The
substaunce
of
the
Lordes
Supper
,
shorly
and
soundly
set
foorth
,
for
the
instruction
and
comfort
of
all
Christian
readers
.
TO
cleare
,
yea
,
to
voyde
all
the
controuersies
that
from
time
to
time
haue
crept
into
the
Church
,
concerning
the
matter
of
the
Lordes
supper
,
these
three
circumstances
,
in
the
first
place
are
meete
to
be
considered
.
1
First
,
who
ordeined
it
;
to
witte
,
Iesus
Christ
our
Sauiour
,
which
is
an
euident
proofe
of
his
eternall
Deitie
or
Godhead
,
because
it
belongeth
to
God
alone
,
to
institute
and
ordeine
Sacramentes
in
the
Church
.
2
Secondly
,
when
it
was
instituted
,
to
wit
,
before
his
death
and
suffering
,
by
which
it
is
plaine
,
that
the
bread
in
the
supper
,
cannot
be
the
same
naturall
body
,
that
was
borne
of
the
Virgin
Marie
,
crucified
on
the
Crosse
,
&c.
3
Thirdly
,
wherefore
it
was
ordeined
,
to
witt
,
for
the
strengthening
of
our
faith
in
the
trueth
of
Gods
promises
,
and
to
put
vs
in
remembrance
of
Iesus
Christ
absent
:
now
a
remembrance
of
a
thing
it
could
not
bee
,
if
the
thing
it selfe
were
present
.
And
all
these
three
pointes
are
prooued
out
of
1.
Corinth.
11.
vers.
23.24
.
2
In
the
second
place
,
the
consideration
of
these
three
circumstaunces
following
,
will
serue
much
for
the
clearing
of
the
question
also
.
1
First
,
which
be
the
signes
in
the
Sacrament
,
to
wit
,
Bread
and
Wine
,
which
haue
that
nature
and
force
in
them
,
not
of
themselues
,
for
then
all
Bread
and
Wine
should
haue
the
like
;
but
in
respect
of
the
Lordes
institution
,
who
alone
hath
power
to
ordeine
signes
or
Sacramentes
,
and
to
giue
them
that
effect
and
propertie
.
2
Secondly
,
what
be
the
things
signified
thereby
,
to
witt
,
the
blessed
body
of
Christ
crucified
,
and
his
precious
bloud
shed
,
for
the
benefite
and
good
of
all
those
that
by
a
liuely
and
stedfast
faith
,
do
apprehend
and
take
hold
of
him
and
all
his
merites
.
3
Thirdly
,
the
analogie
,
proportion
and
agreement
,
which
is
between
the
signes
and
the
things
signified
,
the
Lord
no
doubt
choosing
such
elements
as
might
most
aptly
and
fitly
expresse
the
thinges
signified
and
sealed
by
the
same
.
Which
likewise
may
be
brought
into
three
especiall
heades
or
pointes
.
1
First
,
that
as
verily
as
that
Bread
is
broken
,
and
the
wine
defused
or
spread
abroade
,
because
many
bee
partakers
of
it
:
so
verily
was
Christ
wounded
for
our
transgressions
,
and
broken
for
our
iniquities
,
as
Isaiah
saith
,
Cap.
53.5
.
and
his
body
crucified
,
and
his
blood
shed
vpon
the
crosse
for
many
,
for
the
remission
of
sinnes
.
Math.
26.26.22.28
.
1.
Corinth.
11.24.25.26
.
2
Secondly
,
that
as
Bread
hath
his
propertie
through
Gods
blessing
giuen
it
,
to
feede
and
strengthen
our
naturall
bodies
in
this
life
:
so
his
body
being
represented
effectually
vnto
vs
by
that
bread
;
hath
the
self-same
propertie
,
touching
our
soules
,
to
strengthen
and
to
nourish
them
spiritually
.
And
euen
as
the
Wine
comfort
and
make
mans
heart
glad
,
as
appeareth
by
sundry
.
Scriptures
:
so
our
full
ioy
and
spirituall
comfort
is
,
to
be
found
in
him
alone
.
And
(
to
ioyne
these
two
togeather
,
of
which
we
haue
spoken
seuerally
)
this
wee
must
know
and
beleeue
further
,
that
as
our
diet
is
then
full
,
whole
,
and
perfect
,
as
it
were
,
when
it
consisteth
of
these
two
thinges
,
Bread
and
Wine
,
or
Drinke
:
so
wee
might
know
,
that
the
fulnesse
and
prefection
of
all
spirituall
nourishment
is
to
be
found
in
Christ
alone
,
&
no
where
else
,
whilest
that
hee
is
become
,
as
well
the
Drincke
,
as
the
Meate
of
our
soule
,
not
onely
in
this
double
signe
,
helping
our
infirmitie
as
it
were
,
but
also
teaching
vs
to
seeke
the
heauenly
refection
and
nourishment
of
our
soules
,
fully
and
wholly
in
him
,
and
no
where
else
.
Wherevnto
also
he
him selfe
in
some
sort
alludeth
.
Math.
11.
vers.
28.
&c.
Ioh.
6
,
35.
Ioh.
7.
37.38
.
3
Thirdly
,
that
as
the
Bread
is
made
of
many
Graines
,
and
the
Wine
of
sundry
&
seuerall
Grapes
,
and
yet
all
make
but
one
Bread
and
one
Wine
:
so
all
the
faythfull
should
be
instructed
thereby
,
that
though
they
be
seuerall
and
distinct
persons
one
of
them
from
an
other
,
as
the
members
in
the
body
are
,
yet
they
all
compacted
togeather
,
make
but
one
body
;
as
the
Apostle
Paul
plainely
prooueth
,
Rom.
12.4
5.
but
specially
,
1.
Corinth.
10.16
,
17.
These
three
things
then
,
out
of
all
that
hitherto
hath
been
spoken
,
I
would
haue
to
be
obserued
and
noted
.
1
First
,
that
though
it
be
true
,
that
euen
by
the
ministerie
of
the
Gospell
,
wee
receiue
Christ
with
all
his
benefites
,
of
which
Saint
Paul
speaketh
Galat.
3
,
1.
that
Christ
was
described
in
their
sight
,
and
crucified
among
them
;
yet
that
wee
haue
this
,
more
plainely
and
plentifully
set
foorth
vnto
vs
in
the
vse
of
the
Supper
,
whilest
that
we
by
fayth
feeding
on
him
,
that
is
the
Bread
of
life
,
which
came
downe
from
heauen
.
John
6.51
.
are
by
that
means
become
bone
of
his
bones
,
and
flesh
of
his
flesh
,
Ephes.
5.30
.
and
made
one
in
him
,
euen
as
the
Father
and
hee
are
one
.
John
.
17.21.22
.
2
Secondly
,
that
this
holy
Sacrament
,
doeth
not
onely
direct
vs
to
the
death
and
passion
of
our
Sauiour
Christ
,
which
was
performed
many
hundred
yeares
agoe
,
as
the
one
&
the
onely
Sacrifice
for
sinne
,
neuer
to
be
reiterated
;
because
that
thereby
he
being
the
onely
High
priest
and
eternall
Sacrificer
,
hath
consecrated
for
euer
all
them
that
are
sanctified
:
Hebr.
9.28
.
Heb.
10.14
.
but
also
,
yea
chiefly
and
especially
,
to
the
gracious
fruites
and
effectes
,
that
we
receaue
thereby
:
as
the
forgiuenesse
of
sinnes
,
the
assured
pledge
of
eternall
life
,
and
such
like
:
which
are
liuely
set
foorth
,
and
preached
vnto
vs
in
the
same
,
to
the
ende
that
wee
may
bee
made
partakers
thereof
.
3
Thirdly
,
that
we
must
know
and
beleeue
,
that
though
this
Sacrament
doe
specially
and
chiefly
direct
vs
to
Christ
,
his
death
,
merites
,
obedience
,
and
the
fruites
thereof
:
yet
notwithstanding
also
,
it
doeth
instruct
vs
of
the
speciall
dueties
of
Loue
,
that
in
Christ
,
and
for
Christ
,
wee
as
the
members
of
that
bodie
,
whereof
he
is
the
onely
head
,
ought
vnfeignedly
to
performe
,
one
of
vs
towards
an
other
,
not
onely
as
profitable
and
necessarie
for
the
partes
,
to
whom
such
duties
are
performed
,
but
comfortable
also
to
our selues
,
whilest
by
that
,
as
by
a
badge
or
cognizaunce
,
we
are
knowne
to
be
Christes
Disciples
,
Iohn
13.35
.
and
haue
sealed
vp
in
our
hearts
,
the
free
pardon
and
full
forgiuenesse
of
all
our
sinnes
,
&
an
assured
pledge
of
our
translation
out
of
darkenesse
into
light
:
see
Luke
.
7.47
.
Also
1.
John
3.14
.
In
the
third
place
for
the
clearing
of
this
controuersie
,
we
must
haue
a
watchfull
eye
to
Sathans
subtletie
,
who
laboureth
in
this
poynt
,
as
in
all
other
points
of
Christian
religion
,
by
extreamities
to
draw
vs
into
all
corruption
.
Now
the
extreamenesses
that
in
time
hertofore
,
haue
burst
foorth
and
are
yet
in
many
places
stoutly
and
stiffely
maintained
,
are
specially
three
.
1
First
,
that
of
the
Sacramentaries
,
who
holde
and
defende
,
that
there
is
nothing
in
the
Supper
left
vs
,
saue
the
bare
and
naked
signes
of
Christes
death
and
passion
.
But
the
trueth
is
so
farre
off
from
allowing
this
,
that
we
feare
not
to
affirme
,
that
besides
the
signes
,
wee
haue
the
thinges
them selues
signified
,
truly
and
effectually
exhibited
vnto
vs
;
because
it
is
most
certaine
that
our
Sauiour
Christ
who
is
the
trueth
it selfe
and
can
not
lye
,
doeth
indeed
and
assuredly
accomplish
vnto
vs
,
all
the
promises
which
he
made
vnto
vs
,
and
sealed
vnto
vs
,
by
the
vse
of
the
signes
in
the
Sacrament
,
making
vs
partakers
euen
of
his
very
substaunce
,
that
we
might
also
grow
vp
into
one
life
with
him
.
And
though
this
can
not
be
comprehended
by
the
eye
of
mans
reason
and
understanding
,
yet
we
know
that
this
is
sensibly
set
foorth
vnto
vs
,
by
seuerall
meanes
and
instrumentes
:
some
outward
,
as
the
Elementes
in
the
Sacrament
;
and
some
inwarde
,
as
the
spirituall
Grace
represented
thereby
.
For
we
are
not
Angels
,
but
men
,
consisting
of
bodie
and
soule
:
and
therefore
the
Lord
by
the
vse
of
his
Word
and
Sacramentes
,
hath
prouided
for
both
partes
;
as
the
Word
for
our
Eares
;
and
our
Eares
for
hearing
of
the
same
,
that
so
Fayth
might
be
wrought
in
our
heartes
.
Rom.
10.17
.
and
the
Elementes
in
the
Sacramentes
for
our
taste
,
sight
,
feeling
,
&c.
and
yet
our
soules
to
be
nourished
not
with
any
or
all
of
these
outward
thinges
(
for
how
can
outward
and
corruptible
things
nourish
inward
and
immortall
substaunce
?
)
but
onely
with
the
spirituall
graces
offered
vnto
vs
therein
;
&
this
also
to
be
wrought
in
vs
(
though
our
Sauiour
be
in
Heauen
in
respect
of
his
body
;
and
wee
heere
as
Pilgrimes
and
Strangers
on
the
Earth
)
by
the
wonderfull
&
vnsearchable
working
of
his
holy
Spirite
in
vs
,
and
by
the
meanes
of
a
liuely
and
assured
Fayth
:
both
which
being
knit
togeather
,
doe
easily
ioyne
togeather
things
,
that
be
as
farre
asunder
,
in
respect
of
distaunce
of
place
,
as
one
ende
of
the
earth
is
from
the
other
;
and
as
farre
asunder
,
as
heauen
and
earth
them selues
are
:
or
else
how
could
we
either
beleeue
the
holy
Catholike
Church
,
and
feele
the
communion
of
Saintes
,
seeing
it
commonly
falleth
out
,
that
the
members
of
that
holy
fellowshippe
,
are
sundered
one
of
them
from
an
other
,
in
respect
of
great
distance
of
place
?
or
be
assured
that
Christes
righteousnesse
is
become
ours
,
seeing
he
is
in
heauen
,
&
wee
on
the
earth
,
if
by
Fayth
we
did
not
take
hold
of
the
same
,
and
apply
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
certaintie
and
assurednesse
of
his
word
,
who
in
plaine
tearmes
,
calleth
this
holy
Sacrament
,
His
bodie
?
2
The
second
extreamitie
is
,
that
of
consubstantiation
,
some
affirming
,
that
there
is
deliuered
to
the
people
,
and
they
receiue
togeather
with
the
substance
of
Bread
,
the
yery
substance
of
Christes
very
naturall
body
;
so
that
there
is
(
as
it
were
)
an
intermingling
of
both
the
substaunces
in
the
action
of
the
Supper
.
This
opinion
is
iustly
to
be
disliked
and
reproued
,
not
onely
because
of
the
absurdities
which
it
hath
common
,
with
the
heresie
of
transubstantiation
;
whereof
wee
will
speake
in
the
next
place
:
but
also
,
because
it
is
quite
and
cleane
contrarie
to
common
sense
and
reason
,
confounding
and
iumbling
togeather
,
two
seuerall
and
distinct
substances
and
making
the
lesse
;
to
witt
,
the
substance
of
bread
,
to
comprehende
the
greater
,
that
is
,
Christs
humaine
body
;
yea
,
euen
his
verie
Godhead
:
which
heauen
and
earth
is
not
able
to
containe
.
Besides
,
it
doth
vtterly
take
away
an
essentiall
propertie
of
Christes
body
:
for
if
Christ
,
in
respect
of
his
humanitie
,
be
like
vnto
vs
in
all
thinges
,
sinne
onely
excepted
;
and
we
know
by
the
light
of
reason
and
vnderstanding
that
God
hath
bestowed
vpon
vs
;
yea
,
by
verie
experience
,
that
our
bodies
are
circumscriptible
and
tyed
to
a
place
:
it
must
needs
follow
,
that
Christ
in
respect
of
his
Manhood
;
or
Christ
,
as
he
is
Man
,
is
and
must
be
tyed
to
a
place
,
and
not
be
in
euery
place
;
as
he
must
be
,
if
these
mens
assertions
be
true
;
which
is
nothing
els
indeed
,
but
vtterly
to
destroy
Christes
body
:
which
I
proue
against
them
thus
.
Whosoeuer
taketh
away
the
essentiall
propertie
of
any
thing
,
taketh
away
the
thing
it selfe
:
this
Proposition
is
prooued
by
this
Maxime
in
Logike
:
If
the
definition
of
a
thing
,
which
chiefly
consisteth
of
the
essentiall
propertie
of
euerie
thing
be
taken
away
,
then
the
thing
defined
it selfe
,
also
falleth
:
As
for
example
;
If
a
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
?
But
these
men
take
away
the
essentiall
propertie
of
a
thing
,
to
witte
,
of
a
body
,
which
is
to
be
circumscriptible
or
tyed
to
a
place
;
which
is
indeed
an
essentiall
propertie
of
the
body
of
man
,
and
therefore
of
Christes
body
,
as
he
is
man
.
If
any
will
denie
this
,
it
may
easily
be
prooued
,
both
by
the
definition
of
a
body
,
which
is
a
quantitie
,
that
may
be
deuided
,
according
to
the
threefold
measuring
,
receiued
amongst
men
,
that
is
,
length
,
breadth
,
&
thicknesse
;
and
also
by
the
description
of
a
place
,
which
is
defined
to
be
a
nighnesse
or
touching
,
of
the
thing
containing
,
and
the
thing
conteined
.
The
conclusion
therefore
is
,
that
in
taking
away
place
from
the
body
of
Christ
;
which
they
doe
,
whilest
they
place
it
in
euerie
place
,
whereas
in
the
nature
thereof
,
it
can
be
but
in
one
place
at
one
time
;
they
doe
vtterly
destroy
the
body
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
should
remaine
a
distinction
)
of
the
proprieties
of
either
nature
in
his
blessed
person
.
But
of
this
ynough
in
this
place
,
because
it
is
somewhat
philosophicall
,
and
because
also
in
the
next
●ection
,
we
shall
haue
occasion
to
deale
with
the
like
.
3.
The
third
extreamitie
is
,
that
of
transubstantiation
,
maintained
altogether
by
the
Romish
Catholikes
,
which
hold
that
the
Bread
and
Wine
,
(
the
substance
thereof
vanishing
away
,
and
nothing
being
left
but
the
accidentes
or
qualities
thereof
,
as
roundnes
,
whitenesse
,
rednesse
,
moysture
,
&c.
)
are
changed
,
and
that
by
the
power
of
certaine
wordes
,
spoken
by
the
Priest
(
as
they
cal
him
)
ouer
the
Elements
,
they
are
turned
into
the
verie
naturall
body
and
bloud
of
our
Sauiour
.
Concerning
this
point
,
and
the
branches
thereof
,
I
will
speake
particularly
and
,
first
for
the
name
Transubstantiation
,
I
fear
not
to
affirme
,
that
it
is
verie
new
,
and
neuer
heard
of
before
the
dayes
of
Pope
Innocent
the
third
,
who
was
about
the
yeare
of
our
Lord
1205.
much
lesse
was
it
confirmed
as
an
article
of
faith
before
the
Councell
of
Constance
,
a
Citie
so
named
in
Germanie
,
in
the
dayes
of
Pope
John
the
xxiii
.
which
was
about
the
yeare
of
our
Lord
1415.
and
therefore
by
the
Popish
reason
of
reiecting
new
thinges
,
easily
ynough
reiected
for
the
noueltie
thereof
.
2
That
there
is
a
change
I
doe
not
deny
;
but
this
is
not
in
respect
of
the
nature
of
the
thinges
themselues
but
in
respect
of
the
vse
and
ende
whereunto
they
are
applyed
,
because
that
they
are
by
the
Lordes
institution
separated
from
the
common
vse
,
yea
,
and
from
common
Bread
and
Wine
,
and
applyed
not
onely
to
a
holy
vse
,
but
dedicated
also
to
a
holy
ende
,
that
is
,
to
be
sure
seales
and
pledges
of
holy
things
,
to
witt
,
of
Christs
body
and
bloud
,
and
of
the
effectes
,
that
by
his
death
and
passion
we
receiue
.
But
that
this
change
should
be
wrought
by
any
wordes
,
I
am
so
farre
off
from
allowing
it
as
true
,
that
I
am
verily
perswaded
,
that
it
sauoureth
very
strongly
of
a
Magicall
incantation
:
and
I
am
so
much
the
more
confirmed
in
this
,
because
the
Papistes
reioycing
as
Inchaunters
and
Sorcerers
doe
,
in
their
odde
numbers
:
haue
added
one
word
;
that
is
(
enim
)
to
the
wordes
of
institution
,
saying
:
Hoe
est
enim
corpus
meum
:
as
may
appeare
in
their
Missall
or
Masse
booke
.
3
The
grosse
and
palpable
absurdities
which
follow
this
opinion
of
Transubstantiation
,
are
sufficient
and
strong
inough
of
them selues
,
to
make
it
out
of
credite
,
with
al
persons
indued
with
holie
wisedome
and
vnderstanding
,
&
to
cause
them
to
esteeme
of
it
,
not
onely
as
a
thing
false
and
erronious
but
very
vngodly
and
blasphemous
also
.
To
reckon
vp
all
,
or
largely
to
discourse
vpon
the
particulars
,
it
is
not
my
purpose
,
but
onely
to
touch
some
shortly
,
yet
so
as
the
vanitie
and
falsehood
of
this
great
corruption
may
thereby
easily
appeare
.
1
First
I
say
,
that
this
doth
vtterly
destroy
the
nature
of
a
Sacrament
,
which
must
euer
consist
of
two
partes
;
to
wit
,
of
visible
elements
,
and
inuisible
graces
;
which
can
not
be
,
if
so
be
it
that
the
nature
and
substaunce
of
the
elementes
,
be
either
chaunged
,
or
vanish
away
,
and
the
things
represented
by
the
same
,
come
in
their
place
;
because
that
the
one
part
of
the
Sacrament
(
to
witt
,
the
visible
signe
)
is
then
and
there
wanting
.
2
Secondly
,
I
affirme
,
that
it
is
iniurious
to
the
glorified
bodie
of
our
Sauiour
,
not
onely
while
it
bringeth
him
from
heauen
,
the
place
of
all
blessednesse
,
into
earth
,
the
place
of
all
miserie
&
wretchednesse
;
but
also
whilest
it
maketh
it
to
be
rent
and
torne
in
peeces
,
not
onely
with
the
teeth
of
good
men
,
(
a
matter
which
Nature
abhorreth
)
but
with
the
teeth
of
the
wicked
and
vngodly
;
yea
with
the
teeth
of
Mise
,
Dogges
,
and
other
vnreasonable
creatures
:
yea
,
whilest
it
maketh
it
,
which
is
immortall
,
in
immortal
glorie
,
subiect
to
putrifaction
,
corruption
,
and
Wormes
,
by
reason
of
the
long
reseruation
thereof
,
and
at
the
last
,
to
consuming
in
the
fire
,
(
a
fact
of
horrible
crueltie
,
if
it
were
Christes
flesh
)
because
it
may
not
otherwise
be
made
away
,
(
as
they
them selues
confesse
)
if
it
be
ouertaken
with
horinesse
,
moldinesse
,
or
any
such
like
.
3
Thirdly
I
say
,
that
by
a
consequent
it
doth
wonderfully
confound
(
if
not
vtterly
destroy
)
the
humanitie
of
our
Sauiour
with
his
Godhead
,
whilest
that
which
is
proper
and
peculiar
to
his
eternall
Deitie
,
to
witt
,
to
be
euery
where
,
is
attributed
and
ascribed
to
his
humanitie
;
which
as
hath
been
before
shewed
,
and
shall
be
more
plainely
prooued
hereafter
,
is
,
and
must
of
necessitie
,
since
his
ascension
,
be
circumscriptible
and
tied
to
a
place
.
For
otherwise
,
if
the
glorification
of
Christes
bodie
,
haue
taken
away
that
propertie
of
tying
to
a
place
,
then
the
like
shall
be
perfourmed
in
all
the
bodies
of
the
faythfull
,
because
he
shall
change
our
base
and
vile
bodyes
,
that
they
may
be
fashioned
like
vnto
his
glorious
body
.
Philip.
3.
21.
But
to
say
that
our
bodyes
shall
be
euery
where
,
were
a
beastly
and
blasphemous
assertion
;
because
it
should
ascribe
that
vnto
vs
,
which
is
proper
and
peculiar
onely
to
God
:
For
vnto
him
alone
it
pertaineth
,
to
fill
heauen
,
earth
,
and
all
places
.
Therefore
this
assertion
concerning
Christes
glorified
body
,
must
of
necessitie
be
such
likewise
.
4
Fourthly
,
it
doth
destroy
all
the
Articles
of
our
Fayth
,
which
concerne
Christes
ascension
in
heauen
,
sitting
at
the
right
hand
of
the
Father
,
and
his
comming
againe
,
together
with
all
the
places
of
Scripture
,
that
confirme
those
most
holy
,
comfortable
,
and
necessarie
poyntes
.
For
if
he
be
heere
in
respect
of
his
bodily
power
&
presence
,
how
can
he
be
iustly
said
to
haue
ascended
in
respect
of
his
bodie
,
into
heauen
,
and
to
sit
there
at
the
right
hand
of
his
Father
,
making
continuall
intercession
for
vs
?
Or
how
can
it
be
affirmed
,
that
from
thence
hee
shall
come
with
great
power
and
glorie
,
to
iudge
the
quicke
and
the
dead
,
seeing
he
is
heere
on
earth
already
?
Let
men
of
the
world
deeme
what
they
list
,
this
is
the
truth
that
God
hath
sanctified
vnto
vs
in
his
word
,
and
doe
steadfastly
beleeue
it
in
my
heart
,
and
will
through
Gods
goodnesse
and
strength
,
alwayes
confesse
the
same
with
my
mouth
,
that
from
the
time
of
his
ascension
,
the
heauens
must
containe
Chistes
naturall
bodie
,
vntill
the
time
that
all
thinges
be
restored
,
Actes
3.21
.
that
is
,
euen
to
the
worldes
end
.
5
Fifthly
,
I
say
that
this
opinion
doth
depriue
vs
of
all
the
spirituall
graces
and
comforts
,
that
God
the
father
in
his
sonne
Christ
,
by
sending
the
holy
Ghost
the
third
person
in
the
Deitie
,
hath
bestowed
vpon
the
whole
Church
generally
,
and
euery
particular
member
thereof
.
For
,
doeth
not
our
Sauiour
Christ
say
?
Iohn
.
16.7
.
I
tell
you
the
trueth
:
It
is
expedient
for
you
that
I
goe
away
;
for
if
I
goe
not
away
,
that
Comforter
will
not
come
vnto
you
:
But
if
I
depart
,
I
will
sende
him
vnto
you
.
Either
this
then
must
be
true
,
that
we
haue
the
holy
Ghost
by
the
bodily
absence
of
our
Sauiour
Christ
giuen
to
the
Church
,
as
before
is
sayd
;
or
else
if
Christ
be
heere
bodily
present
,
the
holy
Ghost
is
not
yet
come
;
which
you
may
see
plainely
ouerthrowne
.
Act.
2.1.2
.
6
Sixthly
,
this
assertion
accuseth
Christ
of
manifest
lying
and
vntrueth
.
For
he
himselfe
hath
said
,
Math.
26.11
.
The
poore
yee
haue
alwayes
with
you
,
but
me
ye
shall
not
haue
alwaies
.
And
yet
this
people
dare
affirme
,
that
wee
haue
him
continually
,
not
in
respect
of
his
spirituall
power
and
presence
onely
,
in
which
respect
he
filleth
all
places
,
both
in
heauen
and
in
earth
,
and
is
sayd
to
be
with
the
beleeuers
euen
vnto
the
end
of
the
world
Matth.
28.20
.
But
in
respect
of
corporall
and
bodily
presence
,
then
the
which
nothing
can
be
more
absurde
,
as
hath
been
before
shewed
.
But
heere
arise
vp
three
speciall
obiections
,
to
be
answered
:
two
whereof
,
are
taken
for
the
wordes
of
the
text
of
holy
Scripture
,
&
the
third
from
the
omnipotencie
&
almightie
power
of
our
Sauiour
Christ
:
common
thinges
indeede
,
and
might
as
easily
be
reiected
as
obiected
:
but
yet
both
for
the
strengthening
of
them
that
stand
,
&
for
the
satisfying
&
instruction
of
them
that
be
weake
and
ignoraunt
.
I
will
in
a
word
or
two
,
as
it
were
,
make
a
short
,
yet
a
sound
,
sufficient
,
and
true
answere
I
hope
,
to
euery
one
of
them
seuerally
and
by
them selues
.
The
first
place
obiected
,
were
these
wordes
out
of
Iohn
.
6.13
.
Except
yee
eate
the
flesh
of
the
Sonne
of
man
,
and
drinke
his
blood
,
yee
haue
no
life
in
you
.
Wherevnto
I
answere
,
first
,
that
neither
these
wordes
,
neither
the
rest
of
the
Chapter
,
can
properly
be
vnderstoode
of
the
Lords
supper
;
because
that
was
not
at
that
time
instituted
and
ordeined
,
but
rather
of
our
communication
or
partaking
with
Christ
,
by
the
meanes
of
fayth
apprehending
the
worde
,
and
applying
particularly
vnto
our selues
,
all
the
gracious
and
sweete
promises
,
that
the
Lord
hath
made
and
offered
vnto
vs
therein
:
which
may
appeare
,
partly
because
hee
persisteth
by
a
a
continuall
threed
of
speach
as
it
were
,
in
the
metaphor
of
Bread
or
Meates
,
mentioned
vers.
26.27
vsing
sundrie
borowed
speaches
agreeing
well
to
the
circumstaunce
of
the
matter
,
wherein
he
was
to
deale
:
and
partly
,
because
he
speaketh
so
often
not
of
eating
onely
,
but
also
of
beleeuing
;
as
vers.
23.40
.
&c.
Which
cannot
be
properly
attributed
to
any
outward
or
materiall
thing
;
as
may
be
gathered
,
Rom.
8.24
.
Also
2.
Corinth.
5.7
.
But
let
vs
graunt
that
it
were
to
be
vnderstood
of
the
holy
Supper
;
yet
it
doth
not
for
all
that
,
establish
any
grosse
and
carnall
eating
of
the
naturall
flesh
or
body
of
our
Sauiour
Christ
:
for
if
it
were
so
,
then
had
not
our
Sauiour
sufficiently
aunswered
the
Capernaites
,
who
did
grossely
dreame
and
doate
of
such
a
carnal
manducation
or
eating
,
but
rather
had
yeelded
vnto
the
same
.
Besides
,
if
that
should
be
allowed
,
in
what
a
miserable
estate
should
we
leaue
the
holy
Fathers
;
who
were
long
before
the
time
of
Christes
taking
our
flesh
vpon
him
,
and
therefore
could
not
eate
it
?
And
yet
our
Sauiour
affirmeth
Mat.
8.11
.
that
they
were
in
the
kingdome
of
Heauen
:
and
Saint
Paul
saith
1.
Corinth.
10.3.4
that
they
did
all
eate
the
same
spirituall
meate
that
we
doe
,
and
did
all
drinke
the
same
spirituall
drinke
that
we
doe
;
there
being
no
difference
at
all
in
respect
of
substaunce
and
effect
betwixt
their
Sacraments
and
ours
,
but
onely
in
time
,
and
in
outward
Elementes
:
yet
in
what
a
miserable
estate
were
Infantes
that
should
die
before
they
could
communicate
or
partake
in
that
holy
Sacrament
?
One
of
these
two
must
needes
be
graunted
;
either
that
they
must
haue
the
Communion
ministred
vnto
them
;
which
thing
indeed
Augustine
did
once
fantastically
imagine
:
but
S.
Paul
is
flatly
against
it
,
1.
Corinth.
11.28
.
who
will
haue
none
admitted
thereto
,
but
such
as
can
examine
and
trie
themselues
,
whether
they
be
in
the
Fayth
or
no
;
which
Infantes
can
not
doe
:
or
else
that
without
it
,
they
are
all
condemned
alreadie
:
Both
which
are
verie
absurde
and
beastly
.
So
that
you
see
for
the
auoyding
of
these
absurdities
,
it
can
at
no
hande
bee
vnderstoode
,
either
of
the
Sacramentes
,
of
the
grosse
and
carnall
eating
of
Christes
body
in
the
same
,
but
of
the
apprehension
or
laying
hold
of
him
,
togeather
with
the
particular
application
of
him
to
our selues
by
the
hand
or
instrument
Faith
propounded
and
set
foorth
vnto
vs
,
by
the
ministerie
of
his
Word
and
Gospell
,
or
(
if
you
wil
for
reasoning
sake
)
offered
vnto
vs
in
the
vse
of
the
Supper
,
because
there
is
in
that
respect
,
but
one
meane
giuen
vs
to
take
hold
of
him
by
;
and
that
is
the
great
grace
and
gift
of
Fayth
,
which
we
must
vse
in
the
Word
&
Sacraments
,
as
men
doe
in
the
opprehending
of
Christes
righteousnesse
;
which
though
it
be
not
essentially
dwelling
in
vs
,
yet
it
is
effectually
made
ours
,
whilest
wee
apprehend
and
lay
hold
of
the
same
by
a
sounde
and
sure
Fayth
:
And
euen
in
like
sort
is
Christ
God
&
Man
togeather
with
all
his
merites
,
not
onely
offered
,
but
laide
hold
of
in
the
Word
and
Sacramentes
:
For
of
like
things
,
there
is
alwayes
a
like
consideration
.
The
seconde
place
,
is
that
sentence
reported
by
the
three
Euangelistes
,
Matthew
,
Marke
,
and
Luke
;
and
S.
Paul
himselfe
also
,
reciting
the
institution
of
the
Supper
,
which
our
Sauiour
Christ
vsed
,
saying
:
This
is
my
body
:
which
they
vrge
in
the
letter
,
after
this
sorte
:
Hath
not
Christ
said
it
in
plaine
tearmes
?
and
shal
I
not
beleeue
it
,
though
that
my
carnall
vnderstanding
cannot
conceiue
the
same
?
To
all
this
I
answere
:
First
,
that
the
question
is
not
of
the
wordes
,
for
wee
as
well
as
they
confesse
the
same
;
but
of
the
sense
:
of
which
wee
will
speake
anone
.
Secondly
,
that
wee
,
are
bounde
to
beleeue
all
such
thinges
as
are
comprehended
in
Gods
Worde
,
though
indeed
our
sensuall
reason
,
can
not
comprehend
them
;
yet
in
such
sort
must
we
beleeue
the
same
,
and
to
such
endes
as
the
Lord
himselfe
hath
appointed
,
not
yet
stretching
them
further
,
then
the
Lorde
would
haue
vs
;
nor
restraining
them
to
narrow
or
purposes
,
then
the
Lord
hath
appoynted
;
neither
yet
fayling
in
the
allegation
of
them
,
either
in
the
matter
,
manner
,
or
end
:
for
if
we
doe
,
wee
doe
nothing
else
thereby
but
heape
vp
iust
condemnation
against
our
owne
soules
.
Concerning
the
wordes
,
and
the
plainenes
of
them
;
I
say
that
other
words
are
as
plaine
as
they
,
both
in
the
old
and
new
testament
,
which
must
yet
notwithstanding
,
be
otherwise
interpreted
,
then
the
words
themselues
seeme
to
import
.
For
example
in
the
17
of
Genesis
10.
Circumcision
is
called
the
Couenaunt
betwixt
GOD
and
his
people
,
whereas
it
was
but
the
signe
of
the
Couenaunt
:
For
the
Couenaunt
it selfe
was
,
that
hee
would
be
the
God
of
Abraham
,
and
in
him
of
all
the
Faythfull
,
and
of
their
seed
after
them
.
So
in
the
new
Testament
,
Christ
sayth
of
him selfe
,
Iohn
15.5
.
I
am
the
Vine
;
whereas
wee
know
and
beleeue
,
that
Christ
was
no
Vine
,
but
that
hee
calleth
him selfe
so
in
a
certaine
resemblance
;
because
looke
what
propertie
the
fruite
of
the
Vine
hath
in
respect
of
our
bodies
,
to
witt
,
to
comfort
men
,
and
ro
make
them
glad
heartes
:
the
same
hath
Christ
,
and
the
fruites
of
his
grace
receiued
by
Fryth
,
in
respect
af
our
soules
:
and
as
the
Branches
of
the
Vine
haue
nothing
of
them selues
,
but
all
that
they
haue
,
they
haue
it
from
the
Vine
it selfe
:
so
none
of
his
members
can
bring
foorth
fruite
,
but
by
abyding
in
him
;
and
being
made
fruitfull
through
his
grace
.
In
like
manner
is
the
Bread
of
the
Lords
Supper
,
called
his
Body
,
because
,
as
we
haue
sayd
before
,
looke
what
proper
and
peculiar
office
the
Bread
hath
or
yeeldeth
to
our
naturall
bodies
;
the
selfe
same
doth
Iesus
Christes
body
broken
,
taken
hold
of
by
Faith
,
spiritually
communicate
vnto
our
soules
.
And
this
speach
is
vsuall
in
the
Scriptures
,
to
attribute
that
to
the
signe
,
which
is
proper
and
peculiar
to
the
thing
signified
,
by
reason
of
the
streight
analogie
,
proportion
,
and
agreement
,
which
is
betweene
the
signe
,
and
the
thing
signified
;
and
not
in
any
other
respect
,
of
consubstantiation
,
transubstantiation
,
or
any
other
such
like
fantasticall
dotage
.
Beside
,
the
verie
circumstances
of
time
,
place
,
person
,
and
manner
of
doing
,
doe
sufficiently
prooue
the
vanitie
and
vntruth
of
this
grosse
interpretation
.
For
this
Sacrament
being
instituted
by
Christ
him selfe
a
little
before
his
death
,
in
the
presence
of
the
Apostles
(
who
had
all
their
senses
satisfied
in
the
beholding
,
hearing
,
and
feeling
,
of
the
naturall
body
of
our
Sauiour
Christ
)
he
him selfe
sitting
at
the
Table
with
them
,
and
speaking
these
words
in
their
presence
and
hearing
;
it
could
not
bee
,
that
that
bread
,
offered
vnto
them
as
the
pledge
of
his
body
,
should
be
his
naturall
bodie
,
or
bodie
of
flesh
,
vnlesse
you
will
say
,
that
Christ
had
two
bodies
:
one
sitting
at
the
table
,
instituting
the
action
of
the
Supper
;
and
an
other
borne
in
his
handes
,
and
deliuered
vnto
his
Apostles
:
then
the
which
,
what
can
be
,
not
onely
more
absurde
and
blasphemous
,
in
respect
of
our
Sauiour
Christ
him selfe
;
but
also
more
vnprofitable
and
vncertaine
to
vs
,
as
which
might
prouoke
vs
to
doubt
,
whether
of
his
bodies
were
crucified
for
our
transgressions
?
Now
,
as
we
doe
iustly
reiect
this
grosse
sense
,
so
for
the
instruction
of
the
ignoraunt
,
and
strengthening
of
the
weake
,
we
wil
in
a
few
lines
put
downe
the
true
meaning
of
these
wordes
.
For
the
better
performaunce
whereof
,
I
would
haue
this
to
be
noted
.
1
In
he
first
place
,
which
I
am
sure
also
no
man
of
sounde
iudgement
can
well
denie
,
that
all
wordes
,
and
therefore
these
of
the
Supper
,
must
be
expounded
according
to
the
subiect
,
argument
,
or
matter
whereof
they
intreate
:
and
therefore
their
speaking
particularly
of
the
Lordes
Supper
,
must
of
necessitie
be
vnderstood
of
the
Sacrament
of
the
body
and
blood
of
our
Sauiour
Christ
,
exhibited
vnto
vs
in
that
Supper
.
2
Secondly
,
I
would
haue
this
to
be
remembred
,
that
seeing
all
confessr
these
wordes
to
be
spoken
of
the
Sacrament
,
we
must
not
gather
,
that
the
word
Body
,
is
otherwise
attributed
to
the
Bread
,
then
the
nature
and
qualitie
(
as
it
were
)
of
Sacramentes
will
beare
;
for
then
if
wee
should
graunt
that
,
wee
should
easily
destroy
and
ouerthrow
all
Sacramentes
of
the
Church
whatsoeuer
;
because
in
this
behalfe
,
or
respect
,
there
is
a
like
proportion
to
be
obserued
in
one
,
as
in
all
:
And
if
one
be
defaced
in
respect
of
a
wrong
sense
,
the
least
can
hardly
,
or
not
at
all
stand
vpright
.
3
Thirdly
,
that
this
is
the
nature
of
all
sacraments
,
that
the
elementes
and
rites
vsed
in
the
same
,
be
true
and
effectuall
,
not
signes
onely
,
but
testimonies
and
pledges
of
these
things
,
for
the
signifying
and
subiecting
of
which
vnto
our
senses
they
were
ordained
:
and
yet
when
I
vse
the
word
,
Signe
,
I
would
not
bee
taken
as
though
I
meant
that
they
are
bare
,
vaine
,
or
vnprofitable
Signes
,
such
as
Painters
commonly
vse
to
make
,
but
euen
thus
farre-foorth
effectuall
,
that
it
is
no
more
true
&
certaine
,
that
we
see
the
same
with
our
eyes
,
touch
them
with
our
hands
,
receiue
them
with
our
mouthes
&
eate
them
;
then
that
is
also
as
true
and
certaine
,
that
the
Lord
exhibiteth
and
offereth
vnto
vs
,
what
so
euer
they
represent
vnto
vs
;
that
is
,
the
verie
bodie
and
bloud
of
our
Sauiour
Christ
.
These
rules
being
thus
then
obserued
,
I
gather
and
put
downe
this
true
&
holie
sense
of
these
wordes
:
This
is
my
body
:
that
is
to
say
,
This
Bread
which
Christ
tooke
,
blessed
,
brake
;
&
gaue
vnto
his
Disciples
,
and
appoynted
to
be
the
element
of
this
action
,
is
sacramentally
&
spiritually
,
being
receiued
&
eaten
by
Fayth
,
a
sure
signe
&
an
effectuall
pledge
,
that
Christs
body
is
become
the
spirituall
food
&
nourishment
of
our
soules
.
And
I
vse
these
words
,
sacramentally
&
spiritually
,
that
therby
I
might
meete
with
their
grosse
slaunder
,
who
when
they
heare
of
a
signe
,
and
a
thing
signified
,
say
that
wee
doe
euacuate
and
make
of
no
force
the
Lordes
Supper
.
No
,
we
are
so
farre
off
from
holding
any
such
conclusion
,
that
we
know
and
beleeue
,
that
the
beleeuers
,
doe
beside
the
outward
signes
and
elements
,
truely
receiue
by
the
meane
of
fayth
,
after
a
spirituall
sort
,
that
which
is
represented
by
the
outward
elementes
;
to
witte
,
whole
Christ
,
with
all
his
giftes
and
graces
.
And
yet
we
doe
not
imagine
,
either
transubstantiation
,
or
any
such
like
deuise
;
but
onely
thinke
vpon
and
beleeue
,
the
sacramentall
coniuction
of
the
signe
and
the
thing
signified
,
For
those
thinges
can
not
stand
with
the
truth
of
Christes
humanitie
;
as
hath
been
before
shewed
:
neither
indeed
are
they
necessarie
for
saluation
.
For
,
that
we
may
be
made
partakers
of
Christ
,
it
is
not
of
necessitie
required
,
that
his
Body
should
be
really
present
vpon
the
earth
;
but
it
rather
behooueth
vs
,
by
the
power
of
the
holy
Ghost
,
&
through
Fayth
,
to
mount
vp
into
Heauen
,
and
there
to
lay
hold
of
him
,
that
we
may
sit
with
him
in
the
heauenly
places
,
which
in
this
life
can
not
be
performed
in
any
other
sort
,
then
in
a
spirituall
maner
,
&
through
fayth
:
which
fayth
is
begotten
and
confirmed
in
vs
by
the
holy
Ghost
;
wherevnto
hee
vseth
as
instrumentes
,
the
preaching
of
Gods
word
,
and
the
administration
and
vse
of
the
Sacramentes
,
by
which
all
our
senses
are
euen
as
it
were
prouoked
&
pearsed
,
wholly
to
possesse
Christ
him selfe
.
So
that
you
see
,
I
doe
figuratiuely
expound
these
wordes
,
and
not
grossely
;
wherevnto
I
am
drawne
partly
by
these
three
generall
Rules
heretofore
put
downe
,
and
partly
by
the
verie
dealings
of
the
Papistes
themselues
;
who
doe
not
,
neither
in
the
Wine
of
the
Supper
,
the
other
part
of
this
Sacrament
:
neither
in
Baptisme
,
the
other
Sacrament
of
the
Church
(
which
two
alone
God
hath
giuen
vnto
it
)
acknowledge
any
such
grosse
transubstantiation
or
change
;
and
yet
I
am
sure
,
there
is
as
great
reason
why
that
alteration
should
be
as
well
in
the
Water
of
Baptisme
,
&
in
the
Wine
of
the
Supper
,
as
in
the
Bread
thereof
:
If
there
be
not
,
let
them
shew
any
cause
,
to
the
contrary
if
they
can
.
There
resteth
now
the
third
obiection
,
taken
from
the
omnipotencie
or
almightie
power
of
our
sauiour
Christ
pressed
after
this
manner
.
Is
not
Christ
God
,
and
so
by
that
meanes
omnipotent
?
And
can
not
hee
performe
the
trueth
of
that
hee
hath
spoken
?
To
this
I
answere
;
that
though
we
shold
grant
it
as
true
,
that
Christ
,
as
he
is
God
,
can
doe
all
thinges
,
and
be
euery
where
:
yet
we
know
that
as
he
is
Man
,
he
can
not
,
and
therefore
the
question
betweene
the
transubstantiators
&
vs
,
being
now
not
of
the
presence
of
Christes
deitie
in
the
Sacrament
,
but
of
the
presence
of
his
humaine
body
,
wee
say
,
that
if
wee
should
graunt
this
,
yet
could
it
no
whit
at
all
preiudice
vs
;
neither
could
they
gaine
their
cause
thereby
:
for
vnlesse
they
can
prooue
Christ
as
hee
is
Man
,
to
be
omnipotent
,
and
euerie
where
(
which
thing
they
shall
neuer
bee
able
to
doe
)
they
haue
sayd
as
much
as
if
they
had
sayd
nothing
.
But
let
vs
for
reasoning
sake
graunt
,
that
Christ
as
hee
is
Man
,
were
omnipotent
,
euen
as
God
the
Father
is
;
doth
it
therefore
follow
,
that
because
he
can
doe
euerie
thing
,
hee
therefore
either
will
do
the
same
,
or
indeed
doth
it
?
I
suppose
no.
For
besides
,
that
in
Scholes
it
is
commonly
said
,
à
posse
ad
esse
,
the
consequence
or
reason
is
not
good
,
which
were
sufficient
aunswere
to
this
friuolous
and
vaine
obiection
.
Besides
this
I
say
,
wee
that
are
truely
taught
of
God
;
doe
know
,
that
though
we
beleeue
that
the
Lord
can
doe
what
so
euer
pleaseth
him
both
in
heauen
and
in
earth
;
which
serueth
wonderfully
to
magnifie
his
almightie
power
,
and
greatly
to
strengthen
our
weake
fayth
;
yet
we
beleeue
firmely
,
that
he
will
not
onely
doe
nothing
,
but
that
hee
can
not
doe
any
thing
in
regard
of
vs
,
contrarie
to
that
will
of
his
,
that
he
hath
reuealed
for
vs
in
his
word
.
And
the
reason
of
this
is
not
the
abridgement
or
shortning
of
his
power
(
for
be
it
farre
from
mortall
men
,
to
presume
in
any
thing
,
though
neuer
so
little
,
to
restraine
the
eternall
power
of
the
immortal
God
)
but
because
his
will
and
power
in
respect
of
vs
,
be
so
conioyned
and
knit
togeather
that
looke
whatsoeuer
he
will
do
,
that
he
can
do
;
and
looke
whatsoeuer
hee
can
doe
,
that
he
will
doe
.
To
make
this
plaine
by
an
example
.
We
all
know
,
that
God
in
respect
both
of
his
selfe
,
and
that
all
thinges
are
possible
with
him
,
can
if
he
would
,
saue
all
men
:
and
yet
we
feare
not
to
say
,
that
in
respect
of
vs
he
can
not
saue
all
men
,
because
wee
know
by
his
reuealed
will
,
that
hee
will
not
saue
them
all
:
For
some
must
be
the
vesselles
ordeined
for
destruction
,
as
well
as
others
,
vessels
of
saluation
and
eternall
life
.
The
like
may
we
say
for
this
matter
of
the
Supper
;
that
though
wee
were
perswaded
,
that
Christ
as
he
is
man
,
might
be
euery
where
;
yet
because
he
hath
reuealed
in
his
Word
,
that
he
will
haue
his
bodie
to
be
circumscriptible
and
tyed
to
a
place
,
to
witt
,
Heauen
;
yea
,
which
is
more
;
to
a
certaine
place
in
Heauen
,
that
therefore
it
can
be
no
iniurie
at
all
to
him
,
neither
any
debasing
of
his
omnipotent
power
,
to
say
that
now
he
cannot
be
bodily
in
the
Sacrament
,
much
lesse
bodily
in
so
many
sacraments
,
as
be
celebrated
and
ministred
,
in
so
sundry
and
infinite
places
at
one
time
.
And
this
I
thinke
sufficient
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
challenge
to
the
aduerse
partie
,
and
as
matter
of
necessary
instruction
,
to
such
as
alreadie
see
the
trueth
)
these
three
poyntes
following
.
1
FIrst
,
that
I
am
readie
in
all
holy
loue
,
further
to
aunswere
any
thing
,
that
Christianly
shall
be
further
obiected
concerning
this
Question
:
I
say
Christianly
obiected
;
for
if
any
shall
either
curiously
or
captiously
propound
any
thing
,
I
thinke
it
most
conuenient
,
rather
to
leaue
such
in
their
owne
folly
,
for
a
season
,
till
it
please
God
at
some
one
time
or
other
,
euen
extraordinarily
as
it
were
,
to
make
them
to
see
the
same
,
if
it
shall
so
please
him
,
then
to
spend
time
,
and
to
trauaile
in
satisfying
of
their
vaine
curiositie
.
2
Secondly
,
that
though
this
point
of
Transubstantiation
brought
in
by
Papistes
,
be
great
and
grosse
,
concerning
the
matter
of
the
Supper
,
yet
that
they
faile
not
alone
herein
,
in
that
behalfe
,
but
hold
many
mo
errours
concerning
that
point
,
some
of
them
as
palpable
,
if
not
more
grosse
and
blasphemous
then
this
,
and
some
of
them
lesse
:
A
few
I
will
rehearse
,
desiring
others
to
consider
of
the
rest
.
1
First
,
in
that
they
make
it
a
sacrifice
Propitiatorie
for
the
quicke
and
the
dead
,
vtterly
euacuating
by
that
meanes
,
and
making
of
no
force
,
the
eternall
Priesthood
of
our
Sauiour
Christ
,
which
consisteth
in
this
,
that
he
hath
once
for
all
,
vpon
the
Alter
of
the
Crosse
,
offered
vp
himselfe
vnto
God
the
Father
,
a
full
and
sufficient
Sacrifice
,
for
the
sinnes
of
the
people
,
as
the
Apostle
plainely
prooueth
in
the
7.8.9
.
and
10.
Chapters
of
his
Epistle
to
the
Hebrewes
:
But
no
maruell
,
that
they
should
annihilate
his
Offices
,
which
destroy
his
person
;
as
these
men
doe
,
by
confounding
the
proprieties
of
either
nature
,
as
hath
been
before
decreed
.
2
Secondly
,
there
is
but
a
little
lesse
Leuen
in
that
matter
,
that
they
holde
of
Concountancie
,
by
which
they
haue
spoyled
the
people
of
the
vse
of
the
Cuppe
;
which
both
by
Christes
owne
institution
,
and
by
his
expresse
Commaundement
,
saying
;
Drinke
yee
all
of
this
;
doth
in
all
trueth
and
vprightnesse
belong
vnto
them
:
and
all
this
they
haue
done
vnder
this
shadow
,
that
because
no
body
is
without
blood
,
and
they
haue
before
(
presupposing
,
that
the
Bread
is
turned
into
the
Bodie
;
as
indeede
if
men
will
presuppose
,
either
vnpossible
or
vntrue
things
,
euery
thing
will
follow
of
it
)
eaten
the
bodie
,
therefore
must
it
needes
follow
,
that
they
haue
drunke
also
his
blood
.
But
I
know
not
,
whether
I
shold
blame
them
for
their
beastlinesse
,
or
reprooue
them
for
their
pride
,
that
dare
thus
presumptuously
alter
the
Lordes
very
Ordinaunce
and
Institution
.
3
Thirdly
,
their
Adoration
is
as
corrupt
and
filthie
,
while
they
make
men
to
commit
grosse
&
palpable
Idolatrie
,
in
falling
downe
before
a
peece
of
Bread
:
(
what
doe
I
say
?
I
know
not
whether
I
may
call
it
by
that
name
or
no
,
for
it
may
be
disputed
of
whether
their
Masse-cake
be
Bread
)
and
worshipping
a
Wafer-cake
,
the
worke
of
mens
hands
.
But
suppose
it
were
Christes
body
as
they
say
;
yet
I
affirme
that
they
may
not
adore
Christes
body
alone
,
yea
,
and
that
they
cannot
worship
the
same
of
it selfe
,
without
horrible
idolatrie
,
because
it
is
a
creature
.
For
though
it
be
true
,
that
Christ
as
he
is
God
,
is
to
be
worshipped
as
his
Father
;
yea
,
and
Christ
God
and
Man
in
one
person
is
to
be
adored
,
yet
we
cannot
without
great
sinne
,
and
grieuous
offence
against
God
and
his
word
,
worship
the
humanitie
or
manhood
of
our
Sauiour
Christ
onely
.
4
To
speake
of
the
reseruation
,
circumgestation
,
or
carrying
of
it
about
,
with
many
other
odde
toyes
of
their
owne
inuention
,
and
largely
to
lay
out
the
inconueniences
thereof
,
would
require
some
proper
and
fit
discourse
for
that
purpose
;
but
I
will
reserue
it
till
another
time
,
making
haste
now
,
to
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
draw
neere
vnto
such
reuerent
mysteries
,
wherein
such
excellent
graces
are
offered
vnto
him
,
and
how
he
may
best
come
to
reape
and
receiue
fruite
and
comfort
by
the
same
.
All
that
a
man
is
to
deale
in
,
concerning
this
last
point
,
may
be
well
reduced
into
three
short
heades
or
Titles
.
1
First
,
what
he
is
to
doe
before
communicating
or
receiuing
of
this
Sacrament
:
and
this
I
will
call
in
one
terme
,
Preparation
.
2
Secondly
,
what
hee
is
to
doe
or
thinke
vpon
in
the
time
,
and
at
the
very
instant
of
receiuing
:
and
this
I
will
name
,
Meditation
3
Thirdly
,
what
he
is
to
doe
after
the
time
of
receiuing
:
and
this
I
will
call
,
Action
or
Practise
.
1
Preparation
,
which
is
the
first
,
respecteth
either
God
or
man
:
Now
,
that
which
concerneth
God
,
is
comprehended
vnder
true
Fayth
,
and
vnfeigned
Repentaunce
,
as
that
which
concerneth
man
,
is
comprised
vnder
sounde
loue
.
And
I
call
them
sound
true
,
and
vnfeigned
,
and
yet
not
perfect
,
because
perfection
properly
signifying
that
,
vnto
which
nothing
can
be
added
,
cannot
be
founde
in
man
during
this
life
.
And
this
I
speake
,
partly
to
stop
the
mouthes
of
such
as
dreame
of
a
perfection
in
this
life
;
and
partly
to
teach
vs
that
our
imperfections
should
not
hinder
vs
from
drawing
nigh
thereto
,
(
so
that
we
doe
not
foster
and
foode
our selues
in
them
,
)
seeing
that
otherwise
the
Sacrament
should
stand
vs
in
stead
,
if
we
were
not
vnperfect
;
for
it
is
a
helpe
and
succour
ordeined
by
God
,
against
our
naturall
infirmitie
and
weakenesse
.
By
Fayth
,
I
meane
not
onely
a
generall
beliefe
,
of
all
the
Canonicall
books
of
the
old
and
new
Testament
;
or
a
grounded
knowledge
alone
of
the
poyntes
and
principles
of
Christian
religion
,
but
an
assured
perswasion
,
that
whatsoeuer
the
Lord
hath
reuealed
in
his
Word
,
as
hee
hath
done
the
same
for
others
,
so
he
hath
done
it
particularly
for
mee
.
So
that
this
Fayth
is
necessarie
to
him
that
shall
communicate
,
both
because
that
otherwise
hee
being
on
the
earth
,
cannot
take
hold
of
Christ
in
heauen
:
for
faith
is
it
by
which
he
may
apply
vnto
himselfe
particularly
Christ
Iesus
and
all
his
merites
,
to
the
assured
feeling
of
the
free
pardone
and
full
forgiuenesse
of
all
his
sinnes
of
the
one
side
,
and
the
imputation
of
Christes
righteousnesse
on
the
other
side
,
and
also
that
thereby
he
may
be
assured
,
that
that
which
hee
doeth
,
either
in
the
administration
or
participation
of
that
holy
action
,
is
acceptable
before
God
:
for
without
Fayth
,
it
is
impossible
to
please
him
.
Which
properties
indeed
,
or
effectes
rather
,
if
a
man
onely
haue
them
,
shall
make
his
Fayth
to
differ
from
all
the
vaine
imaginations
of
Diuels
and
wicked
men
whatsoeuer
.
By
Repentance
,
I
vnderstand
a
syncere
hatred
of
all
our
former
sinnes
and
iniquities
whatsoeuer
,
and
a
sound
loue
of
all
righteousnesse
and
well
doing
,
proceeding
from
the
right
reuerence
and
louing
feare
of
the
maiestie
of
God
in
our
heartes
:
which
holy
affection
,
doth
euery
day
by
little
and
little
worke
in
vs
,
the
forsaking
of
our selues
,
and
the
subduing
of
the
sinfull
lustes
and
affections
of
our
owne
flesh
,
to
the
end
,
that
wee
may
wholly
resigne
our selues
,
to
be
guided
and
gouerned
by
the
spirit
of
God
,
in
the
syncere
seruice
,
&
worship
of
his
Maiestie
.
So
that
hee
which
feeleth
himselfe
truely
and
vnfeignedly
sorrowfull
for
his
former
iniquities
,
not
onely
loathing
his
sinnes
,
but
euen
himselfe
for
his
sinnes
sake
,
and
caryeth
with
him
this
holy
purpose
,
neuer
through
Gods
assistaunce
,
to
commit
the
same
,
or
any
such
like
:
may
not
onely
be
assured
of
his
vnfeined
repentaunce
,
and
so
by
consequent
of
the
forgiuenesse
of
his
sinnes
,
but
also
with
boldnesse
,
&
yet
not
withstanding
with
reuerence
in
respect
of
God
,
and
with
humblenesse
of
minde
,
in
respect
of
himselfe
,
draw
neere
to
the
partaking
of
these
holy
mysteries
.
By
Loue
,
which
is
the
thing
that
concerneth
men
,
I
doe
not
onely
vnderstand
the
vnfeigned
pardoning
and
forgiuing
of
others
,
that
haue
any
maner
of
way
trespassed
against
vs
,
which
is
a
sure
seale
and
earnest
pennie
as
it
were
,
that
our
sinnes
are
forgiuen
vs
before
God
:
but
also
sound
reconciliation
,
after
offences
committed
,
one
of
vs
towardes
another
,
which
is
a
certaine
pledge
,
that
our
prayers
,
and
all
other
good
thinges
that
come
from
vs
,
are
in
Christes
obedience
accepted
before
God
:
yea
,
I
meane
further
by
Loue
,
which
is
an
inward
affection
of
the
heart
,
the
sincere
and
outwarde
testifying
of
the
same
,
by
wordes
,
deeds
,
countenaunces
,
and
other
meanes
,
as
the
Lord
shall
giue
occasion
,
and
our
abilitie
will
serue
to
expresse
the
same
,
and
that
not
to
our
friendes
onely
,
or
to
our
enimies
also
,
which
is
somewhat
more
;
but
generally
to
all
men
,
though
to
some
in
greater
measure
;
as
to
the
Household
of
fayth
,
our
Wiues
,
Children
,
and
Parentes
,
&c.
and
to
some
in
lesse
measure
,
as
to
those
that
be
yet
without
and
be
somwhat
further
off
by
nature
and
kindred
.
Meditation
,
which
is
the
second
thing
,
and
is
to
be
vsed
specially
in
the
time
of
the
celebration
of
the
Lords
Supper
,
consisteth
chiefely
in
these
poyntes
:
In
regarding
the
outward
elements
,
and
the
rites
vsed
in
the
same
,
as
the
breaking
of
the
Bread
,
&c.
by
which
is
set
foorth
vnto
our
soules
,
the
crucifying
of
Christs
body
,
the
shedding
of
his
bloud
,
&c.
and
all
for
our
transgressions
.
And
then
because
wee
must
not
stay
below
,
but
must
by
Fayth
rise
vp
to
Heauen
as
it
were
,
we
are
deeply
to
consider
what
great
graces
the
Lord
offereth
vnto
vs
in
that
holy
and
spirituall
Banquet
;
which
in
my
minde
may
be
brought
into
these
few
pointes
.
1
God
setteth
before
the
eyes
of
our
Faith
in
that
holy
action
,
first
,
Christes
death
and
passion
,
togeather
with
the
benefites
and
effectes
which
wee
reape
thereby
;
and
namely
,
the
remission
and
forgiuenesse
of
our
sinnes
.
2
Secondly
,
the
full
and
spirituall
nourishment
,
that
thorow
Christ
wee
haue
,
both
in
the
outward
and
inwarde
man
,
euen
to
the
hope
of
eternall
life
.
3
Thirdly
,
the
mysticall
vnion
,
that
is
betwixt
Christ
and
his
Church
,
hee
dwelling
in
our
heartes
by
faith
,
and
we
thereby
being
made
members
of
his
bodie
,
of
his
flesh
,
and
of
his
bones
.
4
Fourthly
and
lastly
,
the
holy
vnitie
and
agreement
,
that
is
&
ought
to
be
continued
amongst
all
the
members
of
his
Church
,
whatsoeuer
,
or
wheresoeuer
they
be
.
The
third
and
last
thing
,
which
I
call
Action
,
and
is
to
be
performed
after
the
receiuing
of
the
Lords
Supper
,
consisteth
,
1
First
,
in
earnest
Prayer
vnto
God
not
onely
for
the
liuely
feeling
of
these
graces
exhibited
,
but
also
for
the
fructifying
of
the
word
of
God
and
his
Sacraments
in
our
heartes
;
and
that
not
for
the
time
present
alone
,
but
euen
for
the
whole
rase
and
course
of
our
life
.
Secondly
,
in
humble
thankes-giuing
,
for
the
vnestimable
riches
and
treasures
of
grace
and
of
goodnesse
,
which
it
pleaseth
him
in
his
Church
,
and
namely
by
the
vse
of
his
Worde
and
Sacramentes
,
not
onely
to
offer
,
but
also
to
bestow
vpon
his
people
,
the
particulars
whereof
,
are
before
recited
.
And
hereunto
wee
may
be
prouoked
by
consideration
of
this
,
that
the
Lord
freely
and
of
his
owne
goodnesse
,
giueth
vs
those
merites
,
not
onely
when
we
had
not
deserued
the
least
of
them
,
but
euen
then
when
euerie
one
of
vs
,
had
deserued
eternall
death
and
condemnation
to
be
powred
foorth
vpon
vs
and
ours
.
3
And
lastly
,
in
care
and
conscience
of
a
holy
conuersation
,
that
seeing
Christ
dwelleth
in
our
heartes
by
fayth
,
and
we
haue
our
spirituall
life
and
beeing
from
him
,
that
therefore
wee
should
so
liue
,
as
wee
may
not
onely
glorifie
him
in
this
life
,
but
that
when
the
dayes
of
our
wearisome
pilgrimage
shall
be
ended
,
we
may
be
glorified
with
him
in
eternall
blessednesse
:
which
thing
,
the
Lord
graunt
vs
,
euen
for
his
crucified
Christes
sake
:
to
whom
with
the
Father
and
the
holy
Ghost
,
three
persons
and
one
eternall
God
,
be
giuen
all
honour
,
prayse
,
power
,
and
glorie
,
both
of
vs
,
and
of
all
people
,
euen
now
and
at
all
times
,
for
euer
and
euer
.
So
be
it
.