saflie say and affirme that the virgin Marie was the mother of our Sauiour Christ as hee is God and man in one person the reason is because that euen from the verie moment of his blessed conception in the wombe of the virgine the Godhead and the manhood Romans 9.5 were inseperablie ioyned and knit togeather in that one person Iesus Christ who is God ouer all to be blessed for euer and euer But if herevpon a man would inferre therefore she is or may bee called the mother of God besides that hee shoulde speake against the groundes and principles of sounde faith which teacheth vs that as christ in respect of his manhood was without father so in respect of his godhead he was without mother he shold speak very proudly of flesh bloud and very basely of God as though that the creature were in time before the creator or God could not bee without the helpe of pore and weake women 4 To deale with the reseruation circumgestation or carieng it about and with many other odde toies of their own inuention and largely lay out the inconueniences therof would require some proper and fit discourse for that purpose but I wil reserue it til another time making hast now to handle that which shal be as the last so in my iudgement not the least profitable part of this treatie and that is how a man should drawe neere vnto such reuerent misteries to gods glory and his owne good and howe hee may best come to reape and receiue fruite and comforte by the same speciallie sith it pleaseth God to offer to him such excellent graces therby wherein I mind not to deal largely because as you see thorowe all this discourse I professe breuitie and shortnes and to deale fully perfectlie I can not both by reason of the excellencie of the thinges to bee handled and also by meane of the maime that wee find in our knowledg in this life in which we know in part 1. Corinth 13.9 and prophecie in part as the Apostle sayth And yet not to saye somewhat sith the Lord hath made me to feele somewhat were not onelie to deface the graces that God in the riches of his mercie hath bestowed vpon me poore and miserable wretch that I am but to defraude my good brethren and the people of God of some eyther profitable instruction or sweete comfort that the Lord hath beene pleased to acquaint mee withall wherein setting Gods glorie chieflie before mine eies and the good of his children I will trusting in the multitude of his mercies assaye to vtter that little that I my selfe in some measure feele in this matter The thinges that euerie man is principallie to deale in concerning this poynt may in my minde bee well reduced into three short heads or titles Frst because no manne is to doo a thyng without deepe consideration before hande of the matter hee taketh in hande wee are to see what hee is to perfourme before the communicatyng or receauing of this Sacrament and this I will call in one terme preparation Secondlie because in the action and execution of euery good and lawfull thing a man is to haue his mind wholy bent and set vpon the same we are to weigh what he is to do or thinke vpon in the time and at the verie instant of receiuing and this I will name meditation Thirdly because there is no good thing so wel done but the pleasure or profit in time afterward may therby redound to the doer yea because ther is nothing so wel done by men but that by reason of the imperfection of mans nature som thing must stil be added we are to looke what he is to do after the time of receiuing and this I will call action or practise Preparation which is the first respecteth either God or man Now that which concerneth God is comprehended vnder sound knowledge true faith vnfeigned repentance as that which concerneth man is comprised vnder sincere loue And I call them sound true vnfeigned and sincere yet not perfect because perfection properlie signifieng that vnto which nothing can be added can not be found in man during this natural life of his And this I speake partlie to stoppe the mouthes of such as dream of a perfection in this life to grosse an error to bee largelye confuted because Gods word is most plaine in that behalfe the manifold imperfections of those that would seeme most perfect do plentifullie improue the same and partly as in a comfortable sort to teach vs that our imperfections should not hinder vs from drawing nigh thereto so that we do not foster and feed our selues in them seeing that otherwise the sacrament should stand vs in no steed if we were not vnperfect because it is a holie helpe and singular succour ordeined by God him selfe against our naturall infirmitie and weakenes 1 By knowledge I vnderstand not anie humaine sciences or worldly faculties or a meane insight into the groundes of christian religion but an assured vnderstanding as of the most materiall pointes of our faith for example of the vnitie of the godhead of the Trinitie in the persons of the names nature person and offices of our sauiour c. so specially of this point of the Lordes supper it selfe for bee it farre from vs to knowe others and to bee ignorant in that whereof wee are to bee partakers we keeping our selues farre off and free from all erronious opinions either of Transubstantiation consubstantiation or any such like either besides or against the will of God reuealed in his word which as it must onely be the direction of all our actions so must it alwaies bee the rule of our religion alone And this sound knowledge of the groundes and principles of christian religion and that in such sort as god hath reuealed thē vnto vs in his word must of necesity go before al other things both because it is as a man would say the foundation to the house the roote to the tree and also because if wee know not the good will and pleasure of our GOD we can neuer either beleeue or doo the same for euen as in worldlie matters if men bee set about the thinges they haue no skill in they knowe not where to begin or howe to proceede or when to make an ende so in spirituall thinges they are much more blinde and backwarde for in outwarde thinges of this life men may somewhat bee holpen by the light of reason and the liuelines of their owne witte but in the matters of God the more they rely or leane vpon that the further off they are from atteining the trueth because the Apostle telleth vs that the naturall man perceiueth not the things of the spirit of God 1. Corinth 2.14 for they are foolishnes vnto him neither can he know them because they are spiritually discerned Roman 8.7 And in another place the wisdome of the flesh is enmitie against God for it is not
saide a posse ad esse the consequence or reason is not good which were sufficient aunsweare to this friuolous and vaine obiection mannes reason in the blindnesse and corruption of it beeing endued wyth strength and force enough to aunsweare the same besides this I say wee that are truelie taught of GOD both by his worde and spirite do knowe that though wee beleeue that the Lorde can doo whatsoeuer pleaseth him both in heauen and in earth which serueth wonderfully to magnifie hys almightie power in the exceeding excellencie thereof and greatlie to strengthen our weake faith in the dayes of our calamities and distresses yet notwythstanding we firmelie beleeue that hee will not onelie doo nothing but that hee can not doo anie thing in regarde of vs contrarie vnto that will of his that hee hath reuealed for vs in his word For euen as a manne of might on earth hauing giuen foorth hys speache of assurance in the woorde of a Prince or Christian though perhappes to one farre inferiour to himselfe is yet notwythstanding tied thereby not as in respect of his power for that remaineth as greate after as before but as in regarde of his credite and the persons to whome hee hath by his woorde after a sorte as it were bounde himselfe so is it wyth the Lord to vs-ward And the reason of this is not the abridgement or shortening of his power for be it farre from mortall men to presume in any thing though neuer so litle to restrain the eternal power of the immortall God but because his will and power I meane of the same as they are reuealed to vs by his woorde and particularlie by his promises made vnto vs therin concerning the same be in respect of vs so conioyned and knit together that looke whatsoeuer hee will doo that hee can doo and looke whatsoeuer he can do that hee will doo Oh howe vnreasonable is this that wee will giue earthlie Potentates leaue because of their high callings and excellent wisedome that wee suppose to bee in them nowe and then to hedge in the boundes of their power and authoritie by their woordes at their owne pleasure and will not graunt or yeelde so muche to the Almightie Surelie there is very great and good reason to the contrarie for as for menne by reason of the blindenesse and ignorauncie of their owne heartes they can not well tell when it is good either to straiten or enlarge themselues whereas GOD by reason of the fulnesse of goodnesse that is in him can not choose but doo good whether he inlarge or abridge himselfe But to make all this plaine by one or two examples in steade of manie we are all perswaded that God can not drowne the worlde anie more wyth the waters of an vniuersall floud because wee knowe by his woorde he will not for the more certaine and assured sealing vppe of the same in our heartes and not for anie discredite vnto hym or shortening of hys arme and power hee hath not onelie geuen vs his comfortable and sweete woorde of promise but hath sette his bowe in the cloudes Gen. 9.12 13 c to bee a moste effectuall pledge of the same vnto vs. Agayne wee all doo knowe and beleeue that though GOD in respect both of hymselfe and his almighty power with whome all thinges yea the most hardest are possible can if he would saue all men yet we feare not to saye and affirme that in respect of vs hee can not saue all menne because wee knowe by his reuealed will in his woorde that hee will not saue them all For some as well for the manifestation of hys iustice and iudgement against all vngodlinesse must bee the vesselles ordayned for destruction as well as others also for the declaration of his mercie in sauing whom hee will vesselles of saluation and eternall life And euen the like maie we conclude touching this matter of the Supper namelie that though wee were perswaded or shoulde graunt agaynst all trueth and reason that Christ as hee is GOD might doo what hee woulde or as hee is man might bee euery where yet because hee hath reuealed the contrarye in his woorde and namelie that hee will haue hys bodye to bee circumscriptible and tied to a place to wit Heauen yea which is more to a certaine place in heauen for though Christ as in respect of hys eternall Godhead fill Heauen and earth and the heuen of heuens is not able to conteine him yet in respect of his humane bodie though it be glorified he is must be conteined in some part of the heauens that therefore it can be no iniury at all to him neither any debasing of his omnipotent power to say that now he cannot be bodilie in the sacrament much lesse bodilie in so manie sacraments as be celebrated and ministred in so sundrie and infinit places at one time no more than it is to God the father in saieng that now he cannot drowne the world or saue the reprobat as hath beene before declared Thus much I thinke sufficient and inough to all these obiections being willing heere to finish this present short treatise sauing that I haue thought good in this place to adde euen as a chalenge to the aduerse partie and as matter of necessarie instruction to such as either be simplie ignorant for as for the malicious blinde it is almost impossible to reclame them or doo alreadie in some measure see the truth these three points following 1 First that I am readie in all holy loue largelie to answer anie thing that christianlie shall be further obiected concerning this question I say christianlie obiected for if anie shall either curiouslie or captiouslie propound anie thing I thinke it most conuenient rather to leaue such in their owne follie for a season till it shall please God at some one time or other euen extraordinarilie as it were to make them to see the same if it shall so please him than to spend time and to trauell in fatisfieng of their vaine curiosities 2 Secondlie that though this point of transubstantiation brought in by papists be great and grosse concerning the matter of the supper yet that they faile not alone heerein which might perhaps make their heresie lesse heinous but holde manie moe errors concerning that point some of them as palpable if not more grosse and blasphemous than this and some of them lesse To pursue them all and in a large sort I minde not at this present because it hath beene alreadie performed by men of great excellencie the Lord may heerafter giue a more fit occasion yet I will rehearse touch a few desiring the godlie reader with all holie wisdome to consider both of them and the rest of that sort 1 First in that they make it a sacrifice propitiatorie as they call it for the quicke â—nd the dead by which they doo not oneâ—ie scorne God deride men whilest they make men beleeue that God will be pleaâ—ed with
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
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