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
the spirituall graces not onelie offered but giuen also vnto vs therin and this likewise to be wrought in vs though our sauiour be in heauen in respect of his bodie Acts. 3.21 Psalm 39.12 we heere as pilgrims strangers on the earth by the wonderfull vnsearchable working of his holie spirit in vs and by the meanes of a liuelie assured faith both which being knit togither doo easilie ioine togither thinges that be as farre asunder in respect of distance of place as one end of the earth is from the other and as farre asunder as heauen and earth themselues are or else how could we either beleeue the holie catholike church and feele the communion of saints seeing it commonlie falleth out that the members of that holie fellowshippe are sundered one of them from another in respect of great distance of place or be assured that Christes righteousnesse is become ours seeing he is in the heauen and wee on the earth if by faith we did not take holde of the same and applie it vnto our selues Besides if men should imbrace this sacramentarie opinion what were it but to euert as the trueth of Christes promises so the certeinetie and assurednesse of his word who in plaine termes calleth this holie sacrament his bodie Wherfore be it far from vs to approoue of anie such dotage as defaceth the trueth of the word derogateth from Christe and vtterlie destroieth our owne faith than which what can be more horrible to heare or fearefull to thinke 2 The second extremitie is that of consubstantiation some affirming that there is deliuered to the people they receiue togither with the substance of bread the verie substance of Christes verie naturall bodie so that there is as it were an intermingling or mixture of both the substances in the action of the supper But this opinion is iustlie to be disliked and reprooued not onelie because of the absurdities which it hath common with the heresie of transubstantiation whereof we will speake in the next place but also because it is quite and cleane contrarie to common sence reason confounding and iumbling togither two seuerall distinct substances and making the lesse to wit the substance of the bread to comprehend the greater that is Christes humane bodie yea euen his verie Godhead heauen and earth is not able to conteine Besides it dooth vtterlie take away an essentiall propertie of Christes bodie Isaiah 66.1 Acts. 7.49.17.21 for if Christ in respect of his humanitie be like vnto vs in all things sinne onelie excepted Hebr. 4.15 and we know by the light of reason vnderstanding that God hath bestowed vpon vs yea by verie experience that our bodies are circumscriptible and tied to a place it must needs follow that Christ in respect of his manhood or Christ as he is man is and must be tied to a place and not be in euery place as he must needs be if these mens assertions be true which is nothing els in deed but vtterlie to destroy Christs body which also I prooue against them thus Whosoeuer taketh away the essentiall propertie of anie thing taketh away also the verie thing it selfe This proposition is prooued by this marime in logike If the definition of a thing which cheeflie consisteth of the essentiall propertie of the thing be taken away then the thing it selfe also defined falleth away as for example If reasonable liuing creature which is the definition of a man be taken away what shall become of man or where shall he appeare which is the thing defined whereof also there is good reason because the essentiall propertie is it that constituteth or maketh the thing Hitherto the maior proposition as we say in schooles with the proofs thereof Now foloweth the minor or second proposition But these men take away the essentiall propertie of a thing to wit of a bodie which is to be circumscriptible or tied to a place which is in deed an essentiall propertie of the bodie of man and therefore of Christes bodie as hee is man whilest they will haue him as he is man in sundrie places at one time If anie man will denie this it may easilie be prooued both by their owne writinges in sundrie places and also by the definition of a bodie which is a quantitie that may be diuided according to the threefold measuring receiued amongest men that is length breadth and thickenesse and likewise by the description of a place which is defined to be a nighnesse or touching of the thing conteining and the thing conteined The conclusion therfore is that in taking away place from the bodie of Christ which they doo whilest they place it in euerie place whereas in the nature thereof it can be but in one place at one time they doo vtterlie destroie the bodie or humanitie of Christ or at the least confound it so with the Godhead as Eutyches did that they make a confusion whereas in all trueth and vprightnesse there shoulde remaine a distinction of the proprieties of either nature in his blessed person But of this inough in this place because it is somewhat philosophicall and because also in the next section we shall haue occasion to deale with the like 3 The third extremitie is that of transubstantiation mainteined altogither by the Romish catholiks as they will be called who hold that the bread and wine the substance thereof vanishing away and nothing being left but the accidents or qualities thereof as in the bread roundnesse whitenesse c and in the wine rednesse moisture c are changed and that by the power of certeine words spoken by the preest as they name him ouer the elements they are turned into the verie naturall bodie and bloud of our sauior Concerning this point and the branches therof I minde to speake both more particularlie and more fullie because it is one of the popish opinions that greatlie at this present troubleth the christian world and namelie our flourishing isle of England and also because in the daies of persecution heeretofore both within this land and elswhere it hath beene the common knife that the wicked haue vsed to cut the throtes of the godlie withall as it were the hatchet to chop off their heads It may be that in this my poore trauel some may be conuerted from falshood to truth and so be saued in the day of Christ or if that gratious effect followe not in the aduersaries yet I hope the friendes and louers of truth shall by this meanes be somwhat staied that they be not caried away with certaine inticing and inchaunting wordes in the mouths of some seducing spirites whom Antichrist Satans eldest sonne hath thrust into the worlde to peruert men from the truth and obedience of God 1 First for the name of Transubstantiation I feare not to affirme that it is verye newe and neuer heard of before the days of pope Innocent the third who was about the yeare of our Lorde 1205
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
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
that God dwelleth in vs Iohn 4.12 and yet we beleeue and confes that he dwelleth not in his saints by his vnion or vniting 1. Corinth 6.19 For our bodies are so the tēples of the holy ghost that yet they make not one subsistēce or being with the holy ghost sith that the sanctified party is seuerally by himselfe a certaine thing so likewise the holy ghost to wit god eternall So a wicked spirit and some one possessed with the same wicked spirit are ioined togither yet the vncleane spirite is not in man as the soule is in the bodie For the wicked spirit remaineth by it self a certain thing much like as the ghest is in his inne and againe the possessed with the wicked spirit is so become the inne or lodging place of the wicked spirite that yet the ghest is another from him As for vs we affirme the person of the word or son of God so to dwell in that manhood that he hath taken vnto him that hee hath vnited himselfe thereto by a personall vnion so I say that the nature taken or assumed being sustained and vpheld in the nature taking or assuming maketh yet notwithstanding but one person which is the eternall worde of God Hereupon it foloweth that there are not two sonnes of God much lesse two Christs one the son of Marie the other the son of God Matth. 1.21.23 but one Immanuel and sauior onelie And this is the very true description of the personall vnion as wil yet much more plainelie appeare if we compare with this truth touching the personal vnion Sundrie sorts of errors the descriptions that are partlie felt from the olde heresies and partlie anew deuised by the fresh furbushing of the aforesaid heresies First there are some that feare not openly to say that the habitation or dwelling of God in Christ is not otherwise to be considered in Christ or that he doth no otherwise dwell in him than in other men yea than in other creatures Iacobus Andreas assertion and the same confuted Iacobus Andreas in those his Thesis or propositions by which he blowed to the field or bade the battel wrote the same euen in so many words as you would saie to wit that the habitation or dwelling of the son of God in Christ is not otherwise to be considered than in all other creaturs whatsoeuer as in respect of his essentiall habitation or dwelling for God is euerie where If a man demaund what shall be the difference of the personall vnion this shall be their answeare that it consisteth herein that into all other things the godhead hath powred forth some properties or qualities but into Christes humanity or manhoode hee hath powred all properties A wonderfull thing that after that these opinions haue nowe a long while since bin tossed and by the solemne and most iust iudgements of Christes church condemned and confounded by so many darts as haue come from heauen it selfe against the authors and fautors of these vngodlie blasphemies a maruellous thing I say that there should now spring vp some as dare be bolde both by worde and writing to maintaine and defend the same and that with so great reioicing and commendation of most vnskilfull men for who is he vnles hee be altogither blinde that seeth not that if the word be no other wise present in christ thā in many things that is to say beingly presently powerfully as in schools they were woont to say that then Christs person is destroied His heresie is declared before as Nestorius taught And that if wee grant an effusion or powring forth of all the proprieties of the godhead into the flesh assumed or taken that then the other part of the vngodlie assertion of Eutyches Concerning him and his heresie see before shall be erceted and set vp A wonderful wound indeed flowing from such diuers matters to wit the seperating of the naturs on the one side the effusion or powring forth of the properties of the one nature into the other on the other side first in our memory time most impudently fried and most vnskilfully by our vbiquitaries defended But let vs I pray you somwhat more narrowlie looke into the matter that we may see what it meaneth This I say that if the personall vnion be to be defined and determined by the effusion or powring foorth of all properties that then this Hee ouerthroweth the error by absurdities insuming vpon it The first absurditie which of al things is most false vngodly will follow therevpon to wit that God is in some sorte personallie vnited vnto all things created Why so Because the effusiō or powring forth of all some properties alone doo not differ genere as they say that is in the general or cōmon kind but according to more or lesse only wherfore either Christ was not otherwise God than any other thing though perhaps hee were somewhat more perfect than other things or else other things were diuine and god-like but Christs flesh most diuine and god-like The second absurditie Againe if the definition of the personall vnion were true it woulde followe therevpon that the three persons wer vnited to that flesh that was assumed or taken for the essentiall proprietie of the verie godhead it selfe are common to the three persons in one the self-same essence or being therfore to be infinite almighty knowing al things present euery wher c as they themselues now speak be not proprieties either of the father or of the son or of the holy ghost but onely of that alone and altogither singular godhead Wherevpon it foloweth that if we grant that definition of the personall vnion that then the 3 persons of the godhead were incarnat They were so called bicause they affirmed that God the father suffered Isiodor Orig. libr. 8. The third absurditie tooke flesh vpon them and so we shall proceede further than the patropassian heretiks Moreouer by this means the godhead it self shold be spoiled of his most essential proprieties euē this I say which are most proper therto or which do belōg vnto the same after the fourth maner or sort as the logicians speake that is to say doo belong vnto the whole Godhead alone vnto the Godhead and alwaies vnto the same for verilie if they be in deed communicated vnto the nature of man that was assured or taken then I say they doo now cease to be proper to the Godhead vnlesse we minde to make these termes proper common all one But the Lord speaketh otherwise in the prophet saieng I will not giue my glorie vnto another Isaiah 48.11 The fourth absurditie What more Him whome these men in the first part of their Nestorian opinion had made of him that was God man togither in one person but one that carried or bare God these now in another part of their Eutychian opinion conceit transforme him I say and his flesh hauing
Christes flesh is now also and that in deed and verilie present both into the heauens into which he ascended and in the earth likewise and that also in all places in which that bread and that wine is deliuered or giuen to such as come to receiue it I will say nothing of them that are not ashamed to affirme that Christes flesh euen from the verie first moment of the personall vnion was togither and in deed present both in the crib and in the heauen yea euerie where present To this first of all they answere The aduersaries obiection that Christes bodie cannot without great wickednesse be made subiect to the law of nature for that bodie that was taken into the vnitie of the person hath receiued farre other vnmeasurable giftes and graces But heere I beseech you wey well what we answer The answer We confesse that there is great regard to be had of that same grace and gift of the personall vnion by which wee cannot but confesse that the manhood of our sauior Christ was so highly exalted that onelie the Deitie or Godhead excepted according to which he is euen greater than himselfe it hath atteined and gotten a name which is aboue all names that is to saye Philip. 2.9.10 that all things created are subiected vnto the same yet for all that that followeth not heerevpon which these men coldlie suppose or fondly imagine for this is the question now betweene vs whether Christes manhood do in deed place it selfe euerie where or in manie places togither at one time to be receiued with our hands and mouth and not what it hath obteined from another or in respect of the other nature to which it is personallie vnited but rather whether this proprietie which in deed is proper to the Godhead alone be in the manhood to wit to be euerie where or in diuers places at one and the selfe same season Schoole men faile manie times in terms but now and then hit the matter And this is that matter which the schoolemen haue by a barbarous word if you respect terms but not by an vnfit word if men will wey the matter called by the name of habitual grace Now this difference being alreadie put downe which skarslie anie vnlesse they be altogither most contentious will denie we say that such doo in deed euacuat Christ or make him of no force as denie Christes flesh Though Christ man be not euerie where yet Christ God and man is euerie where as in respect of another that is to say not in it selfe but according as it is ioined to another to wit so farre foorth as it is personallie vnited with the person of the word to be truelie and in deed euerie where much lesse will wee denie him to be present in that place wheresoeuer in the worlde his supper is administred For whie should wee denie that concerning christs flesh which in a certaine measure hath place in al bodies yea euen there where som one whole thing is become or made one after an other sort than by personall vnion A similitude A tree or a house is many times saide to be in a riuer whereas yet notwithstanding the vpper part either of the one or of the other appearing aboue the water or riuer and being considered in it selfe is indeed in the aire and not in the water in like sort I am said to sit in this seat or chaire whereas yet notwithstanding I sit but in one part of my bodie onelie Likewise I am saide to speake whereas onelie the tongue considered in and by it selfe speaketh The reason and trueth of these speeches dependeth vpon this that a tree a house a man c is one selfesame whole thing compacted and made of his seueral partes For otherwise that coulde not be truely affirmed or saide of two things in deede separated and sundered one of them from an other Application of the similitude So a man may truely affirme whole christ to be euerie where and therfore much more with the bread in the supper and yet no otherwise but so farre foorth as Christ is considered as some one whole substance and beeing and so also as the proprieties of the natures bee not by this meanes confounded But the whole of Christe that is to saye euerye thing belonging to Christ can not therfore for all that bee sayde to bee anye where else than to bee conuersant in one place at one and the selfe-same time for that can no more be spoken of Christs humanitie in it selfe vnlesse wee will with Eutyches and Brentius Eutyches Brentius confounde the proprieties of either nature than this my hande can bee saide to sitte or these my feete may be said to speake If there be any that vnderstande not these things I beseech them to learne to vnderstande the same and to haue more regarde and consideration both of themselues and of others throgh whose sides they would if they could destroy the truth it selfe He turneth that vpon the aduersaries which they obiected against the truth To come to the point They doo not spotle the manhoode of Christ of that his infinite maiestie who teach that fleshe of his to be the flesh of the Sonne of God but they rather that transfourme and chaunge him who is God and man in one person and make him but to beare or cary God or the godhead neither yet do they spoile the manhood of his maiestie or bring him backe vnto the state and condition of other men which according to the grace that they call habituall that is to saye cleauing to the verie flesh of Christ as if it were to his peculiar subiect or matter wherevnto it shoulde sticke doo acknowledge it to bee vnspeakablye more high and excellent than all other thinges whatsoeuer wythout exception excepting onely the godhead of the worde according to which he himselfe is greater than himselfe as we said before but they indeede bring it to nothing or into some image or signe in their owne conceipts at the least who while they goe about to attribute supernaturall thinges vnto him attributing yet notwithstanding vnnatural things to him or thinges against nature do of necessity destroy and ouerthrowe euen mans nature it selfe for that ceaseth to be humane which hauing lost the essentiall proprieties thereof must needes cease to be the which before it was But we wil incounter with thē by an other reson If this verilie be to diminish Christs glorie and to debase his maiestie to affirme that hee can not indeede be at one time in manie places howe much more then must this be the debasing of hym to say that hee was mortall yea that hee did indeede die And yet wee see that this is that which the Apostle alleageth for the commendation of the most excellent loue that the Sonne of GOD carried towardes vs Rom. 5 6 7 8 c Philip. 2.8 which was yet so muche the more great and excellent by
this obiection may then haue some place If absurdities or errors be yeelded vnto then they will be infinit no measure of them if by communicating or partaking we vnderstand a reall applieng or mixture of Christes bodie with ours whether it be of the whole with the whole or of the parts with the parts that so the church might in deed be a bodie as it were souldered and glewed togither of innumerable bodies of beleeuers being indeed molten togither as it were with Christes bodie But fie vpon this monster and let vs learne alwaies to driue it far from vs for who perceiueth not that the bodie arising or flowing from this felowship or communicating and belonging altogether to a spirituall life is mysticall Wherfore we are truelie but yet after a spirituall sort and mysticallie become one with Christ himselfe through faith that so from him there may flow into vs true life A similitude And euen as these our members being naturallie ioined with the soule doo receiue from it sence and moouing so should we after a spirituall and vndeclarable maner for great is the mysterie of that spirituall mariage that is betweene Christ and his church Ephes 5.32 as the apostle largelie and lowdlie declareth liue in Christ being ledde and gouerned by his spirit and he againe manifest and declare his powerfull working in vs. Now tell me is this the abolishing of that partaking that wee haue with Christ himselfe or doo we not rather make it a diuine and heauenlie partaking But if with these men we would make it a cōmunicating with the mouth then this partaking or communicating should be no woonderful or excellent matter We cannot approoue of a bodilie communicating or partaking with the mouth because that were to spoile our faith and rob God of his almightie power truth For what I pray you is more naturall and vsuall than if anie thing that is in deed present be deliuered vs to eat we take it in our hands and swallow it down thorow our mouth But that we though as now poore wretches we be placed on the earth not els where should notwithstanding truelie and in deed become the verie members of the flesh and bloud of Christ himselfe who now according to his flesh remaineth in heauen and no where else and should fetch from thence the verie iuice in deed of eternall life notwithstanding that woonderfull great distance of place that is betweene him and vs this I say passeth all mans vnderstanding and is a most euident testimonie both of Gods truth and also of his almightie power And let this suffice also for answer to these slanderers who crie out that wee transforme this holie mysterie into an imaginarie ghost or conceit in that we do attribute all this wholie to our mindes faith If the aduersaries conclusion be true then there will insue therevpon two grosse errors for if they doo trulie conclude this against vs what remaineth then but that we affirme likewise the baptisme of christians to be a certeine vaine fantasie or apparition and their saluation also to be in imagination and not in truth Two similitudes conteining in them arguments from the lesse to the more who die before they can come to be present at or partakers of the Lords supper Now if naturall vnderstanding it selfe and apprehension be so powerfull and effectuall that we being holpē by these faculties become skilfull in so manie things shall not faith that excellent gift of the Holie ghost worke this in vs that wee shall through faith trulie and in deed apprehend take hold of that verie thing which God offereth vs to be receiued by faith though it be neuer so far remooued from vs And sith by the heat of the sun though it be neuer so far distant from vs the whole world is after a sort quickened and made liuelie and strong shall not Christ be able though his flesh and his bloud remaine in heauen so to become in deed our mysticall head that he may powre into vs the iuice of eternall life The conclusion of all But of these matters wee haue spoken thus far My purpose was brethren largelie to discourse of these points because of the slanders of certeine ilwillers that so by this meanes the true and sound doctrine of our churches being made knowne none of them that repaire to this church shuld refuse our assemblies speciallie the holie supper which we mind God willing within few daies to administer but rather that we should euery one of vs religiouslie celebrate this holie banket earnestlie intreating the Lord to restreine troublesome spirits to confirme right beleeuers A godlie praier and to be short to grant vs all this grace that being of one minde in him we may in this world lead an innocent and vnblamable life and at the last be receiued into eternall life and blessednesse by our Lord Iesus Christ to whom with the Father and the Holie ghost be all praise and glorie for euer and euer So be it A SHORT SVMME OF sound doctrine touching the matter of the Sacrament of the Lords supper We haue to consider in Christ our onely Mediatour Foure things to be speciallie regarded in Christ especiallie fowre things that is to saie 1 Christes person 2 His office 3 The gift 〈◊〉 graces which we receiue from him 4 Lastlie by what meanes wee are made partakers of those gifts 1 Concerning Christes person Christ consisting of two natures is yet but one person WE teach affirme that Christ dooth consist of two natures the one the nature of God the other the nature of man making yet notwithstanding but one person of both natures and that so also as the proprieties both in the nature of God and also of man remaine safe and sound and are rightlie distinguished one of them from another Wherein the glorification of Christes bodie standeth And though we confesse the mans nature of Christ to be glorified and that in the cheefest degree one and that no lesse truelie and straitlie than the members are ioined to a naturall body but yet in that maner and after that sort which we will heereafter declare Neither do they please satisfie or content vs wherfore this our ioining with Christ vnto that great mysterie of his incarnation for this is a generall communicating or partaking of his nature with ours but heere we intreat of a particular or peculiar coniunction by which it commeth to passe Ephes 4.13 that his church and congregation groweth vp togither with him And we affirme this coniunction and ioining of vs togither to be the welspring of all the benefits which afterwards are conueied ouer from Christ vnto vs Matth. 3.17 Iohn 17.11 for seeing that the father is well pleased in him alone it is meet that we be truelie made one with him that in him also we may please the father Hense then insueth another sort of giftes and graces that is to
impossibilitie of the thing it selfe the Lorde hath in the fourth place for the ouercomming of that temptation sette before vs sundrie of his seruaunts who beeing men like vnto vs in all respects Actes 7 6â— haue yet notwythstanding in the dayes of their flesh doone the same as we see particularlie in Stephan Fiftlie the verye Sacrament it selfe and the elements in the same leade vs thereto 1. Corinth 10.17 For wee that are manie are one bread and one bodie because wee are all partakers of one bread at the Lordes boorde euen as that bread wee eate of there is made of manie graines and yet maketh but one loafe Lastlie our owne good shoulde carrie vs forward to this because thereby wee prouide well for our selues that so wee might feele the forgiuenesse of our sinnes before GOD our Sauiour telling vs in plaine wordes Matth. 6.14 That if wee doo forgiue men their trespasses our heauenlie Father wil also forgiue vs. And though it bee true that wee can and doo greatlie aggrauate other mens sinnes against vs as for example hee hath taken away my good name he hath spoiled me of my goodes hee hath killed my father husband children and a thousand suche like and what hainous offences be these Yet if GOD woulde geue vs grace vprightlie to looke into our owne sinnes committed eyther agaynst other men or Gods owne maiestie wee shall finde that wee haue good cause offered to be ready to remitte For if men offend vs wee doo in as great points offend others And though that were not true yet wee cannot denie but that wee doo more highlie displease Almightie GOD than men can or doo displease vs and that not onelie in the notoriousnesse of our sinnes but euen in a dailie and continuall course of iniquitie and in an infinite multitude of transgressions also What a fearefull thing will this bee in our owne heartes that wee woulde gladlie haue God mercifull vnto vs in forgiuing most greeuous and innumerable transgressions and wee will not remitte small offences and sinnes seldome tymes committed By this wee doo nothing else but cast awaie the sure seale and earnest pennie as it were that our sinnes are forgiuen vs before GOD and refuse a certaine pledge that our praiers and all other good things that come from vs are in Christes obedience accepted in his sight yea and moste iniuriouslie treade vnder our filthie feete Gods worde Gods example Gods sacraments and many other tokens of his grace and lastlie pull vpon vs a fearful vengeance from God to be manifested in this life and in the life to come And therefore I beseeche all the godlie that haue care of their saluation to looke heedilie to this point Meditation which is the second thing and is to be vsed speciallie in the tyme of the celebration of the Lordes Supper consisteth chieflie in these points to wit in regarding the outwarde elementes of the Lordes Supper that is to saye the breade and the wine and in considering the rites vsed in and aboute the same as the breaking of the Breade and the pouring foorth of the Wine and so forth For though the outward things are not the matters that wee shoulde stand vppon yet because by them it pleaseth the Lorde as it were by the hand to leade vs vnto right excellent thinges namelie by them to sette foorth vnto our Soules the crucifieng of Christes bodie the sheading of his bloude and so foorth and all for our transgressions that therefore they shoulde not bee sleightlie passed ouer wythout verye deepe and due consideration of the same And then because wee must not stay below on the earth nor be busied in beholding of earthlie things onelie but must by faith rise vp to heauen as it were there to behold the abundant riches of Gods spirituall graces offered and giuen to the faithfull in with by the outward elements we are throghlie to wey what great mercies the Lord setteth before vs in that holie and spirituall banket which though partlie for the woorthinesse of the giuer and partlie also for the excellencie of themselues as also by the want and weakenesse of our blinde and dull vnderstanding they cannot be sufficiently conceiued much lesse vttered may yet in my mind be brought into these foure points following as most materiall and principall 1 God setteth before our eies in that holie action first Christes death and passion togither with the benefits effects which we reape thereby and namelie the remission and full forgiuenesse of all our sinnes togither with the imputation of Christes righteousnesse vnto vs and the assured possession of eternall life for we doo no more verilie behold the bread broken and the wine poured foorth in our bodily sight and presence than wee do or ought by the eie of our faith to beholde the bodie of Christ crucified and his bloud shead vppon the crosse for the forgiuenesse of our sinnes neither are wee more fullie or particularlie put in possession of the bread and wine when wee haue eaten and druncke the same than wee are of Christ and all his merits then when by a liuelie and stedfast faith we lay hold of him and the most excellent graces that in him are offered vnto vs applieng them all particularly to our own souls which yet that they might be more effectually pledged vppe in vs it pleased the Lord to appoint not onlie that the bread should be broken and the wine poured foorth but that euery one of vs should seuerallie by him selfe and for him selfe take it eate it and drincke it c that so wee might bee in the more full and assured possession of hym and his graces 2 Secondlie the Lorde pledgeth out vnto vs therby that ful and spirituall nourishement that through Christ we haue both in the outward and inward man euen to the hope and fruition of eternall life for euen as verilie as that bread and wine dooth seeme to strengthen our out-ward manne so euen as verilie yea more verilye by much dooth Christe and is graces nourishe our soules yea I saye more verilie because that though some part of the bread and wine wee receiue bee turned into our healthfull and profitable nourishment and is become as it were part of our substaunce yet some of it also passeth thorowe the panch into the priuie but Christe remaineth alwaies a most holie and sound nutriment vnto our soules no parte of him vanishing awaye but hauing rather this effecte in vs that hee is not onely turned into our substance as the bodilie elements are in respect of our outward man but rather wholie turning vs as a man would say into his most holie and blessed substance he being not onelye a plentifull but a pleasaunt nourishment also bringing alwaies with him that effect to our soules that the outwarde elements doo to our bodies namelie giuing them all spirituall strength and inwarde comfort Iohn 15.5 because without him we haue nothing nor can doo anie thing 3
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