either to the wine which is the neuter gender in Latine or to the cuppe conteining the wine which in Greeke is the neuter gender also for though I loue not to striue about words yet this point is well woorthie the marking Certeinlie he that saith Hic est sanguis meus in the masculine gender that is This is my bloud dooth point to or shew foorth nothing but his bloud But it is certeine that as before Christ did not propound his bodie vnto his disciples without bread so euen in this other part when Christ said so he would not set his bloud before his disciples without wine Therefore this Greeke Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being of the neuter gender must needs be referred to the signe that is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup which is therefore expreslie put downe in Paule concerning which or of which the bloud it selfe may be spoken wherevpon this ariseth that the Greeke Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this cannot declare anie other matter or thing than this that is to say this thing or matter which I hold in my hāds to wit the wine that is cōtained in this cup which indeed cānot be expressed by this word Hic a Pronoune of the masculine gender as the meanest Grammarians may well and easilie perceiue Christes verie bodie bloud is the matter o◠thing signified in the Lords supper But to returne to the matter By these thinges you may perceiue what we vnderstand by the name or word of the thing it selfe or by the terme trueth sacramentallie sigifined namelie the bodie bloud of the Lord Iesus Wherefore first of all we dissent from the anabaptists In the matter of the supper we agree not either with the Anabaptists or sacramentaries who in sted of the matter of the sacrament signified doo put downe I knowe not what shadow or figuratiue thing as though it were some warlike cognizance pledge or watch-word by which christians might be discerned from such as be no christians Next we dissent from them likewise Or with such as vnderstand it onelie concerning Christes merits sundered from Christ himselfe who for the matter of the Sacrament established Christes force and power as also his merites but yet seuered from Christ himselfe For Christ said not this is the merit of my bodie Luke 22.19.20 which is deliuered for you but This is my bodie and this is my bloud neither is it without cause definitiuelie before hand added which is deliuered for you and which is shed for you So that it could not more plainelie haue beene said that verie Christ himselfe whose bodie was giuen for vs and whose bloud was shed for vs is truelie and verilie giuen vs in the supper to be the food of eternal life to vs. And therfore the matter of that sacrament is in deed that verie bodie which he offered vp for vs on the crosse and that bloud which he shed for the forgiuenesse of our sinnes so far off are we from deeming or thinking of some figuratiue or typicall bodie or some allegoricall bloud as certeine most fond men who doo not indeed well vnderstand their owne wordes minde and opinion are not ashamed to speake and write of vs that we so holde Now I come to the third point of this discourse for first I haue spoken of the signes and secondlie of the things signified Two sorts of people that in the sacrament of the supper haue erred in and about the right coniunction of the signes and the thing signified Now we are to see in the third place what is the knitting or ioining togither of the signes and the thinges signified wherein for the most part consisteth the whole determination of all this controuersie touching the sacraments The papists haue altered the ioining togither of the signes and the thing signified into a transmutation or change one of them into another than which what can be more absurd For certeinlie if the bread and the wine be in deede changed into the bodie and bloud of Christ as they affirme then we cannot chuse but affirme also that this is not to ioine the signes with the thinges signified but to change the signes into the thinges themselues or else the signes vanishing away or perishing to put the thinges themselues in their roome But let these men go as who in deed deserue not anie confutation their assertions be so absurd and blockish There are others at this present no
wee yet still dayly seeke and the more in number or strength that the obiectes of our faith so muche the more meete is that that meane measure of faith that wee haue beeing stirred vppe in vs it shoulde become so muche the more effectuall and powerfull For else what doo these men gather which wee may not euen from the very first institution and celebration of the Lords supper as safly collect against the repetition or often administration of the same A reason of the assertion For certainely if we conclude that the Lords supper is therfore superfluous because we receiue nothing therein but that which wee receiued before in the worde and baptisme then this also will followe therevppon that it is altogether vnprofitable to repaire the second or third time to the Lords supper seeing that hee that commeth thither the seconde or sundry times receiueth nothing more than that very selfe-same thing which before hee had laide holde of and receiued than when he came first thereto The second obiection with the answere therto But they say there is giuen to all that come thither not bread alone but that bread which is the sacrament otherwise Christs words shold be frustrate saying This is my bodie I grant all this and yet I deny the consequēce Both things that is the signe and the thing signified As man standeth of two parts so accordingly two things are offered in the supper is giuen or offered to all therefore all receiue both This hangeth not together for two things are offered one to the body the other to the minde the one is to bee taken holde of by the meane of the body either to life or to death the other is to bee apprehended by faith and yet but to life onelie Is it any maruell then that two thinges beeing to bee receiued by seuerall instrumentes and meanes though perhappes they bee both offered in one action as they saye the one of them should be receiued by euery one that bringeth the common instrument of the body and the other apprehended but of them alone that bring wyth them that same spirituall and onelie fit instrument to apprehend Christ by No verilye And yet heere againe I pray you marke howe great the strength of trueth is Those that contend so stiffely and that also wythout any profit to the church about vnwoorthie communicants for to what ende shoulde wee trauaile so muche about them A distinction voide of reason and religion Doo notwithstanding distinguish betweene such vnworthie persons as liue not christianlie enough or otherwise are not sufficiently prepared for receiuing of the supper yet so as they feare not to affirme that euen they also eate Christes fleshe though it be to their destruction vnlesse they repent and such as are altogether the wicked and vnbeleeuers who receiue nothing but the bare signes But if that same reall Consubstantiation which they fantasie bee true then this will ensue therevpon that not onelie all reasonable creatures without exception receuing the signs but the very beasts let there bee reuerence in hearing this that I nowe say A warie but yet withall a most necessarie caution and let not any manne take it as though I spake blasphemously eating that bread and drinking that wine shall haue receiued also the flesh and the bloud of Christ An obiection answered But they except further against this truth that the vnworthy are saide to be guiltie of the Lordes body and bloud Wee graunt that too Is it because they did vnwoorthily receiue the body and bloud 1. Corinth 11.27 No in deede But because they did eate vnwoorthily of that bread and drincke vnwoorthilye of that cuppe 1. Cor. 11.28 29. or because they discerned not the Lordes body for that same vnwoorthie vsing and receiuing of the holy signes or pledges redoundeth vnto the contempt of the thing signified and offered A fit similitude euen as he may iustly be accounted guiltie of some crime yea of treason if you will against the Emperoures Maiestie that in contempt or reprochfullye dooth violate the Emperours picture or image Wee see then that the wicked are become guiltye of the body and bloud of Christe not that they haue receiued them vnlesse a man will take the body for the signe of the bodye which is oftentimes vsed in the antient Fathers but because they haue thorowe their vnbeleefe reiected or refused them For Christ him selfe can neuer be sundered from that his quickening power Christ and his graces are neuer sundered wherefore looke of whom soeuer hee is receiued nowe indeede hee is receiued onely of the beleeuers they must of necessitye bee deliuered from eternall death Iohn 5.24 as he himself plainelie beareth witnesse Nowe whereas these men except against this trueth An obiection shortlie answered that christ is deliuered to some for iudgement and that thorowe the very fault of the hearers We grant that also but yet so in respect as Christ is thorowe their vnbeleefe refused and cast from them and not receiued of them by faith Lastly whereas these men suppose The last obiection with the answere therto that Christ him selfe can not bee truely partaken vnlesse hee be indeede apprehended both by the handes and mouth also The last obiection with the aunsweare thereto and that therefore we holde a communicating not of Christ himselfe but of his efficacie and power let vs a little consider this falshoode and weigh this slaunder First therefore we must knowe that when we remoue a bodily eating that so wee may establishe a spirituall and mysticall eating that both these must bee vnderstoode not of the thing it selfe which is communicated or partaken but of the maner of communicating or partaking For neither did Christ himselfe say Luke 22.19 This is the merite or benefite of my death but this is that my body which is giuen for you neyther doo wee suppose that Christ himselfe can be lesse vnskilfully separated from his efficacie A similitude when the question is of Spirituall nourishement than if a manne woulde denie that we had neede to eate bread it selfe and drincke wine it selfe that so afterwardes wee might drawe or fetch bodily nourishment from the same But wee saye and affirme that this manner of communicating or partaking is not bodilie neither yet that it can be perfourmed by bodilie instruments or meanes but altogether spirituall and mysticall as which is performed by faith alone which faith imbraceth that matter Faith alone imbraceth the words and sacraments all the graces offered vs therein that is offered vnto vs in the word and sacraments But if they will denie that this can be performed because of such a great distance of places let them then cease at the last to accuse vs of vngodlinesse as though we would either denie Gods almightie power or giue sentence touching this mysterie by the rules of worldlie philosophie And yet we will not denie but that
say Christ and his graces cannot be sundered such as when we haue Christ giuen vs are thē in and with him also bestowed vpon vs. Two sorts of graces in Christ Of which there are likewise two speciall sorts First the imputation or accoūting vnto vs of Christs holinesse righteousnes obedience that so in him we may be the righteousnes of God through the forgiuenesse of our sinnes Secondlie a spirituall life it selfe flowing vnto vs his members from the flesh of Christ God and man by the force and power whereof we are new borne and nourished into euerlasting life euen as by meat and drinke this fraile life is fostred and mainteined in vs. 4 How Christ togither with his gifts and graces may be receiued of vs. THat we receiue Christ togither with all his gifts and graces What the Holie ghost is this must be attributed as we freelie confesse to the free working of the Holie spirit alone which is the essentiall power of the father and the sonne 1. Cor. 2.13.14 for he alone maketh vs meet to vnderstand these things which are of God yea and that in such sort that we doo not onelie confesse all Gods promises generallie to be true What faith is but also euerie one of vs in our hearts doo certeinelie persuade our selues that these promises doo belong vnto vs Rom. 8.15 Galath 4.6 and therefore may with boldnesse crie Abba O father This same most excellent worke of the Holie ghost we call faith Ephes 2.8 which is the free gift of GOD alotted speciallie to the elect and is as in respect of vs the onelie fit and meet instrument to perceiue Christ by and to receiue all his graces Therefore we teach with Paule Rom. 3.28 that we are iustified and saued by faith alone we meaning thereby nothing else but this that by that onelie instrument of faith wee lay holde vpon all thinges necessarie to saluation to wit Christ with all his giftes Furthermore the Holie ghost to the end that this faith may be begotten in vs by his secret power as also for the fostering and strengthening thereof after that it is wrought dooth vse likewise outward meanes because wee consist of a rude and grosse nature to wit the worde written and preached The outward meanes of faith which hee by his power maketh effectuall in vs that so he may worke in vs these thinges of which wee haue before spoken The word considred two waies to wit as it is preached without the sacraments and as the sacraments are annexed thereto And this word sometime is simple and by it selfe or alone as you would saye not accompanied with other of whiche sort is the dailie preaching of the same woorde And sometimes againe it hath visible signes ioyned to it togither with certeine ceremonies which signes the Greekes call mysteries and the Latines sacraments for God verilie regarding our weaknesse went to assure vs of that his goodwill towards vs not by the eares onelie but also by other sences and so more and more to establish and seale vnto vs our coniunction with Christ his sonne These things being put downe and these ground-works and fountions laid it shal be an easie matter to gather our mind touching the questions following which respect or concerne the matter of the sacrament Q 1 Wherfore and to what purpose are sacraments ordeined Sacraments ordeined to three ends A First that we might so much the more effectuallie possesse Christ himselfe Secondlie that look how much the more strait our growing vp with Christ himselfe is so much more and more should that life of Christ bee deriued and conueied ouer vnto vs with other his gifts and graces Thirdlie that we might so much the more effectuallie remember that holie loue which ought to be of force amongst such as are members of the same bodie and to which loue we by solemne protestation bind our selues as it were Q 2 From whense floweth that force of the sacraments A Wholie and altogither from the working of the Holie ghust The force of the sacraments is from the Holie ghost onelie and not from the signes otherwise than as by these outward obiects the inward sences are mooued And the Holie ghost vsing those meanes aids for our infirmities sake dooth make these motions effectuall and powerfull in what measure and at what time soeuer it pleaseth him Q 3 Which is the formall cause of the sacraments A The ordinance of God conteined in his word The formall cause of the sacraments and set out or declared by his minister according to his commandement and not the bare pronunciation of those same words nor any force lieng hid in the words themselues Q 4 What is the power of this formall cause A That the signes not in their verie nature or substance The elements are changed i◠the sacrament but that is in respect of vse onelie and not of substance but as in respect of their vse onelie should be changed that so long as the action whervnto they serue is of force or in hand For in the holy mysteries we esteeme not water as water simplie or bread as bread alone or wine as wine onelie but as certeine signes and true pledges of those thinges which the Lord though in another manner in deed as we shall by and by declare yet notwithstanding most certeinlie and trulie dooth giue vnto vs that is to say of Christ himselfe with all his giftes and graces The matter of the sacraments is two fold Q 5 What is the matter of the sacraments The outward matter are the elements A The outward matter we count the signes themselues to wit water in baptisme bread and wine in the Lords supper togither with the ceremonies ordeined by Christ as his word testifieth which also themselues doo truelie signifie matters of great weight and altogither heauenlie We haue alreadie often times said Christ and his graces are the inward matter that not that onelie is termed of vs the inward matter or matter it selfe of the sacrament whatsoeuer is deriued to vs from Christ but principallie Christ himselfe with whom it is meet that we be made one before we can draw or fetch anie thing from him Baptisme what it signifieth And in deed in baptisme there is set out vnto vs the true and verie bloud of the Lord as a lauer or founteine with which bloud being washed we are more and more ingrafted into Christ and buried with him The supper what it signifieth And in the supper the bodie and bloud of the same Christ is giuen to vs and that in seuerall signes as our true meat and true drinke into life euerlasting Christ offered in the word and in the sacraments but yet in two respects more liuelie plainlie in the sacraments There is then one inward matter of the word alone or by it selfe and the sacraments also annected thereto that is to
very growing vp with christ himself from which we haue affirmed the same to flowe This is the lawe of righteousnes to haue that doone to our selues that we woulde do to others euen as it were from a fountaine because afterwardes wee fetch from him both true life and also all thinges necessarie to saluation Neither would I iudge it to be refused that a like interpretation may againe be ioyned to this our manner of speaking that Christ is spirituallie in the supper least any man shoulde thinke that we separate Christs power from the very flesh of Christ or imagine vnto him a speciall bodie Q 9 What is to bee iudged of this manner of sayeng That Christ is present in the supper and is distributed also by an incomprehensible manner or after a sorte that can not bee vnderstoode A We vse this manner of speech but yet in a far other sense and meaning than some are woonte A corrupt interpretation For vnlesse peraduenture wee be deceiued they seeme to take this saying after this sort as though by a certaine diuine and heauenlie power by reason also of the personall vnion of the flesh with the godhead Christs flesh should be really at one time and together both in heauen and in earth But though we neither deny the omnipotencie of GOD neither the true coniunction of the thing A true interpretation with the signes and of the faithfull with Christ himselfe we do yet notwithstanding by reason of the truth of Christs flesh and his ascension likewise plainly affirme that the body of Christ is nowe verily absent from the world Actes 3.21 shal remaine absent vntill he come to iudge the quick and the dead Neuertheles we confes this mysterie of god to be incompreheÌ„sible beyond our vnderstanding Faith ioyneth things together that be as farre asunder as heauen and earth whereby it falleth out that that which is and remaineth in heauen not els-where that so we may draw life and saluation from him who is trulie offered vnto vs and in deede communicated of vs. For albeit wee knowe first that the Holie-ghost that is to say gods power doth worke this The power of the spirite and of the force of faith and then that as in regarde of our selues all this is to be receiued of vs by the onelye instrument or meane of faith yet the power of the spirit and the force of faith doo exceede all our vnderstanding whereby it commeth to passe also that euen this whole action is verie properly called a mysterie or secret as the Greeks vsed to terme it Q 10 How is the matter or thing of the Sacrament communicated or partaken of vs A The matter of the Sacrament that is to say Christ himselfe is receiued of vs by a spirituall manner thorow faith And wee call that a Spirituall manner of receiuing or communicating Spirituall receiuing what it is not onelie in which Christ his spirite is communicated with vs but also that which is not earthlie or naturall but dependeth of the incomprehensible power of the Holie-ghost by which most straight bond indeede the members are more and more ioyned wyth their head For we exclude and shutte out all powring abroade and mingling of substaunces and also all fitnesse of ioyning together of naturall partes and yet can holde and mainâ—â—ine a true growing vppe of the faithfull with Christ which can not bee hindered by anie distaunce of places for our faith cleaueth vnto the worde of God who indeede performeth that which he promiseth Q 11 In what sense are these speeches To eate the Lords body and to drinke his bloud and other such like to be admitted A We say Eating and drinking referred to Christs bodie and bloud must be figuratiuelie vnderstoode that these manner of speeches do also beloÌ„g to that communicating or partaking whereby wee laye holde of Christ euen in the simple word or in the worde it selfe alone yea wee affirme that they are verye effectuall and significant but so that the wordes of eating and drinking when they are spoken of the taking of the body and bloud of Christ are no lesse figuratiuely to be vnderstoode than if a man should attribute to faith a mouth and teeth Two causes why the holie-ghost vseth borrowed speeches The first Now we alleadge two chiefe causes why the holy-ghost speaketh after that manner one cause is that hee may shew how strait our coniunction with christ is by the meanes of faith for nothing more groweth vp and increaseth with vs than meate and drinke without which no man caâ—â—â—asse ouer his time or spend this life â—he other cause which also properly hath place in the Sacraments is The second that by this way and meanes it may be declared how true the Lorde is in deliuering the matter it selfe which he promiseth by signes as it were by certaine pledges giuen for thereby it commeth to passe that though the onely signes are taken wyth the hand and receiued wyth the mouth yet that also which beside the signes is truely offered and by faith onely spiritually receiued is said to be taken eaten drunken c And for this cause we acknowledge Why we vse not the fathers phrases in the â—upper that the holie Fathers haue vsed manie other forms of speaking not vnlike these which wee notwithstanding will not at this day heedelesly vse but suppose rather that the same are to be mitigated by some profitable and fitte interpretations and the rather bicause of many errors spread abrode by Sathan and many controuersies also by this occasion stirred vp in the church of God Q 12 How are these wordes This is my bodie and this is my bloud to bee expounded A Euen after this maner This The wordes of the institution expounded particularlie and as it were one after an other that is to say this bread this wine is to wit sacramentally for not whatsoeuer is anie thing is by one onely way a thing Nowe the question is heere concerning the Sacraments And wee plainly say sacramentally bicause the Lorde did indeede offer not bare breadâ— and wine only but the true signes of his bodie and bloud neither onely these signes but besides them also his body and bloud to be enioyed possessed of vs euen into euerlasting life which life euerlasting also we drawe from him being communicated vnto vs. Luke 22.19 20. My body and my bloud that is not an imagined bodie or fained bloud but that selfe-same body which was giueÌ„ for vs and that self-same bloud whiche was shead for vs of both which wee are indeede by faith made partakers as the signes doo truely witnes Q 13 What do the wicked or vnbeleeâ—ers receiue The institution of the supper dependeth vpon Gods trueth A We hold and teach that by an agreeing iudgement and holy consent that the institution of the sacrament doth hang vpon the trueth of God therefore that in the
very action of the Lords supper rightlie administred the bread is alwayes a true signe of the Lords body and the wine a true signe of the Lords bloud to whomsoeuer they be offered or giuen A bad conclusion iustlie reuerted and cast vpon the aduersaries themselues Nowe whereas some would thervpon gather and inferre that al do receiue the whole sacrament we can at no hand grant it for this consequence or reason is not of force God doth offer it to all therefore al receiue it But rather on the contrary side we gather and reason thus God dooth in the Sacrament offer two things and that indeede as verilie and trullie the one as the other but both are to be receiued by meanes and instruments altogether diuers and different that is to say the outward signs are to be receiued bodily and the thing it selfe spiritually by faith Therefore because euery man bringeth his mouth The reason why some receiue woorthilie other some vnworthilie al receiue the outward signes some indeede worthilie and othersome vnwoorthilie but because the faithful beleeuers onelie bring the mouth of faith therefore the faith all only receiue the matter it selfe therforâ— also life euerlasting And the vnbeleeuers eate and drink iudgement to them selues because they discerne not that is to saye 1. Corinth 11 2â— despise and reiect the Lords bodie offered them neyther haue they any regard therof Wherefore this their condemnation proceedeth not of the bodie and bloud of the Lorde vnworthily receiued for seeing that they are not receiued but by faith they are neuer receiued vnwoorthily neither can they indeede bee otherwise than liuelie and quickening things but of the body and bloud of the Lord From whence the condemnation of the wicked floweth in that they do vnwoorthily eate at the Lords table therefore contemned and reiected because in this action neither the bread should be duely considred as bread but as a pledge of the lords body nor the wine regarded onely as the wine but as a sure pledge of the Lordes bloud Therfore hence it commeth to pas To receiue without faith iâ— to receiue vnworthilie that whosoeuer hee be that receiueth this bread and wine vnworthily that is to say without faith doth despise not the bread and the wine but the body bloud of the Lord in those pledges is therfore guilty of the body bloud of the Lord A reason why all receiue not Christ in the supper which hee receiued not but which he had in consideration or due regard of for Christ doth not â—â—icken or cause to liue al them to whom he is offered whether this be doone in the word alone or in the sacraments but hee doth indeed quickeÌ„ al them of whom he is receiued bicause he cannot bee receiued of any other but of the faithfull only as for those of whom he is dispised he doth iudge them al Two sayings of the auncient fathers very charitably interpreted so far off is it that hee is of them receiued Notwithstanding for some of the fathers sakes the reuerence we carie them me thinke that this saying the body of Christ is of euery one receiued might be born withall this also that of the faithfull it is receiued worthily to life of the vnfaithfull vnworthily to iudgement but yet for all the we must of necessitie ad such an interpretation as may shew this thing to be true that is so far forth as the name of the thing signified that is of the bodye is transferred or attributed to the signes themselues so farre forth also as by this speech they may be properly or fitly shewed foorth not what euery one receiueth but what the Lorde of his owne goodnes offereth to euery one The conclusion The conclusion consisting first of a wish which hath two parts This is the summe of al those things which are taught in our churches and congregations concerning the matter of the sacrament so far forth as I could euer obserue gather or learne And the thing wee wish and desire is that that men would so prouide for the churches peace and quietnes that al manner of speeches not vsed in Scripture might bee auoided so farre foorth as coulde be And againe that if for doctrines sake or the teaching of others any thing shall be thought good to be changed that then all ambiguitte and doubtfulnes might be remoued and taken away Secondly of a promise which also hath two partes But if any thing in this doctrine deliuered can be shewed or prooued not to be agreable to Gods word we are readie not onely to be taught and instructed but also to thanke as there is good cause such as shall teach vs that so at the length wee may wholie and altogither thinke one thing in the Lorde which GOD is our witnes we doo with al our heart day and night earnestlye desire of his mercifull goodnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The 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 froÌ„ time to time haue crept into the church of Christ concerning the matter of the lords supper these three circumstances are meete especially to bee considered 1. Corinth 11.23 1 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 the house of the liuing God and his peculiar inheritance and also because it belongeth to him alone to giue that virtue strength vnto elements of common and vncleane by sin to becom purified and holy thorow grace secondly it seemeth to teach vs to haue 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 haue that that we haue not onely 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 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 vs as for the fathers before his being and manifestation in the flesh prouiding also thereby not only for our forgetfulnesse that we might haue the continuall remembraunce of his death passion before our eies 1. Corint
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 vnto vs 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 haue 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 than 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 haue 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 haue 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 vnto 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 not to bee occupied about those grosse and earthlie matters but vpon 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 vnto vs yea and giueth vs also whatsoeuer they represent vnto vs 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 vnto 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 is 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 onely thinke vpon 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 because 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 vs 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 vs 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 vnto it acknowledge anie such grosse Transubstantiation of in our corruption we hardly conceiuing it now in our regeneration newe birth so coulde it not haue bin performed in the godhead alone Not that I meane that GOD was not able to haue forgiuen the sinnes of his people and to haue 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 haue suffered anye thing for our redemption Wherefore for as much as the question betweene the Transubstantiators and vs 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 vs neither coulde they gaine their cause thereby for vnlesse they can proue Christ as he is man to be omnipotent and euery where which thing they shall neuer bee able to doo they haue saide as much as if they had saide nothing at all But let vs 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 is 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
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 the old new testament or a grounded knowledg alone of the points principles of christian religion the truth thereof for many wicked men proceede so farre and the Apostle Iames telleth vs Iames 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 vs in Christ 2. Corinth 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 euery 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 appropriate vnto 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 haue 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 iniquities whatsoeuer both generall and particular and of a sounde loue of all righteousnesse and well-dooing both generall and particular all which must in vs 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 vs 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 giue 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 vs 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 vs 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 our selues of this that hee that hath strengthened vs against some one sinne will also assiste vs against other and so make the good woorkes that he hath begunne in vs Philip. 1.6 perfect 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 onely 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 loue which is the thing that concerneth men I doo not onelie vnderstand the vnfained pardoning and forgiuing of others that haue anie manner of waie trespassed agaynst vs but also sound reconciliation after offences committed one of vs towardes an other yea I meane further by loue 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 vnto our friendes onelie Matth. 5.46 47. for what great thing doo wee if wee loue them that loue vs But generallie to all men though vnto some in greater measure Galat. 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 vs there lieng lurking wythin vs 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 many reasons to induce vs 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 haue GOD in sundry places of his woorde layeng that duetie vppon vs Matth. 5.44 Luke 6.27 24. To loue them that hate vs to blesse them that cursse vs and to pray for them that persecute vs. Secondlie wee haue his owne example concurring wyth hys commaundement hee practising the same to vs that hee would haue vs to doo to others namelie louing vs when wee were and are his ennimies Roman 5.10 Matth. 5.45 1. Iohn 4.10 Thirdlye wee haue the example of our Sauiour Christe cloathed with one nature accomplishing the same praying also to the Father to forgiue them Luke 23.34 that 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 vs sundrie of his seruaunts who beeing men like vnto vs in all respects Actes 7 6â— haue 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 vs thereto 1. Corinth 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 vs 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 vs in plaine wordes Matth. 6.14 That if wee doo forgiue men their trespasses our heauenlie Father wil also forgiue vs. And though it bee true that wee can and doo greatlie aggrauate other mens sinnes against vs 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 vs grace vprightlie to looke into our owne sinnes committed eyther agaynst other men or Gods owne maiestie wee shall finde that wee haue good cause offered to be ready to remitte For if men offend vs 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 vs 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 haue God mercifull vnto vs 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 vs before GOD and refuse a certaine pledge that our praiers and all other good things that come from vs are in Christes obedience accepted in his sight yea and moste iniuriouslie treade vnder our filthie feete Gods worde Gods example Gods sacraments and many other tokens of his grace and lastlie pull vpon vs 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 haue care of their saluation to looke heedilie to this point Meditation which is the second thing and 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 vs vnto right excellent thinges namelie by them to sette foorth vnto 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 due 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 vs 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 vnto vs and the assured possession of eternall life for we doo no more verilie behold the bread broken and the wine 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 haue 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 vnto vs applieng them all particularly to our own souls which yet that they might be more effectually pledged vppe in vs it pleased the Lord to appoint not onlie that the bread should be broken and the wine poured foorth but that euery one of vs 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 vnto vs therby that ful and spirituall nourishement that through Christ we haue both in the outward and inward man euen to the hope and fruition of eternall life 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 vnto our soules no parte of him vanishing awaye but hauing rather this effecte in vs that hee is not onely turned into our substance as the bodilie elements are in respect of our outward man but rather wholie turning vs 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 because without him we haue nothing nor can doo anie thing 3
lesse hard sharpe against vs than the verie papistes themselues who will haue the thing signified that is to say the verie bodie of Christ so to be ioined with or vnder or in the bread that in that verie place where that bread is there must also be the bodie of Christ which in like sort is to be vnderstood also touching the wine and the bloud of Christ If a man then should demand where is the verie bodie bloud of Christ in the action of the supper A grosse absurditie or two following consubstantiation if wee will answere according to their opinion we must say that it is truelie and in deed in our hands and in our mouth and therfore certeinelie vnlesse it presentlie vanish away within this bodie of ours with in or vnder the verie signes of the bread the wine being eaten and drunken Now we will shew and that by reasons not fet from humane philosophie as our aduersaries vntrulie say we vse such but from the verie word of God it selfe Two things to be handled viz. the confutation of the aduersaries the maintenance of the truth that this consubstantiation as we may trulie call it is no lesse absurd and erronious than transubstantiation as also that that communion or partaking which out of the pure word of God we propound and teach in our churches is a most secret and diuine matter Wherefore our iudgement is quite cleane contrarie to either of those opinions before rehearsed To begin we hold that such things as are spoken of the sacraments must be vnderstood sacramentallie For what I pray you is or can be more vpright than to haue all thinges spoken rightlie vnderstood and perceiued as the nature of that matter will beare whereof there is question A similitude or two explaning the point he hath in hand Certeinelie such thinges as the lawiers speake touching the law must be vnderstood euen as they are vsed in that verie science of the law and we must needs giue the selfe same iudgement of all things and arts whatsoeuer Such thinges therefore as are taught and deliuered touching the sacraments must be sacramentallie vnderstood What manner of coniunction then is the coniunction or knitting togither of the signe and the thing sacramentallie signified Verilie it is sacramentall The signes therfore and the things are ioined togither by that relation or respect which is betweene the signes and the thinges signified which yet once againe I doo most plainelie declare after this maner When we heare some man speaking vnto vs in the toong we vnderstand the words that come to our eares and strike them doo verie liuelie represent that vnto our mindes for the expressing and signification whereof they were vsed Another similitude For example as soone as we heare the word Rome presentlie wee thinke vpon that citie If a man name Cesar or the emperour Cesar or the emperour presenlie commeth to our memorie The reason whereof verilie is that that is well deliuered and taught in schooles to wit such thinges as are in the voice or words are signes of the affections that are in the soule or minde There is the selfe same consideration to be had of the sacraments for the sacraments are nothing else but visible words that is representing through our eies vnto our mindes things signified as words heard doo by our eares conuey vnderstanding to our minds likewise Therfore these visible sacraments of bread wine bring to passe that when I see and receiue that bread and that wine ioined with the word of God I doo withall conceiue in my mind and vnderstand that bodie that was giuen for me and that bloud that was shed for me as though I were led or carried euen vnto the thing it selfe being present And because I am commanded not onelie to looke vpon these signes with mine eies but also to take them Math. 26.26.27 eat them drinke them therefore dooth the faithfull minde euen lay hold of and applie vnto himselfe those things so signefied as they are deliuered and offered Touching which point we will largelie discourse in the fourth place to wit when we shall come to handle this question how both the signes and the thinges signified are receiued of vs whereas now we onelie dispute or speake touching the sacramentall coniunction of the signes themselues Two errours mainteined by the aduersaries with the thing signified Such as are not content with this sacramentall coniunction fall into a double errour not onelie that they doo in a a great and grosse errour verilie establish a real vnion of the signes with the things signified of which we haue spoken before but also they further adde this that euen in that verie place wheresoeuer the signes are offered to such as come to communicate there is present the flesh and the bloud of Christ that is to say they would haue vs confesse that euen his verie humanitie or manhood is in deed present there and is to be receiued or taken by bodily instruments As for vs we affirme that Christ in respect of his manhood The substance of that we are to know or beleeue touching the coniunction of the signes with the things signified in the Lords supper euen as when he was vpon the earth was no where else but in that verie place where he was conuersant so now he is not anie where else but aboue all heauens into which he ascended and that therefore he is not now togither with the signes offered to the bodie but togither with the signes truelie deliuered and giuen to the beleeuing soule euen as by the word we heare it and by the signe we see it Now it remaineth that we doo by some reasons fet from the word of GOD well wey and consider whether they or we swarue from the truth The first reason Rom. 1.3 Rom. 9.5 Galath 4.4 Philip. 2.7 Hebr. 2.16 Iohn 16.7.28 Matth. 28.20 Acts. 1.9 The holie scripture witnesseth that the sonne of God did personallie take vnto himselfe a true and verie bodie The selfe same scripture dooth attribute vnto the flesh of our sauiour Christ assumed and that both before and after the glorification thereof such things as doo plainelie prooue the truth of a naturall bodie as that he came that he went away that he was sometimes present and sometimes absent These things then doo of necessitie follow the trueth of Christes bodie which if a man take from it he must also needs take away the truth of the manhood of Christ and so come at the length to the heresie of the Marcionits or Dokits Marcionits or Dokits they were called Marcionits of one Marcion whose principall error was this that Christ did not appeare indeed and suffer indeed c. vpon the crosse but in phantasie or ghostlike apparition Concerning Dokitiae see homil 1. before going Tertullian wrote most learnedlie against this Marcion But these things are manifestlie taken away by their opinion who say that
controuersie euen that such is Christes bodie namelie that it hath alwaies beene must of necessitie for euer be a verie or true bodie and therefore also circumscriptible and tied to a place The third reason Yea this I say further that God cannot be created by God nor that a thing created can be turned into God for if there were manie gods he could not be God to whō another created wer equall neither could that created god so called abusiuelie be God because that to be God to haue a beginning of time or in time are merelie cōtradictorie things or speeches The conclusion of this point Christs flesh therfore could not become the Godhead therfore could it not be indued with the incommunicable proprieties of the Godhead that is to say with such proprieties belonging to the Godhead as cannot be cōmunicated to any other but the Godhead alone amongst which this to be infinit to be wholie at one time euerie where is not reckoned in the last place Is this I pray you to deny Gods almightie power or do we in this follow the vngodlines of the blasphemous felow Plinie Plinius and his errors for he denieth that God is able to bestow immortalitie vpon mortall people or to call backe again such as are dead which is not only falslie but wickedly spoken also The selfe same partie denieth that God is able to kill himselfe or to bring to passe Truth may be propounded by some though they perhaps doo not well vnderstand the cause thereof that he that hath liued and is now dead should not haue liued then when he liued or that twise ten should not be twentie And heer in howsoeuer he fel fouly in the former he hath not missed the truth but rightlie denied these things to be in God onelie heerein he did most beastlie slip The cause why God cannot do some things is not so much want of power in him as because he cannot or will not be found contrarie to his nature that not knowing or beleeuing the nature of God he would haue these things to be arguments and proofs of Gods imbecilitie and weaknesse wheras contrariwise we know and beleeue that he cannot therefore doo these things because he himselfe cannot perish nor lie nor be changed But loe we are now at the length come to them who seeme most equall and vpright aboue all other who also auoiding all other forgeries and deuises doo stay themselues onelie vpon these wordes of Christs This is my bodie Such answered as vrge the bare words This is my bodie and This cup is my bloud we must say they beleeue Christes wordes though he speake neuer so new and vnaccustomed matters yea though he speake things that our flesh and sences cannot beleeue We grant all this But what if they seeme not agreeable to the truth and the analogie or proportion of faith Verilie they are to be beleeued indeed seeing that the sonne of God is the truth it selfe yet these things or points must be so expounded Two rules meet to be obserued in expounding such places as seeme contrarie to truth that they may altogither agree with the 1 rest of the places of holie scripture and the cheefe 2 groūds or heads of christian religion for whatsoeuer doth dissent though it be neuer so little from these rules must of necessitie be false and vnsound Now we haue heeretofore at large declared and prooued that such and so corrupt is that interpretation which establisheth either transubstantiation or a reall consubstantiation of the signes and the things signified Two christian frutes arising by expounding the words of the supper sacramentallie But on the other side if we grant a sacramentall being of the thing signified which as it is true in other sacraments so also in this mystery then we shall preserue 1 the truth of Christes flesh and vphold 2 the analogie and proportion of faith Wherefore this interpretation is to be admitted receiued as true and well agreeing with right and sound doctrine An obiection answered But say they there is no place heere for a trope or figure yea the verie plaine word is simplie to be obserued But who I beseech you hath giuen you this rule speciallie sith this is most manifest yea and so vsuall also that when they speake of sacraments which also are themselues figures they speake figuratiuelie Neither thinke I that anie man can skarslie bring foorth or allege an example of a contrarie speech You must therefore allege a cause or render a reason why that which is of force in other sacraments shuld not likewise be of strēgth and power in this sacrament or speech touching the same But let vs some what more nighlie looke into the matter and well wey all and euerie of the words of institution First I demand what the thing is pointed at or painted out by this Pronoune demonstratiue Hoc that is The Pronounce Hoc that is This expounded This. The papists answer that it is an identicall proposition that is The popish opinion declared and confuted that one and the selfe same thing speaketh of it selfe and that therfore nothing is shewed forth but euen the verie bodie it selfe as if a man should say This thing is my bodie But we say that of necessitie that must be demonstrated shewed which he hauing taken broken did deliuer vnto his disciples to wit bread which thing also the apostle hath declared when hee said The bread which we breake 1. Corinth 10.16 Is it not the cōmunicating of the bodie of Christ And the word rup added in the other member or part of the institution of the supper doth plainlie prooue to all men that are not vtterlie contentious that this word this is as much as if Christ shuld say this bread And heere I confesse there is no trope at all the reason is because it was needfull for vs to haue the signe properlie fitlie declared that we might not be deceiued But our aduersaries among whom also a trope is almost as odious as an heresie being demanded Vbiquitaries or consubstantiators and thier opinions declared confuted What answer they Verilie that vnder this Pronoune Hoc that is This there is set out vnto vs both the bread and the bodie also that is to say both the signe the thing signified Their opinion is contrarie being in verie deed essentiallie vnited togither as they say To scripture But as erewhile I said 1 Paule vseth the onelie word bread and certeine it is that that was shewed whiche Christe took brake To the nature of Christs body Shall 2 we say that he took and brake his owne bodie Certeinelie if they will so affirme this reall coniunction of the signes the thing signified To their owne opinions shall 3 not depend vpon the words of institution seeing that euen before that Christ tooke it and brake
of Christ as they will needes haue it The former of these I grant to wit that by the cuppe should be meant the wine contained in the cup but the latter I denie to wit that that wine should be in substance the very bloud of Christ and this I do deny standing vpon the reasons which I haue before spoken and alleaged But howsoeuer it be whether there be meant therby this wine alone or together with the wine euen the bloud it selfe yet needes must these deadly enimies of tropes and figures acknowledge one figure here to wit a Metonomia of the thing containing for the thing contained yea and that same verie trope of the same figure Synecdoche which wee haue spoken of before wherby it commeth to passe that the wine and the bloud are saide to be the bloud Now then let them tel me how See for the proofe of this Genesis 17.9 without a crope or figure that shall be counted the couenant it selfe by meanes whereof the couenant is established And yet this further I would gladly demaund of them if the bare word or letter being so precisely obserued that reall consubstantiation must of necessity ensue how it can be that this should not followe likewise that the signes beeing not onely distincted but in very deede and truth separated and sundered also the body it selfe shoulde not likewise in deede bee separated and sundered from the bloud Consubstantiation erronious and al that is obiected for iâ— most weake I many times thinking and that earnestly of this one matter to wit why diuers did so greatly vrge this same rule Consubstantiation euen as if it were the principall point of all our religion of a truth nothing could come into my minde but that which was most easie to be confuted As for the that they say An obiection that vnles Christs very body and his very bloud be beleeued to be so present that it may be receiued with the hands and with the mouth or else the bread and the wine shall be but emptie and void signes I say it is of no force In good sooth suppose yee that yee speake the trueth Belike then all the sacraments that the Fathers had The answeare â—â—ken from an absurditie before that Christs flesh was indeede created were voide and of no force Their Sacraments saith Augustine were in signes diuers but in matter equall But in what matter were they equall Euen in Christ the only matter of the sacraments for that same spirituall word that is as the selfe-same writer vpon the 77. August in psa 77 psalme expoundeth it signifieng some spirituall thing was Christ they did eat the same meat that we eat 1. Corint 10.2.3 and did drinke the same drinke to wit Christ that was to be born as we eat and drinke Christ alredy borne who is a spirituall meat and drinke How vntrue therefore is it that the signes are of no force except the thing signified being in deede also present bee coupled and ioyned with the signe 2 A second reson standing vpon comparison of the element of baptisme with the elements of the supper Yea shall we say that the water of Baptisme is an idle signe yet I neuer hard of any man that would say that the bloud of Christ was indeede consubstantiated together wyth the wine But against this they replie saieng the reason or cause of that is because the Lord saide not that that water was his bloud Let vs grant that and yet in the meane while wee haue gained this that the sacrament is not abolished or made of no force though the signe bee in one place and the thing signified thereby bee in an other so that both of them be truly offered and giuen And this much or hitherto haue we spoken of this third point that is to say of the sacramentall coniunction or ioyning of the signe with the thing signified Now the summe of this true and right beleeuing iudgement is this to wit The summe of that which hath bin saide touching the sacramental coniunction of the sigâ— and the thing signified that that is a sacramentall coniunction wherby it commeth to passe that through gods ordinance that which is signified by the signes vsed though nowe it be neuer so farre from vs I meane Christ himselfe as in respect of his flesh is yet notwithstanding through the power of the holie ghost but yet in suche a spirituall sorte and manner as wee shall declare heereafter as truely and verily offered vnto vs and giuen vs to be enioyed of vs as verily as the signes themselues are looked vpon wyth the eies touched with the handes and receiued and perceiued also wyth the mouth But let vs now come at the length The fourth or last part of this discourse to the fourth or last question and points to wit what manner of taking or receiuing there is both of the signs themselues and of the thing signified Concerning the taking or receiuing of the signs there is no controuersie or doubt made of it A syllogisme but that it is naturall and outward because it is manifestly and plainely perfourmed of all them that come vnto it by bodily instruments and meanes The maior But as for the things signified to wit that very flesh of Christ and that very bloud of his they are so receiued and taken euen as they are present and offered The minor But they are present and offered also to our mind and faith because they are nowe as wee haue saide not on earth The conclusion but in heauen and therefore they can not bee taken or receiued otherwise than by our minds and faith Augustine Augustine also speaking well and rightly touching this point after this manner Why preporest thou thy mouth and bellie This foode belongeth not to the bellie but to the minde Beleeue and thou hast eaten Wherevpon also this likewise followeth that all that come to the Lordes table as the same Augustine saith receue the body of the lord Augustine that is to say the sacrament of the Lordes body to wit the bread vsed at may be one euen as thou and I are one And in one worde as you would say to finish the matter if onelie the members of Christ are to be saued then they must needes confesse that wee are thorowe faith truelye grafted into Christ and that euen before wee come to the supper in so muche as no manne can rightlye and orderlye come to the supper which is not nowe already both in baptisme and in the worde That followeth not that the aduersaries fantasie become a member of Christe and therefore is vnited with Christe him selfe And yet it dooeth not heerevppon followe that the institution of the Supper is superfluous by which wee doo not indeede at the first pushe but yet notwithstanding in processe of time doo growe vppe more and more in Christ For him that wee doo alreadye possesse must
say Christ himselfe with all his benefits to the partaking whereof we are called But notwithstanding some difference there is to wit according to more and lesse as they vsuallie say in schooles First The first difference because that when the sacraments are ioined to the simple word or word alone then it necessarilie followeth that there is a more plentifull declaration of Gods good will towards vs and looke by how much there are more obiects in number and they likewise more euident by so much the more vehementlie or earnestlie they doo mooue and stirre vs vp or at leastwise ought so to doo Secondlie The second difference because although the worde alone propounded generallie vnto all bee afterwardes by the power of faith applied vnto euerie particular faithfull person yet this is not there so plainelie and particularlie expressed as in the sacraments in which Christ is verilie offered particularlie and seuerallie to euerie one wherby it commeth to passe that euerie particular beleeuer is after a certeine maner put into the possession of Christ himselfe Q 6 How is the matter ioined with the signes The signes and the things signified are ioined sacramentallie A By a sacramentall maner which seeing it is proper peculiar to them alone must be declared by a proper definition such a one as is fit for that purpose we therefore define or determine that the sacramentall maner of ioining the matter with the signes Why it is called a spirituall coniunction is spirituall by which epitheton or word we conceiue no imagined or feined thing but principally meane that it specially dependeth of the power of the Holie ghost as we haue alreadie said in the declaration of the formall cause Moreouer by that meanes we shut out all grosse and naturall maner of ioining A similitude for as we know that the signs are vpon earth not else where which thing also no man can or will denie so also we hold and conclude that the matter it selfe that is to say Christ himselfe according to his flesh is contained in heauen and not in anye other place as wee gather out of the Scriptures Luke 24.51 Actes 3.21 Roman 8.34 Coloss 3.1 and all the Fathers of right faith and sound iudgement And yet wee doubt not but that the signes are ioyned with the matter that is to say in that respect or so farre foorth as God dooth not onlie as it were a far off shew the signs of the bodie and bloud of Christ but beside the very signes doth also truely giue vnto vs Christ himselfe to be enioyed and possessed of vs. Whereby also it commeth to passe that in this respect aboue mentioned these things may be truely saide to be ioyned together although by spaces of places they are separated far and wide asunder Notwithstanding we holde that this coniunction is true and certaine The sacramentall coniunction is true and sure in so much as that therefore the name of the thing it selfe that is I saye the body and bloud is indeede figuratiuely but yet very significantly and plainely giuen to the very signes to wit vnto the bread and the wine Secondly to the ende wee maye more fully declare this sacramentall maner of ioyning the matter with the signe wee adde that it is significatiue not as though God did onely signifie vnto vs in the Sacramentes What is called a significatiue coniunction the body and bloud of hys Sonne and also his Sonne hymselfe for no doubt but that also hee dooth truelie giue him vnto vs but wee doo it to this ende least anye man shoulde thinke the matter to bee so coupled with the signes that Christs flesh also shoulde nowe be present in earth though it were after a certaine inuisible and incomprehensible maner We say therefore that Christes bodie and bloud is by so great a space absent from the signes euen as the earth it selfe Curiositie to be auoided speciallie in things we are not skilled in is distant from the most high Heauens or from the seate of the blessed touching which wee minde not at any time ouer curiously to dispute or discourse and into which we knowe and beleeue that Christ ascended that so in all our behalfes and for vs indeede he might obtaine and get that same immortal inheritance Notwithstanding we separat not the thing from the signs either as in respect of God who truely offereth both the one and the other Things must be so ioyned that neither they nor other must be confounded or iumbled together or as in respect of the faithfull who truelie and indeede receiue both But we note the difference of place in the coniunction of the thing and the signes that the trueth of Christes fleshe and of his ascension may be preserued safe and sounde neither yet do we for al that by any meanes make void the Lords supper it selfe Q 7 What is to be thought of these manner of speeches The bodie of the Lord is in or with or vnder the bread or nigh vnto the bread and of all or any other that be of the like sort A As yet wee feare to vse these or suche like manner of speaches because they seeme to take awaye the distaunce of places Two causes why these kindes of speeches are not to be allowed which wee necessarilie establishe and allowe or else they vpholde the vbiquitie of Christes bodie which we maie not graunt at any hand although we confesse that besides the signes the thing it selfe is offered vs of GOD and by the faithfull truely receiued but after that maner which we will declare in the tenth question Notwithstanding it shold seeme A christian yeelding for peace sake but yet with good cautions and exceptions that these termes which are vnder for concordes sake may be admitted but not vnlesse a plaine and manifest interpretation be ioyned withall to wit that these particles are so to bee vnderstoode not as though Christs flesh shoulde be placed vppon earth but that we may knowe that besides the signes themselues which are vppon the earth Christ himselfe whiche is in heauen is truely giuen vnto vs as the signes on earth doo beare witnes Q 8 What ought we to iudge of this manner of sayeng Christ is present in the supper corporallie reallie substantiallie A For the selfe-same cause before alleadged wee doo not vse these formes of speech neither Hard speeches with some qualifications and interpretations may be tollerated for a time notwithstanding it should seeme that they also might bee tollerated or borne withal so that we adde the interpretation following to witte that these things doo not pertaine to that manner of coniunction wherby the thing is ioyned with the signes but serue rather to expresse and declare the matter it selfe that is to say that so wee may vnderstand that by the action of the supper there is established and confirmed in vs not onlie the vertue and power of Christ but chiefly our
11.26 vntill his comming againe but for our instruction also this being plaine to vs in that circuÌ„stance of tyme that forasmuch as the bread was broken in the supper before his bodie was crucified on the crosse that bread could not 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 â—owe of hearte to beleeue whatsoeuer the Pelagians the pride of our owne minds would perswade vs to the contrarie GOD prouiding for the curing of this disease in vs Luke 24 25. not onely 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 vs 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 points are prooued out of 1. Corinth 11.23.24 In the second place the deepe and due consideration 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 haue that strength and force in them not of themselues in their owne nature for then all bread and wine should haue 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 haue 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 giue 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 and 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 vs miserable wretches should be set out vnto vs in the sacrament otherwise the Lord Iesus should haue dallied with vs 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 vs. 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 haue beene carried away into 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 haue 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 vs 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 broken for our iniquities as Isaiah saith and his blessed body crucified and his bloud shed vpon the crosse for manie Matth. 26.26 27.28 1. Cor. 11.24.25.26 for 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 so his bodie being represented effectuallie vnto vs by that bread and apprehended applied vnto 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 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 haue 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 whilest 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 vs 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 and 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 as the apostle plainlie prooueth in sundrie places of his epistles by which also they are
the spirituall graces not onelie offered but giuen also vnto vs therin and this likewise to be wrought in vs though our sauiour be in heauen in respect of his bodie Acts. 3.21 Psalm 39.12 we heere as pilgrims strangers on the earth by the wonderfull vnsearchable working of his holie spirit in vs and by the meanes of a liuelie assured faith both which being knit togither doo 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 vnto 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 vs 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 some 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 for if Christ in respect of his humanitie be like vnto vs in all things sinne onelie excepted Hebr. 4.15 and we know by the light of reason vnderstanding that God hath bestowed vpon vs yea by verie experience that our bodies are circumscriptible and tied to a place 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 euery 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 a 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 haue 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 this inough in this place because it is somewhat philosophicall and because also in the next section we shall haue 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 haue vsed to cut the throtes of the godlie withall as it were the 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 Iohn 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 thaÌ„ 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 haue 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 â—his point If papists vnder a false cloke of â—oueltie will not spare to reiect not onely 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 euery 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 froÌ„ 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 Gods 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 onely amongst the doctors of their side as Bessarian Biel Bonauenture Catharin Durand Scotus and others which be the words of coÌ„secratioÌ„ 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 saâ—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 vnto him alone Psalm 148.5 For to him onelie it belongeth to speake the woorde and to haue thinges made and giue 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 haue 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 â— 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 by 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 theÌ„ to esteeme of it not onely 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 my 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 haue embraced the truth of God to our coÌ„forts 1 First I saye that this assertion of Transubstantiation or reall presence of Christes naturall bodie dooth
Thirdlie by this meanes the Lorde propoundeth vnto vs 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 vs hee performing more effectuallie by much the duety of headship vnto 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 vnto 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 so that He dwellyng in oure heartes by Fayth wee are therby not onelie become members of his bodie of his flesh and of his bloud but also he maketh vs zealous prepared and frutefull in euerie good worke both towards the Lord and one of vs towards an other 4 Fourthlie and lastlie the Lord deliuereth vnto vs 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 haue 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 vs to another anie more hinder our growth in this same spirituall fellowship than the varietie of mēbers in 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 I 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 practise 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 vnto 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 vnto 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 haue haue very much cost and labor bestowed vpon vs. 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 afterwards as filthie swine to our former wallow or vncleane dogges to our vomite againe for alas what will that auaile vs 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 vs 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 vnto our selues bicause it reacheth vnto 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 vpon 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 vs all graces both bodilie spirituallie bodilie as the sanctification of all his creatures vnto vs which otherwise we continuing in our sinnes as we must needs haue doone if Christ had not died for vs should haue bin vncleane vnto vs 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 vs 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 vs not onelie to alot vnto 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 vpon 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 vnto thousands of generations to them that loue him and keepe his commandements secondlie the excellencie of the things bestowed which besides that they are bodily and spirituall temporal and