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
is effectuallie made ours whilest we apprehend and lay holde of it by a sound and sure faith applieng the same also vnto our owne hearts and euen in like sort is Christ God and man togither withall his merits not onelie offered but laid holde of in the word and sacraments yea and comfortablie felt likewise to the spirituall sustentaion and nourishment of our soules whereof also this is a good reason that of like thinges there is alwaies and so should be continuallie a like consideration The second place obiected is that sentence reported by the three euangelists Matthew Marke and Luke and Saint Paule himselfe also reciting the institution of the supper which our sauior Christ vsed saieng This is my bodie Matth. 26.26 Marke 14.22 Luke 22.19 1. Cor. 11.24 which they vrge in the letter after this sort Hath not Christ said it in plaine termes and shall not I beleeue it though that my carnall vnderstanding can not conceiue the same To all which I answer first that the question is not of the bare woordes or letter for we as well as they confes the same and what man hath there beene that euer doubted thereof yea what heretike euer was there that would not or did not allege the letter of the text for the mainetenance vpholding of his heresie or error but of the true sence and right meaning thereof which whether they or we haue gaine shall I hope appeare anon to the vpright reader Secondlie we confesse also that we are bound to beleeue all such things as are cōprehended in gods word yea though our sensuall reason cannot in deed comprehend the same for be it farre from vs to labor to bring the incomprehēsible truth of the eternall maiestie within the strait bounds and limits of mans vnderstanding no though he were regenerated and had receiued a great measure of the graces of Gods holie spirit and yet in such sort must we beleeue them all that to such ends also as the lord himselfe hath appointed at no hand stretching thē further than the Lord would haue vs for that is to be wise in our owne eies to make our selues more sharpe sighted than God nor yet restreining them to narrower purposes than the Lord hath laied them out for for that were at the least great vnfaithfulnesse both towards the Lord himselfe and men also neither yet failing in the allegation of them either in the matter maner or ende for if wee do so we doo nothing else therby but heape vp iust condemnation against our owne soules but reuerently receiuing them and faithfully alleadging them in that iuste measure weight and proportion that the Lorde himselfe hath left them vnto vs euen as his onlie lawful and currant coine which we can not clip imbase or impaire anie manner of waye without high treason against his eternall maiestie Nowe concerning the wordes and the plainenesse of them I say that other wordes both in the old and new Testament are as plaine as they which yet notwithstanding must be otherwise interpreted than the woords themselues seeme to import or else not onelye absurdities in reason but errors in religion will insue therevpon For example in the booke of Exodus the paschal lambe with the ceremonies belonging thereto is called The Lords passeouer Exod. 12.11 whereas nowe we knowe and no manne can choose but confesse that it was not the Lordes passeouer in deede but signified and sette out the same rather For the Lordes passeouer was his ouer-passing or passing by the Israelites houses marked wyth the bloud of the Lambe to the Egyptians there to destroy the first borne So likewise in the newe Testament Iohn 15.5 Christ sayth of hym selfe I am the vine than the which what can bee more plaine And yet wee acknowledge wyth our mouthes and beleeue in our heartes that Christ was no naturall vine but rather that hee calleth himselfe so in a certaine resemblaunce because looke what propertie the fruit of the vine hath in respect of our bodies to witte to comforte menne and to make them glad heartes the same hath Christ and the fruites of his grace receiued by Fayth in respect of our soules namelie to replenishe our heartes wyth all Spirituall ioye and gladnesse both of this life and of the life to come And as the braunches of the vine haue nothing of themselues but all that they haue they haue it from the vine it selfe so none whosoeuer they be can bring foorth fruit but by abiding in him and beeing made fruitefull thorow hys grace And euen in like manner is the bread of the Lordes Supper called hys bodie because as wee haue saide before looke what proper and peculiar office the bread hath or yeeldeth to our naturall bodies namely to nourish and strengthen the same the like dooth Iesus Christes bodie broken taken hold of by Faith Spirituallie communicate vnto our soules namelie it feedeth and strengtheneth them to the assured hope and feeling of eternall life And this maner of speech attributing that to the signe which is proper and peculiar to the thing signified is very vsuall in the Scripture as a man meanely conuersant in the same may plainelie perceiue the cause whereof is the straight analogy proportion agreement which is between the signe the thing signified and not anie other respect of consubstantiation transubstantiation or any such like fantasticall dotage Besides all these thinges the very circumstaunces of time place person and manner of dooing doo sufficientlie sette out the vanitie and vntrueth of this grosse interpretation For this Sacrament beeing instituted by Christ him selfe a little before his death in the presence o◠the Apostles who had all their senses satisfied in the beholding hearing and feeling of the naturall bodie of our Sauiour Christ in the visible elements of bread and wine he himselfe sitting at the tabl◠with them and not onely in their hearing speaking these woordes but also in their sight and presence actuallie breaking the bread it coulde not be that that bread offered vnto them as the pledge of his bodie shoulde be his naturall bodie or bodie of flesh vnlesse you will saye that Christ had two bodies one sitting at the Table instituting the action of the Supper and administring the same in his own person and an other borne in his handes and deliuered vnto the Apostles than the which what can be not onely more absurde and blasphemous in respect of our Sauiour Christ himselfe he being by this means made a monster and not become man but also more vnprofitable or vncertain to vs as which might iustly prouoke vs to dout whether of his bodies were crucified for our transgressions And thus as wee doo for good causes before specified as you see reiect this grose sense so for the instruction of the ignoraunt and strengthening of the weake we wil in a fewe lines putte downe the true meaning of these wordes For the better performaunce whereof I woulde haue this to
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
all things We answer that he performed that for which he ascended that is to say he filled or fulfilled the whole mysterie of our saluation which the prophets foretold and the full state whereof as in respect of that for the performance of which Christ came into the world is finished by Christs ascension as it had the beginning of it from his comming into the earth But if we had rather refer these words which also we may do to the frute that followed his ascension into heauen by which not as a seruant but as a sonne he tooke vpon him and entered into the kingdome and gouernment then we shall perceiue that he therefore ascended Iohn 14 2â— that sending downe the Holie ghost he might bestow vpon his church all necessarie gifts for he ascended that he might euen lade men with his graces Ephes 4.8 and heape vp benefits blessings and gifts vpon them which seeing the apostle himselfe speaketh euen in so manie words as it were what man in his right wit would beleeue them that will transfer that to the verie person of Christ which is spoken of the office of his kingdome and the mightie and effectuall power thereof The fourth obiection answered Luke 24.31 But they yet further say he was taken out of their sight or he vanished away from it I grant it but if from hense they may gather this their presence in all places or in manie places or that which they call maiestie euerie where it is woonderfull and pitifull to behold what monstrous opinions in a verie short space haue sprong vp why may not we affirme the same likewise touching Philip Acts. 8.39.40 for he suddenlie did so banish out of the Eunuches eies sight that he was found afterward at Azolus And what was woont sometimes to be tide the prophets themselues appeareth by the example of Elias his disciples 2. Kings 2 3. The fift obiection Acts. 7.35.36 An other place they obiect Stephan saw Christ therefore he was on the earth I denie that for he being on earth saw him set in heauen as the holie historie declareth And to what purpose I pray you should he see him in heauen if he be at his side on the earth So that this miracle is to be considered not in the verie bodie of Christ but in Stephans eies Neither did that rite and ceremonie of the church vsed from all antiquitie whereby men with a loud voice were admonished to haue their hearts lifted vpward saieng Lift vp your hearts The vse of these words Lift vp your hearts in the celebration of the supper tend to any other end but to cause men to mount vp to heauen For to what purpose should that saieng Lift vp be vsed if wee had that in our mouths and in our hands which we seeke for The sixt obiection answered 1. Corinth 15.8 Acts. 9 4.5 c. August in psal 54. Againe Christ was seene of Paule as he went to Damascus Augustine shall answer this for vs. He writing vpon the fourth and fift psalmes saith The head that was in heauen cried alowd for the bodie that was in the earth Much like vnto this forme Acts. 22.17 is that which they yet obiect namelie that Paule saw the Lord when he praid in the temple therfore the Lord was in the verie temple we confesse that he saw him but in a vision or trance It was therfore a spirituall vision neither belongeth it anie whit at all to this present matter in hand and yet though we say it was a spirituall vision we meane not that Paule saw any false or forged thing Hitherto also we must refer other words of the same apostle seeming â—o tend to the same end for they may receiue the same answer likewise The last shift of the aduersaries fullie answered They run at the last to the same starting hole or shift which I call by that name as in respect of them that doo abuse it of the almightie power of Christ And when we set against them this sure ground that God cannot performe somethings then they throw out against vs bitter outcries as though that we were manifestlie and altogither blasphemous and euill men For mine owne part I would require this one thing of them The authors request to the aduersaries standing vpon two parts that they would with an vpright mind suffer such as amongst vs shall answer them and that they would not be caried so friuolouslie yet weaklie the Lord knoweth against such as whose life God be thanked for it freeth them from all suspition of blasphemie The first reason If euerie one denie the power of God that saith there is something which God cannot doo then they certeinelie were blasphemers that said God deceiued God lied and that he could not die Yea but they will say that in as much as these things are not of anie part of his power but rather imbecilities and wants this is not to make GOD weake or feeble but most mightie rather And this certeinelie is the same that long ago amongst others Theodoretus Theodoret did answere the Eutychian heretiks who defended this verie selfe same doctrine by the verie selfe same reason Let vs stay heere then a while and as we say in the prouerbe pitch our staffe for a season It is without all controuersie or doubt that God who at the first made all things of nothing is able vtterlie to turn all things vp side downe yea euen with his verie becke or breath to abolish and destroy them all and yet for all that he cannot effect or bring to passe this that that which hath beene should not be Certeine things that God cannot doo or that some one thing should be and not be at one the selfe same time or that it should at one and the selfe same time be such a thing and not such a thing The reason is because of two contradictorie speeches one of them must of necessitie be false Numbers 23.19 but sith he is God in deed he cannot lie and therefore he cannot either will or do such things as are contradictorie contrary one of them to another Wherefore he shall conuince GOD of lieng and himselfe of follie woosoeuer he be that will cloke and couer Gods almightie power with this deuise by which Christes bodie is circumscriptible and yet it shall in deed togither be present in manie places at once which properlie belongeth to that onelie infinit nature whereby also this is forged framed to wit that the bodie is finite and infinite great and not great yea a bodie and not a bodie The second reason And this I dare aduouch further Whatsoeuer God would once haue without exception to be vnchangeable that cannot be changed by him much lesse can it be abolished or doone away the reason is because God cannot depart from himselfe or be contrarie or vnlike vnto himselfe And I make this without all doubt or
admonished to refer all that they doo to the glory of their head and capteine Christ and to the mutuall comfort and sustentation one of another Out of all that hitherto hath beene spoken or said I would pray the godlie and well affected reader diligently to obserue and note these three things following 1 First that though it be most true that euen by the ministerie of the Gospell preached we haue Christ with all his benefits offered vnto vs and doo by faith wrought in our harts by the ministerie of the same word and working of his spirit take hold of him all his graces of which also S. Paule speaketh to the Galachians saieng Galath 3.1 that Christ was described in their sight and crucified amongst them that yet all this notwithstanding we haue him more plainelie and plentifullie set foorth vnto vs in the vse of the supper whilest that we by faith feeding on him that is the bread of life which came downe from heauen Iohn 6.51 are by that meanes become bone of his bones Ephes 5.30 and flesh of his flesh and after a sort made one with him Iohn 17.21.22 euen as the father and he are one which I speake not to the debasing of the word as though the sacraments were more woorthie and excellent or to the diuiding of Christ for as in respect of his substance he is but one both in the word and the sacraments but as in respect of vs and for our weakenesse sake we hauing more of our sences satisfied in and by the vse of the elements of the Lords supper as for example our sight our tast our feeling yea and our hearing also whilest that in the deliuerie and partaking thereof Christes death is preached vnto vs than we haue in the word which is directed onelie to the eare or hearing 2 Secondlie that this holie sacrament dooth not onelie direct our faith to the death and passion of our sauiour Christ which was performed for vs and all the faithfull manie hundered yeeres agone as the one Hebr. 9.28 Hebr. 10.14 and the onelie sacrifice for sinne neuer to be reiterated because that thereby he being the onelie high priest and eternall sacrificer hath consecrated for euer all them that are sanctified but also yea cheeflie and especiallie to the gracious frutes and effectes that wee receiue thereby as the forgiuenesse of sinnes our reconciliation to GOD the death of iniquitie in vs the assured pledge of eternall life and such like all which are liuelie set foorth and preached vnto vs in the same to the ende that wee maye by faith in a strong persuasion of Gods goodnesse towards vs in Christ be made partakers thereof For otherwise if we had but Christes death onelie and nothing else it would be little auailable to vs for what would it haue profited vs that he had died if by his death he had not brought life and immortality to light 2. Tim. 1.10 but for asmuch as his death and the effects and frutes following the same and flowing from it can not be sundered we therefore stedfastlie beleeue that the faithfull are neuer partakers of the one alone but that also they are partakers of the other likewise 3 Thirdlie that wee must certeinelie know and stedfastlie beleeue that though this holie sacrament doo speciallie and cheeflie direct vs to Christ his death merits obedience and the frutes thereof yet notwithstanding also it doth sensiblie and plainelie instruct vs in the speciall duties of that sound and sincere loue which in Christ and for Christ we as the members of that bodie whereof he is the only head Ephes 1.22 5.23 ought vnfeinedlie to carrie and accomplish one of vs towardes another not onelie as profitable and necessarie for the parties to whome such dueties are performed whilest in the daies of their distresse we releeue them by our wealth or comfort and councell them by our wit which are things that God hath giuen vs euen to the same end but comfortable also to our selues whilest by that as by a bage or cognizance we are knowne both to others and our selues to be Christes disciples in deed Iohn 13.35 and haue sealed vp in our hearts the free pardon and full forgiuenes of all our sinnes Luke 7.47 Iohn 3.14 and an assured pledge also that we are translated out of darknesse into light without the which all we haue in this life and therefore the sacraments also could tend but to our greater condemnation In the third place for the cleering of this controuersie or question of the Lords supper we must haue a watchfull eie to Satans subtleties who painfully laboureth in this point as in all other pointes of Christian religion also by extremities to drawe vs into all corruption Nowe the extremities that in time heeretofore haue burst foorth and are yet euen to this day in manie places stoutlie and stiflie mainteined are especiallie three 1 The first is that of the sacramentaries who hold and defend that Christ in his supper hath left vs nothing saue the bare and naked signes of his death and passion But the trueth is that we are so farre off from allowing this conceit and opinion whatsoeuer our aduersaries babble and prate to the contrarie that wee feare not openlie and in the sunne light to affirme that besides the signes themselues yea and euen togither with the signes wee and all true christians haue the thinges themselues signified not onelie truelie and effectuallie exhibited vnto vs but giuen vs also and bestowed vpon vs because it is most certeine that our Sauiour Christ Iohn 14.6 who is the trueth it selfe and cannot lie dooth in deede and assuredlie accomplish vnto vs all the promises which hee made vs and meant to seale vnto vs by the vse of the signes in the sacrament that so we might become partakers euen of his verie substance and grow vp also with him into one life and being And though this cannot be comprehended by the eie of mans reason and vnderstanding no more than manie other things in our christian religion yet we cannot choose but know and confesse that this is sensiblie set foorth vnto vs in the vse and participation of the supper by seuerall meanes and instruments some of them being outward as the elements in the sacrament and some inward as the spirituall grace represented thereby for we are not angels but men Eccle. 12.7 consisting as the scripture teacheth vs of bodie and soule and therefore the Lord by the vse of his word and sacraments hath prouided for both parts as the word for our eares Rom. 10.17 and our eares for hearing of the same that so faith might be wrought in our hearts and the elements in the sacrament for our tast sight feeling c and yet our soules to be nourished and fed not with anie or all of these outward things for how cā outward corruptible things nourish inward immortall substances but onelie with
vtterlie ouerthrowe and destroy the nature of a sacrament which as all men knowe and confesse must euer consist of two partes to wit of visible elements and inuisible graces the trueth whereof appeareth not onely by the generall consent of all men as before is alleadged but also by the particular viewe of all the Sacramentes mentioned in the olde or newe testament But this trueth is not onely defaced and laid euen wyth the ground but swalowed vp also and as it were broght to nothing if so be it that the nature and substance of the elements bee either chaunged or vanish awaie in this matter of the lords supper as some affirme and hold the things represented by the same come in their place The reason wherof is plaine and euident to witte that the one parte of the Sacrament namely the visible signe is then and there absent And therefore it must of necessitie followe that not onelie the nature of a Sacrament is destroyed but by consequent also the Sacrament it self because the nature of a thing being taken away the thing it selfe can not stand or continue for the nature is it whereof the thing it selfe consisteth Yea this also falleth out vpon it that those men that in the pride and vanitie of their owne hearts inlarge the number of Sacraments aboue them that christ hath left vnto his church publishing to the worlde that there are seauen where indeede there are but two In the true and naturall vse of the worde Sacrament are founde not onelie to bee clippers of the Lordes coine but vtter defacers of his holie ordinaunce in taking from the Churche whatsoeuer they pretend to the contrarie one of those that Christ hath left to the same for the comforte thereof beeing founde likewise by this meanes not onelie presumptuous against Christ but iniurious also to the people in spoiling them of so great consolation So fruitfull in vngodlinesse is the euill weede of corrupt doctrine Indeede if the signe of the sacrament and the thing signified by the same were thinges contrary they might haue some shew of reason for this vnmeasurable affection but forasmuch as wee all knowe them to be not things contrary but diuers no doubt but they not onely may but do very well stand together the one of them beeing so farre from destroying or defacing of an other that they in a most louing consent agree and concurre together to the setting foorth of Gods glorie and the spirituall good and comforte of hys children Wherefore I saye it cannot be auoided but that they doe very ill that do thus malapertlie disioyne and put in sunder such things as God hath most wiselie ioyned and glewed as it were fast together 2 Secondlie I affirme that this doctrine is woonderfullie iniurious vnto the glorified bodie of our Sauiour not onely whilest it fetcheth him from heauen the place of all such blessednesse as can not be conceiued much lesse spoken of into the earth the place of all vnspeakeable miseserie and wretchednesse which yet is not all this circumstaunce further aggrauating the error of this vniust assertion that they make the blessed body of Christ our Lord and god subiect to the call of a mortall and miserable creature the priest I meane as they name him as though if he bade go it should go or if he commaunded it to come it shoulde come c But also whilest it maketh it to be rent and torne in peeces not only with the teeth of good mē a matter which our nature abhorreth both in respect of the rawnes of it also in respect of the substāce of it for we are not Anthropophagi that is eaters of mans flesh but euen with the teeth of the wicked and vngodlie also which euen for this cause if there were no more is most vntrue and false because that then they shold liue for euer Iohn 6.54 in as muche as all that eate his fleshe and drincke his bloude haue this promise that they haue eternall life And yet these wicked menne cease not heere but proceede to further impietie some of the chiefest among them affirming though in deede others are not so resolute in it by whyche also wee may see that there is not so muche vnitie or consent amongest Popishe diuines and doctors as they pretend that mice rattes dogges hogges and other vnreasonable creatures falling vpon consecrated hostes and deuouring the same doo vndoubtedlie eate the blessed bodie of our Sauiour And if they staied heere their sinne were somewhat lesse but this is not all the mischiefe that falleth out in this behalfe for whereas in trueth and christian religion the bodie of our Sauiour Christ is now immortall and in immortall glorie as Gods worde and the articles of our Beleefe agreeing wyth the same doo plainelye teache vs these menne subiect it to putrefaction corruption and wormes by reason of the long reseruation thereof and at the last to consuming in the fire a fact of most horrible crueltie if it were Christes flesh but no maruaile though they deale so wyth him when they handle hys Saints as hardelie as that commeth vnto which thing experience of all ages dooth sufficientlye prooue because it maye not otherwise bee made awaye as they themselues confesse if it be once taken wyth hoarinesse mouldines or such like If any man doubt of the truth and certaintie of these points obiected against them lette hym but reade their owne workes and hee shall see the matter sufficientlie cleared Yea I suppose that the verye aduersaries themselues will not growe so shamelesse as to denie that which with a full mouth and in the open Sunne light hath beene published by the best of their side And if they woulde or shoulde yet wee haue the liues and the leaues the wordes and the workes in sentence and sense for manner and matter to charge them wythall and to throwe this dung into their faces 3 Thirdly I say that by consequent it dooth most cursedly confounde if not vtterlie subuert and ouerthrowe the humanitie of our Sauiour with his Godhead whilest that which indeede and all trueth is proper and peculiar to the eternall Deitie onely for example to be euerie where which can not agree to anie but to GOD alone as both reason and religion will sufficiently perswade if wee will giue eare vnto the same is yet notwythstanding most blasphemouslye attributed and ascribed to his manhoode which as hath beene already shewed before and shall more plainelie if GOD will be prooued heereafter is and must of necessitie since the time of his moste glorious ascension into Heauen and sitting at the right hande of the maiestie of GOD his Father the very onelie seate and throne as it were of his bodilie residence bee circumscriptible and tied to a place As for that which they are woont vsuallie to obiect for the impeachement of this trueth and the establishement of their owne errour beeing taken from the glorification of our Sauiours bodie is easily beaten backe and
aunsweared as which indeede if it bee well weighed is not onelie vntrue as in respect of it selfe because though glorification implie a most excellent and heauenlie estate dooth not yet for all that destroye the essentiall properties of bodies glorified but most absurde and false also as in regard of vs. For if the glorification of Christs bodie haue remooued or taken awaye that essentiall propertie to witte that it shoulde truelie and indeede bee tied vnto a place then the like shall bee perfourmed and the same effect followe in all the glorified bodies of the faithfull after the resurrection because our Sauiour hath not onelie glorified his owne bodie for himselfe hee rising therein a mightie conquerour ouer death and hell and nowe triumphantlie ruling and raigning in the heauens in all maiestie but for our sakes also hath atchieued that greate honour wee hauing from him this assured promise in his worde Philip. 3.21 that God shal chaunge our base and vile bodies that they may bee fashioned like vnto his glorious bodie according vnto the mightie working whereby hee is able to subdue all things vnto himselfe But to saye that our bodies glorified after the rising againe of the same in the generall day of iudgement shall be euery where a rashe and vncertaine yea a beastlie and blasphemous assertion because it ascribeth that vnto vs which is proper and peculiar onelie to GOD for vnto hym alone it perteineth to fill heauen earth and all places alwayes and at one tyme as infinite places of Scripture doo plainelie prooue therefore this opinion also concerning Christes glorified bodie beeing euerie where or in infinite places at one time must of necessitie be suche likewise 4 Fourthlie it dooth directlye destroy and as it were at one blowe blotte out and deface all those Articles of our moste pretious Faith and Christian religion whych doo concerne Christes assured ascension into Heauen hys maiesticall sitting at the right hande of the Father and his glorious comming agayne from thence together wyth that infinite number of moste playne places of GODS holie woorde that out of the writinges of the Prophetes and Apostles may bee drawen for the proofe of those moste comfortable and necessarie pointes To deale wyth euerye one of these by themselues shortely and in fewe woordes I woulde faine knowe if our Sauiour Christ be here vpon earth in respect of his bodilye power and presence howe hee can iustlie as in regarde of the same hys bodye bee sayde to haue ascended into Heauen Or let them tel vs if hee remaine wyth vs in hys flesh how hee can bee truelye saide in hys manhoode to sitte at the right hande of hys Father in Heauen Or howe it can bee in religion or reason affirmed that our Sauiour shall come from Heauen with great power and glorie to iudge the quick and the dead seeing he is here on earth already The Scripture telleth vs for his ascension Actes 1.9 that in the sight and beholding of the blessed Apostles yea whiles they looked stedfastly towards heauen he was taken vp Let them shew so much for his bodilie abode vpon earth and proue it by such substantiall witnesse and wee are readie to yeelde Besides we knowe by the worde and therefore beleeue it that as he was seene go into heauen Actes 1.10 so shall he come againe but hee was seene to ascend thither bodilie and therefore so shall hee returne from thence againe I suppose they will not saye that our Sauiour had two bodies one that hee tooke wyth him an other that hee left heere for that were to make him altogether monstrous and men scrupulous none knowing in whether of them hee perfourmed the work of their redemption And to saye that that one blessed bodie of his was diuided is as absurde and erronious because it can not be so but that the whole bodie it selfe must be impaired and mangled at the least if not destroyed and so the woorke of saluation ouerthrowne To stand vpon anie naked interpretation touching the right hand of God will not serue their turne for there being nothing meant thereby in this article of our beleefe but the great glorie that is in heauen prepared for the saints and that most excellent blessednesse that belongeth to them whereof our sauior Christ was in a most full measure made by his ascention into heauen as in respect of his humanity absolute partaker what could they gaine Doo they imagine that it would heervpon insue that Christ should be euerie where and by consequent on earth but they are deceiued for why doo they not as well consider the word sitting which implieth locall residence in a place or doo they not know and beleeue that heauen it selfe is not euerie where but locall rather or will they not see that without warrant of the word yea contrarie to the same which in sundrie places opposeth heauen and earth one of them against another or sence of humane iudgement they iumble and confound them togither Reason will lead vs to this that none can be said to goe vp into the place where he is or to come downe from it when he remaineth there And though wee minde not to subiect our sauior speciallie as in respect of his eternall Godhead to humane sence yet by the same we may and ought to be ledde not to destroy the essentiall properties of his manhood Now then whether shall wee beleeue this trueth of the Lord or mens fantasies that go about to peruert our persuasions and deceiue our vnderstandings Let men of the worlde deeme what they lust this is the truth that God hath sanctified vnto vs in his word and I doo stedfastlie beleeue it in my heart and will throgh Gods goodnesse and strength alwaies confesse the same with my mouth that from the very time of Christes ascension into Heauen Acts. 3 2â— The Heauens must conteine his naturall bodie vntill the time that all things be restored that is euen to the worlds end 5 Fiftlie I say that this opinion dooth vniustlie depriue vs of all such spirituall graces and comforts for our consciences as God the father in his sonne Christ by sending the Holie ghost the third person in the deitie hath not onelie promised but in good time wil performe and bestow vpon the whole church generallie and euerie sound particular member of the same yea if we wey it well we shall finde that it is the ruine and bane of the church it selfe both in the whole bodie of it and in the seuerall parts Our sauior himselfe in most plaine and expresse terms faith Iohn 16.7 I tel you the truth it is expedient for you that I go away for if I go not away the comforter will not come vnto you but if I depart I will send him vnto you Hee that knoweth anie thing of truth is well acquainted with this that generallie all the word but most especiallie the comfortable promises conteined in the same be as it were the life
saide a posse ad esse the consequence or reason is not good which were sufficient aunsweare to this friuolous and vaine obiection mannes reason in the blindnesse and corruption of it beeing endued wyth strength and force enough to aunsweare the same besides this I say wee that are truelie taught of GOD both by his worde and spirite do knowe that though wee beleeue that the Lorde can doo whatsoeuer pleaseth him both in heauen and in earth which serueth wonderfully to magnifie hys almightie power in the exceeding excellencie thereof and greatlie to strengthen our weake faith in the dayes of our calamities and distresses yet notwythstanding we firmelie beleeue that hee will not onelie doo nothing but that hee can not doo anie thing in regarde of vs contrarie vnto that will of his that hee hath reuealed for vs in his word For euen as a manne of might on earth hauing giuen foorth hys speache of assurance in the woorde of a Prince or Christian though perhappes to one farre inferiour to himselfe is yet notwythstanding tied thereby not as in respect of his power for that remaineth as greate after as before but as in regarde of his credite and the persons to whome hee hath by his woorde after a sorte as it were bounde himselfe so is it wyth the Lord to vs-ward And the reason of this is not the abridgement or shortening of his power for be it farre from mortall men to presume in any thing though neuer so litle to restrain the eternal power of the immortall God but because his will and power I meane of the same as they are reuealed to vs by his woorde and particularlie by his promises made vnto vs therin concerning the same be in respect of vs so conioyned and knit together that looke whatsoeuer hee will doo that hee can doo and looke whatsoeuer he can do that hee will doo Oh howe vnreasonable is this that wee will giue earthlie Potentates leaue because of their high callings and excellent wisedome that wee suppose to bee in them nowe and then to hedge in the boundes of their power and authoritie by their woordes at their owne pleasure and will not graunt or yeelde so muche to the Almightie Surelie there is very great and good reason to the contrarie for as for menne by reason of the blindenesse and ignorauncie of their owne heartes they can not well tell when it is good either to straiten or enlarge themselues whereas GOD by reason of the fulnesse of goodnesse that is in him can not choose but doo good whether he inlarge or abridge himselfe But to make all this plaine by one or two examples in steade of manie we are all perswaded that God can not drowne the worlde anie more wyth the waters of an vniuersall floud because wee knowe by his woorde he will not for the more certaine and assured sealing vppe of the same in our heartes and not for anie discredite vnto hym or shortening of hys arme and power hee hath not onelie geuen vs his comfortable and sweete woorde of promise but hath sette his bowe in the cloudes Gen. 9.12 13 c to bee a moste effectuall pledge of the same vnto vs. Agayne wee all doo knowe and beleeue that though GOD in respect both of hymselfe and his almighty power with whome all thinges yea the most hardest are possible can if he would saue all men yet we feare not to saye and affirme that in respect of vs hee can not saue all menne because wee knowe by his reuealed will in his woorde that hee will not saue them all For some as well for the manifestation of hys iustice and iudgement against all vngodlinesse must bee the vesselles ordayned for destruction as well as others also for the declaration of his mercie in sauing whom hee will vesselles of saluation and eternall life And euen the like maie we conclude touching this matter of the Supper namelie that though wee were perswaded or shoulde graunt agaynst all trueth and reason that Christ as hee is GOD might doo what hee woulde or as hee is man might bee euery where yet because hee hath reuealed the contrarye in his woorde and namelie that hee will haue hys bodye to bee circumscriptible and tied to a place to wit Heauen yea which is more to a certaine place in heauen for though Christ as in respect of hys eternall Godhead fill Heauen and earth and the heuen of heuens is not able to conteine him yet in respect of his humane bodie though it be glorified he is must be conteined in some part of the heauens that therefore it can be no iniury at all to him neither any debasing of his omnipotent power to say that now he cannot be bodilie in the sacrament much lesse bodilie in so manie sacraments as be celebrated and ministred in so sundrie and infinit places at one time no more than it is to God the father in saieng that now he cannot drowne the world or saue the reprobat as hath beene before declared Thus much I thinke sufficient and inough to all these obiections being willing heere to finish this present short treatise sauing that I haue thought good in this place to adde euen as a chalenge to the aduerse partie and as matter of necessarie instruction to such as either be simplie ignorant for as for the malicious blinde it is almost impossible to reclame them or doo alreadie in some measure see the truth these three points following 1 First that I am readie in all holy loue largelie to answer anie thing that christianlie shall be further obiected concerning this question I say christianlie obiected for if anie shall either curiouslie or captiouslie propound anie thing I thinke it most conuenient rather to leaue such in their owne follie for a season till it shall please God at some one time or other euen extraordinarilie as it were to make them to see the same if it shall so please him than to spend time and to trauell in fatisfieng of their vaine curiosities 2 Secondlie that though this point of transubstantiation brought in by papists be great and grosse concerning the matter of the supper yet that they faile not alone heerein which might perhaps make their heresie lesse heinous but holde manie moe errors concerning that point some of them as palpable if not more grosse and blasphemous than this and some of them lesse To pursue them all and in a large sort I minde not at this present because it hath beene alreadie performed by men of great excellencie the Lord may heerafter giue a more fit occasion yet I will rehearse touch a few desiring the godlie reader with all holie wisdome to consider both of them and the rest of that sort 1 First in that they make it a sacrifice propitiatorie as they call it for the quicke â—nd the dead by which they doo not oneâ—ie scorne God deride men whilest they make men beleeue that God will be pleaâ—ed with
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
eternall arise to such a huge number in the seueral sorts and great varietie of them that are not able to thinke of them or anie one of them according to their woorthinesse muche lesse to account or number them and thirdlie to consider our selues receiuing them to whome the Lorde freelie and of his owne goodnesse giueth these great mercies not onelie when wee had not deserued the least of them but euen then when euery one of vs had deserued eternall death and condemnation to be poured foorth vpon vs and ours 3 And lastlie in care and conscience of a most holie and christian conuersation that seeing wee are in the holie Supper made partakers by faith of Christs death and resurrection and that wee fullie perswade our selues by the truth of the word Roman 4.25 that he did not onlie die for our sinnes and rise for our righteousnesse but also performed that excellent and great worke to teach vs Roman 6.1 Coloss 3.1 by his death to die to vngodlinesse and by his resurrection to rise vp to that holinesse that may bee acceptable before God profitable to our brethren and comfortable to our selues wee hauing by that meanes and to that end our spiritual life and being from him that therefore we should liue soberlie righteouslie Titus 2.12 and godlie in this present euill world and that in the sound affections of our harts before God and in words and deeds before men that when it shall please him to finish the daies of our wearisome pilgrimage we stedfastlie looking for that blessed hope and full-fruition of eternall life may be glorified with him in eternall blessednes which thing the Lord grant vs euen for his crucified Christes sake to whom with the Father and the Holie ghost three persons and one eternall God be giuen all honor praise power glorie both of vs and of all people euen now and at all times for euer and euer So be it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TO THE READER AT the motion and request of sundrie my deere friends in the Lord I haue thought good to put downe these two praiers following not thereby minding either to tie anie person to the vse of these onelie for they may according to their seuerall necessities conceiue some other of their owne or practise some better forme alredie set foorth by men of greater gifts or feeling nor yet so to busie their minds and to occupie their heads as that they should be imploied in these when the publike praiers and exercises of the church performed by the ministers are in hand for be it farre from vs when the minister Gods mouth speaketh from the Lord to vs or when he as our mouth speaketh to the Lord for vs to haue either our hearts or our mouthes occupied about any other thing than the reuerend hearing and consenting vnto of such things as hee vttereth But that aiding the infirmitie of our brethren such as haue not the gift to conceiue praier and shall thinke this fit for themselues might haue a forme to exercise themselues in both before they repaire to the publike exercises of the church and also after the celebration and partaking of these reuerend mysteries shall be finished A PRAIER TO BE SAID BEFORE a man repaire to the partaking of the Lords supper O Eternall God and most mercifull father I thy poore and vnwoorthie seruant doo humblie beseech thee in Iesus Christ thy deere sons name and for his sake gratiouslie through his death and obedience to pardon and forgiue me all my sinnes whatsoeuer which at anie time by thought word or deed I haue through negligence ignorance or knowledge committed against thy diuine maiestie or anie other And because both by reason of the curssed corruption of mine owne nature and the infinit multitude of my sinnes also I am slow dull of heart to beleeue seale vp in my soule I pray thee O Lord this great benefit of the free pardon full forgiuenesse of all my sinnes by the assured testimonie of thy blessed spirit bearing record vnto my spirit that I am thy childe and by vnfeined parddoning and forgiuing of others which anie maner of way haue offended against me Yea make the death and resurrection of thy sonne so powerfull effectuall in me that I may not onelie feele and finde in the same the forgiuenesse of all my sinnes both generall and particular and the hope of eternall saluation but also that I may be instructed thereby all the daies of my life more and more to die vnto sin and dailie more more to liue vnto righteousnes of life and holie conuersation And forasmuch as through thy goodnesse I haue purposed this day to communicat in the vse of thy blessed word and sacraments I beseech thee good father to pearse mine eares to prepare my heart yea and so to direct all the parts and powers of my body and soule that I may not onelie reuerentlie and profitablie hearken to thy voice speaking vnto me out of thy word laboring all the daies of my life to conforme my selfe to the knowledge faith and obedience of the same but also that I may assuredlie be made partaker of the frutes and effects of the death and passion of thy deere sonne which it pleaseth thee in that holie sacrament to offer vnto me To this end and purpose I beseech thee to grant that I be not carried away in the contemplation and consideration of the earthly and corruptible things obiected therein to my sences but that my faith may be set vp raised to the spirituall beholding assured feeling and full fruition of these graces which it pleaseth thee by the same to offer vnto me Giue me grace good Lord to bring with me a stedfast faith in the truth of thy promises that by it as by an eie I may looke vpon and by the same as by a hand I may apprehend Iesus Christ thy sonne sitting at thy right hand to be my onelie and continuall iustifier sanctifier and redeemer Grant me grace also to bring with me as an earnest hatred of all my former euils whatsoeuer so a sincere loue of all righteousnesse and well dooing that I by the power of thy spirit crucifieng the old man with the lusts and concupiscences therof speciallie such as beare the greatest sway in me may be strengthened in the new man dailie to thinke speake and doo those things which may be acceptable and well pleasing in thy godlie presence And I beseech thee further to giue me grace to bring with me sound sincere loue towards all men yea euen towards mine enimies that I may not onelie forget and forgiue all the iniuries wrongs that they haue deuised said or doone against me but also pray earnestlie vnto thy maiestie for them and purchase and procure