yee beleeue that the bread is turned into the fleshe of Christ and the wine into his blood A. That is a most abhominable error For our Lorde is only in heauen thither must our faith ascend and lay holde on him to eate spiritually that fleshe of his whiche was crucified and to drink that blood of his which was shed This beeing so great a misterie and we so dull to conceiue the Lorde to helpe vs hath chosen bread and wine as a seale and pledge that hee doth giue vs the same For the bread broken doth signifie the crucified body of Christe and the wine powred foorth his blood that was shed Now because the Lord doth feed vs in deed with the fleshe and blood of his sonne not giue vs bare signes the bread is called his body and the wine his blood For the true receiuer doth as verilie and vndoubtedly receiue the fleshe and blood of Christe with the mouth of his soule as hee doth receiue the bread and wine with the mouth of the body Q. There bee reasons which seeme to proue that there is not after consecration the substance of bread wine but onely the accidents as they cal thē which are the proportion the colour taste with such like A. It is very truly spoken that the reasons vsed for this matter doe seeme to proue but doe not proue as being alleadged they shall easily bee answered Q. Christe brake the bread and said this is my body A. If it were not called his body because it was a Sacrament of the same wit because it was his very fleshe in deede then had Christe beene crucified before hee was betraied for hee deliuered the bread before Or we may say that the bread was crucified For it is the crucified fleshe of Christ which wee receiue by faith and the same whiche the Lorde gaue vnto them in the night hee was betrayed the same is also nowe deliuered vnto vs. Moreouer if the bread bee chaunged because hee saith This is my bodie then was the rocke also changed for the Apostle saith They did all drinke of the spirituall rocke that followed them the rock was Christ x. 1. Cor. 10.4 This blasphemie shoulde also followe that the vncleane reprobate shoulde eate the fleshe of Christ But Christ saith That whosoeuer eateth his fleshe shall liue for euer Q. They say that is to bee taken of those which eate his flesh and drinke his blood worthily for all such shal liue for euer But say they some doe eate his fleshe and drinke his blood vnworthilie or els how shoulde the vnworthie receiuer bee giltie of the body and blood of Christe If it bee bread wine still then shoulde he bee giltie but of bread and wine and not of the body and blood of Christe which hee doth not touche nor come nigh A. In so saying they shew themselues to bee impudent and blind in the scriptures For howe holdeth the reason of Christe by which he proueth that manna was not the true bread of life because their fathers had eaten of it and yet were dead y. Ioh. 6.59 If the reprobate may eate the fleshe of Christe Also where they say if it bee bread still a mā should not be giltie of the bodie of Christ but of bread that is absurde for it is not common bread but a Sacrament of Christes body and God doth offer the fleshe of his sonne vnto those which receiue it Also it is a seale and pledge of the holy mysteries If a man contemptuously breake and deface the Princes seale shall hee not bee guiltie of treason against the person of the Prince Shall it bee saide that hee hath defaced but a peece of waxe Because in substance it is still but waxe Q. Make that reason of our Sauiour Christe more plaine Because it doth fully and flatlye ouerthrowe the cauill of the Papistes of eatyng the naturall fleshe of Christe vnworthilie For they like blasphemous wretches to defend theyr transubstantiation doe affirme that the wicked doe eate the very flesh of Christe And so they ioyne Christe and Belial Heauen and Hell GOD and the Diuell togeather and this they muste doe or els denie the bread and the wyne to bee the verye fleshe and the blood of Christe For the very Reprobate doe receyue the Sacrament A. The reason of our Sauiour is most euident to shewe that the reprobate do not eate his flesh Because he proueth the manna was not the true bread of life seeing the mē which did eate it were dead He speaketh of the spirituall death for hee dooth not promise to set those free from the bodily death which eate his fleshe If the wicked and damned might eate the true bread of life and yet die in their sinnes it might be then obiected that Christes wordes were of no force to proue the Manna not to be the very bread of life For a man may aunswere and saye that it might bee the true breade of life but they did eate it vnworthely and so it profited not them Q. What charge dooth the holye Ghost inioyne those which come vnto this Sacrament A. Hee willeth that a man try himself and so let him eate of that bread and drinke of that Cup z. 1. Co. 11.2 Q. What cause is there shewed whye they should doe so A. The cause is rendred that he which eateth and drinketh vnworthily eateth and drinketh to him self damnation And therof also there is a reason giuen namely that he is guyltie of the bodye and bloude of the Lorde Q. Are not men damned vnlesse they eate vnworthily A. A man is subiect vnto damnation although he neuer doe prophane these holy misteries but the Apostle dooth speake of greater and sorer damnation whiche those doe draw vpon them selues which are defilers of the Sacramentes They deserue hell which commit adulterie and other suche sinnes but those shall bee cast into deeper horrour whiche commit a sinne so foule aboue many sinnes For whereas the body of our Lord and his bloud are the moste precious of all other thinges so muste GOD needes be most hyghlye displeased and his wrath in greater measure kyndeled againste all those which receyue vnwoorthily and pollute the same Q. Wherein is a manne to examine and trie himself that he may come worthily A. Seeing we are to come euen vnto the moste holye fleshe and precious bloud of Christe it selfe wee are to discerne the Lords body that is we ought to come with reuerence and feare not with vncleane and filthy harts For the vncleane are no meete guestes to come to that table Q. Shew then how each man is to deale with him selfe A. Hee is to looke into him selfe whether hee haue the true and liuely fayth in Christe which is knowne by true repentaunce which it bringeth forth For if a man doe not bring Christ in him he shal not there receiue him Q. Is the fayth of Christe in none but such as dwell in Christ and Christ
them base and needelesse A. Wee must beware that wee giue not that to creatures which is proper only to God For such as by grace vnto the signe as though the woorke wrought dyd the deede doe like blinde Asses rob God Againe those proude men which are swollen so fat that theyr eyes are closed vp from seeing themselues supposing their faith to be so strong their mindes so heauenly that they neede not the vse of the Sacramentes are much to be misliked Euen as those whiche take vpon them to know better what is fit for them then God doth Q. What may the Sacraments bee likened vnto that we may more fully see the vse of them A. The Apostle calleth circumcision the seale of the righteousnesse of faith q. Rom. 4.11 and it is without controuersie that other Sacraments are so also looke then what vse there is of a seale in temporall thinges the like vse is there of the Sacramentes in spirituall things Q. Declare then more fully that point A. When a man hath a promise of any good thing hee thinketh it better when hee hath it in writing but surest of all when it is sealed Euen so God to make vs more sure hath not onely giuen his worde written but also hath set to his seale Q. If men were constant and true of their worde there shoulde neede no seale to bee set thereto to confirme it Doth it not therfore accuse the word that the seale must bee put to it for to make it sure A. There is no doubt but that the inconstancie of mans woorde was the cause why the seale was added But the thing is farre otherwise beteweene God and vs for it is not for any respect of the worde it selfe that seales shoulde bee added thereto For the word of it self is infallible But it is the wonderful kindenesse of God whiche doeth yeelde so muche vnto our vnbeliefe that rather then wee shoulde haue any doubte of the truth of his vnchangeable woorde hee woulde set to his seale also to confirme the same Q. May it bee gathered by this that the Sacramentes are to no purpose without the worde A. It is out of doubt a most foule abuse and prophanation of the Sacramentes to minister them vnto those which are not first instructed in the worde For were it not a very foolish and ridiculous matter for to put seales and annexe them vnto a parchment without writing What vse hath the seale so long as there is a blancke Q. There is the same reason in both the Sacramentes and yet Baptisme is giuen vnto those whiche are without knowledge A. It is ministred vnto infants when they cannot knowe any thing at all But yet they are bounde to knowe so soone as they come to yeeres of discretion For such as continue in blinde ignorance hauing byn baptized in their infancie do carrie aboute a seale set vnto nothing For this cause the Apostles are willed to teach theÌ„ to Baptize r. Mat. 28.19 Q. How many parts do yee coÌ„sider in a Sacrament A. There bee two in generall to bee considered that is to say the outward and visible signe and the inuisible grace whiche is signified Q. What is that inuisible grace which is represented in both the Sacraments A. That which wee obteine in Christe for in both the Sacraments our Lord Iesus Christ is set before vs with the riches of his grace euen painted out vnto our outwarde senses Q. Proceed vnto the holy baptisme and first shew the doctrine which it doth seale A. The doctrine is this that wheras we were borne vncleane euen a lumpe of sin therfore strangers froÌ„ god childreÌ„ of his wrath He doth incorporate vs into the body of his sonne wash vs from all vncleannes filthinesse and receiue vs into his owne family to be heires of eternall life Q. How is this figured vnto vs A. By the water For by it is set before vs how we are baptized into Christ eueÌ„ into his death burial resurrection Also the washing with the water which purgeth away the vncleannesse of the flesh doth shew how the holy ghost doth inwardly wash away our sinnes in the blood of Christe Q. Is Baptisme only the seale in gods behalfe by which hee doth assure vs of this newe birth and regeneration in his sonne A. It is the seale set to in the couenant betweene both parties as wel in our behalf as in the Lordes For as God doth thereby binde himselfe vnto vs to bee our God by setting to his seale So also doth it bind vs as the seale of our vowe which we haue there solemnely made to be his people by renouncing the Diuell and his workes Q. What say yee then of those which are not mindfull of this but walke in al the lustes of the Diuell A. They haue vnfaithfully traiterously broken so great a promise made vnto god And so are become giltie of such a sin as shal turne to their greater damnatioÌ„ For it had been better for them neuer to haue vowed s. Deut. 23.21.22 Eccle. 5.3.4 For howe greeuous a sinne is it so to dally and dissemble with God Q. Let vs come vnto the other Sacrament Shew also that doctrine which it doth seale A. The doctrine is plentifully set downe by our Sauiour in the sixt of Iohne when he saith I am the bread of life which came downe from heauen Hee that eateth this bread shall liue for euer My fleshe is meate in deede my blood is drinke in deede hee that eateth my fleshe and drinketh my blood hath eternall life Hee that eateth not my fleshe hath not life t Ioh. 6.51.54 â—5 Q. Do yee then take this to be the doctrine of Christe that his very naturall fleshe and blood and the very substance of it must bee receiued and that none shall liue but those which eate and drinke the same A. Wee can haue no benefit by Christ vntill wee be partakers of Christ himselfe And that in suche sort that wee doe become flesh of his flesh and bones of his bones as the Apostle speaketh v. Ephe. 5.30 and therefore suche as shal be saued doe eate his very naturall fleshe and drinke his very naturall blood Q. Is not God onely the fountain of life And then howe can it be ascribed vnto the flesh of Christe to giue life A. It is most certaine without gainsaying that God only is the fountain of life And yet it is rightly ascribed vnto the fleshe of Christe to haue in it life and to giue it vnto all that doe eate thereof Because his flesh is ioyned vnseparably vnto the Godhead and from thence hath life also in it self Which thing he plainely sheweth when hee saith As the liuing sent me so I liue by the father and he that eateth my flesh shall liue by mee w. Ioh. 6.57 Q. Seeing we must eate the very flesh of Christ and drink his blood or els we can haue no life Doe
promise that it shal be so A. Although we haue no promise * that it shall bee so yet the will of the Diuell ought to bee so abhominable vnto vs that we should wishe it were vtterly destroyed the will of God is so excellent that our heartie desire ought to bee to see it wholy accomplished This desire and loue of ours is not in vaine although wee come short of that we wishe For God doth accept our good will Those are wicked fooles which speake the woordes and desire no such thing in theyr hearte Whiche appeareth by the loue they beare vnto vanitie and sinnefull wayes Q. What followeth next A. The second part of the prayer wherein wee beg for our selues all things whiche wee stande in neede of both for this life and the life to come Q What meaneth the first petition of this second part in which wee craue our dayly breade A. As God is the authour and nourisher of our life so our life so our Sauiour doth teache vs to craue of him all thinges whereby it is maintained For this petition doth plainely teach that wee must depend vpon God for this mortal life And that it is not only lawfull but also our dutie to aske of him al such things as shall maintaine the same It is not bread by which is meant all sustenāce whereby man liueth only h. Mat. 4. But it is the ordinance of God which hath giuen that power vnto foode to nourishe vs. And therfore hee saith it is by euery word which proceedeth out of the mouth of God we trauaile in vain vnlesse god blesse our labours i. Psal 127. We possesse all in vaine vnlesse hee giue vs the vse therof For no mans life doth stand in the abundance of things which he doth possesse as Christe saith k. Luk. 12.15 Q. Wherefore is the prayer framed in this wise this day our dayly bread A. This maner of composing the wordes of the petition is to cut of bridle all inordinate care immoderate desire of riches For although wee be willed to aske riches of God Yet wee may not aske to spend them vpon our lustes l. Iam 4.3 Neyther may wee make prouision for the fleshe to fulfill the desires there of m. Ro. 13.14 But we must be content with moderatiō depending wholy vpon God Q. Is it then vnlawfull to craue of God to giue vs great riches or to trauel with an earnest desire to gette store of wealth A. It is manifest by this petition how vnlawfull it is The blessed Apostle also saith that those which desire to be rich fal into temptation and a snare into many foolish and noysome lusts which drowne men in destruction and perdition n. 1. Tim. 6.9 Q. Men are not as you haue saide to desire great wealth that they may bestowe it vpon their lustes But many hunt after riches that they may bee able to doe good A. This is a vain excuse of blind men which knowe not their own weakenes For they neuer came to the sight of that whiche the excellent seruant of God speaketh giue me neither pouertie nor riches feed me with my stint of food Least if I be full I should lye and say who is the Lorde Or least I be poore and steale and abuse the name of my god o. Pro. 30.7 He maketh his prayer agreeable vnto that which Christ doth teache vs in this petition Hee confesseth the weakenesse of mans nature which can neither beare extreeme pouertie nor yet great aboundance of wealth Q. The couetous man then doeth not vse this petition A. The greedie minde of worldlings which cānot be satisfied is far frō the desire of that which they speake for the moderation which they in heart desire is the infinite abundance of riches And therefore they do but dally and mocke with God Q. What are the words of the next petition A. Forgiue vs our trespasses as wee forgiue them that trespasse against vs. Q. Doth this prayer belong vnto al the godly A. There is no man so holy but that hee shineth p. 1. Kin. 8.46 yea the best are so weake that the holy Prophete saith Who can tell how oftē he offendeth q. Psal 19. And for this cause wee are to craue pardō cōtinually Because also our blessednesse doth consist in the couering of our sinnes r. Psal 32. We are to begge earnestly of God to giue vs free pardon Q. What meaneth the other clause of the sentence As we forgiue them that trespasse against vs A. This is put into our mouth when wee begge mercie at the hands of God to bring vs in remembrance that wee are to shewe mercie vnto men We must bee mercifull as our heauenly father is mercifull s. Luke 6.36 or els how are we his children Q. Is there then no mercy to be obteined at the hands of God for those which shew no mercie vnto men A. Our Lord doth teach that except we forgiue from the hearte the offences of our brethren we cānot be forgiuen of god t. Mat. 18.35 and in saying this prayer we craue to be no otherwise pardoned then as we pardon For it is reason that with what measure wee meate with the same shoulde bee measured vnto vs againe v. Mat. 7.2 If wee be so cruell that wee cannot forgiue the offences which men commit against vs which can be no more but as the debt of an hundred pence with what face can wee require of God to bee forgiuen the offences which wee haue cōmitted against him which are as the debt of ten thousande talents w. Mat. 18 3◠Looke how ofen therefore a man doth vtter this petition with a minde desirous of reuenge so often doth he call vnto the Lorde to take vengeance vpon him for his sinnes Q. Do ye take it that we are bound to forgiue both the godly and the wicked or are we onely to shew this mercy vnto the good A. We are to loue our enemies to pray for them which hate persecute vs to blesse those which curse vs x. Mat. 5.44 Q. Are wee bounde then to ioyne in familiaritie with the wicked To like them or to thinke well of them A. Wee must in our heartes wishe and desire that GOD woulde conuert and turne them from their sinnes and giue them euerlasting glorie But so long as they bee wicked we must not like well of them vnlesse wee will mislike the Lord God We must take heed that it be not spoken against vs when the Prophete saith Woe bee to them which call euill good and good euill sweete sowre and sowre sweete light darknesse and darknesse light y. Esay 5. Wee are commaunded to separate our selues from the vngodly z. 2. Cor. 6. Therefore they peruert the doctrine of this petition which alleadge it to make an hotch potch of all Yee must forgiue say they and therefore ye must ioyne in familiaritie with them Q. Wee are