and soule of the church it selfe The veritie and certeintie wherof though it lie in Christ 1. Cor. 1.20 because in him al Gods promises are yea and amen yet the particular applications of the same to our owne harts must come from the powerfull working of the holie spirit But how shall we come to the effectuall feeling of these if the force of the spirit be not shed abrode into our hearts or how can the holie spirit be called the pledge of Gods promises Ephes 1.13 and the earnest penie of our adoption and saluation if that promise of our sauior Christ be not accomplished or how can we find comfort against the feare of death or peace in our consciences against the sight of sinne and iudgement due vnto vs for the same without this Of a truth the remembrance of our dissolution and departure hense this being remooued shall be greeuous and the horrour of hell the iust punishment of our iniquitie will be readie euery houre to ouerwhelme vs. Wee need not stand long vpon this point either this must be true that wee haue the Holie ghost in most abundant measure by the bodilie absence of our sauior Christ giuen to the church as before is said and proued and so a spirituall supplie bestowed vpon vs for a bodiely want that being more excellent than this because the apostle saith that hensefoorth we know no man after the flesh 2. Corinth 5.16 yea though we had knowne Christ after the flesh yet now henseforth know we him no more or else if Christ be heere bodilie present the Holy ghost is not yet come nor the apostles indued with miraculous graces nor the fulnesse of the Gentils gathered in nor the comfort and peace of the church prouided for all which are fearefull to thinke vpon but much more horrible to feele and in deed are quite cleane contrarie to the truth of the word and if we had no more but onlie the second chapter of the Acts of the apostles it were sufficient to ouerthrow the same 6 Sixtlie this assertion dooth not onelie closelie but openlie accuse Christ himselfe of manifest lieng vntrueth who as both the prophets and apostles doo beare witnesse did no sinne Isaiah 53.9 1. Peter 2.22 neither was there any guile found in his mouth He himselfe hath plainlie told vs The poore ye haue alwaies with you Marke 14.7 and when yee will ye may doo them good but me yee shall not haue alwaies And againe elswhere Iohn 14.2 I go to prepare a place for you If this be not blasphemie to doo what we can to taint him with falshood that is both truth it selfe and the author of all truth I know not what is blasphemie And yet this iniquitie staieth not heere for it depriueth vs first of the comfort of the forgiuenesse of sinnes because if our sauiour haue beene tainted with anie manner of iniquitie though neuer so small he cannot be a price and ransome for sin because he that must recommit sinners to God must of necessitie be free from transgression Secondlie it dooth as it were violentlie take and pull from vs the hope that we haue of the heauenlie inheritance For why hath our sauior Christ sundred himselfe for a space from vs as in respect of his bodilie presence not yet leauing vs comfortlesse for he hath giuen vs his spirit to supplie as it were his absence but to the end that we might heereafter in time to come most comfortablie enioye him bothe in bodie and soule for euermore Dooth not hee himselfe say Iohn 16.16 Yet a little while and yee shall not see me and againe a little while and ye shall see me for I go to my father And in another place Though I go to prepare a place for you Iohn 14 3. yet will I come againe and receiue you vnto my selfe that where I am there may yee be also And yet all this notwithstanding superstitious and brainesicke people dare with open mouth affirme that we haue him continuallie with vs here vpon earth and that not in respect of his spirituall power and presence onelie wherevnto we our selues most gladlie yeeld as a verie principall comfort vnto vs in the daies of all our distresses because in that respect as God eternall with his father we beleeue that he filleth all places both in heauen and in earth and is said to be with the beleeuers euen vnto the end of the world Matth. â—3 20 but as in respect of his corporall and bodilie presence also than the which nothing vndoubtedlie can be more false and absurd as hath beene sufficientlie shewed alreadie and plainelie prooued before Now hauing waded thus farre in the trueth and certeinetie of the matter it selfe wee might safelie shut vp and conclude this point but that there remaine sundrie of the aduersaries obiections to be answered wherin I cannot but let the godlie reader vnderstand that I minde not to answer either all of them or manie of them because the most in trueth be friuolous and vaine and it would be ouer tedious to wade into such idle and vnprofitable matter Three there are in deede which because they seeme to be of speciall strength and ordinarie vse I can not let passe Two of them are taken from the words of the text of holie scripture and the third from the omnipotencie and almightie power of our sauiour Christ which though they be common things in deed and such as might as easilie be reiected as obiected because the controuersie is not touching the plaine wordes of the text and the almightie power of Christ as God for be it far from vs to be so absurd as to draw things of such euidency and excellencie into question but we striue rather as for the true sence naturall meaning of the wordes so for the veritie of Christes person and the essentiall properties of either his distincted natures yet we cannot but both for the strengthening of them that be weake and ignorant in the same as also for the discharge of our conscience before God and man but in a word or two as it were make a short but withal a sound sufficient and true answer I hope to euery one of these three seuerallie and by themselues 1 The first place obiected is these words of our sauiour in the gospell after Iohn Except ye eat the flesh of the sonne of man Iohn 6.13 and drinke his bloud ye haue no life in you Weerevnto I answer first that neither these words neither the rest of the chapter can in anie probabilitie or shew of reason properlie be vnderstood of the Lords supper And if we had no more for it but this yet were this sufficient because at that time the supper it selfe was not instituted and ordeined but a long while after as in the euangelists writings dooth plainelie appeare but must rather be referred to our spirituall communicating or partaking with Christ by the meanes of a liuelie
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
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
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
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