bread accordinge as Saint Paule doeth expresse he did likewise in the cup. onely here is to be considered that same analogie which the work hath in both these partes that bread is giuen apart the wine apart which as it doth shewe a full nourishment a feast which is neyther meate alone nor drinke alone so hath it an exellent analogie with Christ crucified whom we receyue as one that hath bin slaine for vs whose fleshe we haue for meate in deede his blood for drinke in deede that we might haue ful and perfect nourishment in him as our Sauior Christ expresseth Iohn 6.54.55 c. which both are liuely representation sealing vp not of Christ alone but Christe crucified and giuen vp to be a full and perfect nourishment euen meate and drinke vnto vs. This the papistes destroy and cleane take awaye from the people to mainteyne their transubstantiation and they teach that the bread being turned into the body hath blood in it and as well might they make an other reason to giue the cuppe alone wherin also is the body for in Christe the one is no more the blood with the body then the body with the blood They alleadge in deed that it is saide Act. 2. and they continued in breaking of bread and Act. 20. they came togither to breake bread whereby they gather it was ministred vnder one kinde But this is grosse blindnes of theirs that they can not see that as in the Hebrew phrase to eate bread by a parte for the whole is to receyue whole nourishment so in this maner of speach is noted the whole Sacrament as on the other side in the former place of the Corinthes that to be made to drinke into one spiritual drinke doeth note out the whole Supper none euer imagined yet that the cup might be administred alone And why maye they not imagine as well that they blessed not the bread as the cuppe 1. Corin. 10 26. because Paul sayth The breade which we breake and nameth not blessing This is therefore but a wicked shift to displace the playne ordinance of Christ Doe this in remembrance of mee vers 25. They doe contrarie to the custome of the Church when as they receyued from the Apostles that Christ did so so they practised it as is plaine by this chapt 25.26 And agayne they destroy the doctrine of S. Paul concerninge the one principall vse of the Sacrament which is to shewe forth the death of Christ which is liuelie done when both are deliuered the one for fleshe the other for blood but not otherwise and therefore he saith as often as ye eate this bread and drinke this cup you shew forth the Lords death til he come Also they doe thereby destroy the properties of all nourishment mencioned before Let vs therefore holde fast and reioyce in the perfect most ful ordinance of Christ and let vs not forgoe the comfort we haue in this point There followeth that this must be deliuered this is spoken to those which are able to examine themselues whiche thing is proper and peculiar to this Sacrament and that which Paul vrgeth after in this place approueth the same A man must examine him selfe and so come to this table c. and in the Passeouer their children were not admitted but such as coulde enquire and be instructed of their fathers that the same might bee a frontlet before their eyes a signe vpon their handes that the doctrine of God might be in their mouthes In deede if we marke and waye the matter well the difference of the outwarde worke here from that in baptisme doeth by proportion require this For although those that are of discretion and are to bee baptised must make profession of their faith repentance because otherwise we can not know they are within the couenant of God and it is meete that they hauinge discretion to vse the seale of God aright should shewe they are so prepared to doe it yet for all that we see the verie washing of water doeth not require discretion in him who is to bee washed because we can washe and cleanse well those things which haue not onely no vnderstanding but not anie sence But where there is required a reuerent giuing hearing of that which is spoken and vnderstanding a reuerent receyuing and eatinge that we so cannot be in the outward worke euen with one discretion to consider of whō to take what to take to vnderstande what is saide what to be done which discretion if God wil haue in the outwarde worke what doeth he therby but playnlie declare that there is required vnderstanding of what Gods spirit doeth speake who giueth the true body of Christ what we shall receyue by faith what it is to eate it spiritually and be nourished by it Let vs therefore holde also this fast and therefore let none presume to come hither but seriouslie examining him selfe Let not the Pastours presume to prophane the holye things of God by admittinge any they hauing not prepared and tryed Zopho 3.4.2 Chron. 35.6 The outwarde worke of the Minister we haue seene there followeth the outwarde workes of the Church which are besides the hearing and beholding of the former as hath bin noted the especiall receyuing eating and drinking and these are commaunded of Christ haue bin alwayes performed of the Church that Christians might be partakers of the Table of the Lord 1. Cor. 9. and all might eate as the Israelites did one spirituall meate and drinke in this Sacrament wherein is confuted the madnes of the Papistes who doe shutt out many of the people from this worke and therefore destroy the Sacrament whiche without this is no Sacrament doe take away the forme of it and vse for cōfort which is that they might eate drinke receyue c. according as they are consecrated broken and deliuered to this ende as we haue seene before They I say wickedly take away this bidde them fall downe worship it acknowledge it the verie sacrificing of the body and blood of Christ none of all whiche they haue receyued of Christ and therefore should not deliuer it in his name but the cleane contrarie for to eate worship with not teaching are contrarie and to offer to another as a sacrifice which must be giuen to vs to eate for when they imagine to offer they doe cleane contrarie Thus the spirite of Babel hath confuted all turned light into darknes But let vs remember that these actions are of the substance of the Sacrament commaunded of Christe preciselie and for the which all the other actions are as appeareth plainlie by the institution of Christ therfore may not be omitted vnlesse we will lose the whole comfort of the same The worke of receyuing hath his proportion with the true receyuing of Christes body and blood crucified which is done by faith for as hee dwelleth in vs onely and is vnited to vs only by faith Ephe. 4.37 Gala. 3.25 so the
receyuing which is inward and hath proportion with the outward must be by these meanes alone And so is the eatinge and drinking nothing but that worke of faith wherby Christ is so applyed as we feele our selues to drawe one spiritual nourishment by faith from him as shalbe after declared So then we doe see howe excellent this outwarde worke is if we consider aright the partes of the same the proportion they haue with this inwarde wherevnto nowe let vs come and brieflie touche the same The worke which is here represented and offred to all and sealed vp to the faithfull is God giuing in Christ and our receyuing of the body and blood of Christ crucified and so of him selfe When we saye that Christe his body and blood is not onely offered and giuen but of the faythefull thereof is sealed vp thereby we saide that we acknowledged and helde Christ to be present in deed euen as in baptisme and therefore his body and blood because it is receyued is our meate in deede as we shall see afterwarde But we doe not holde that he is bodily present in with the bread or that the bread is turned into his body for as we haue ground of the former bicause Paul sayeth The bread whiche wee breake is it not the communion of the body of Christ The Cuppe that we blesse is it not the communion of the blood of Christe that is an instrument whereby truly is communicated by the working of the H. Ghost to our faith the very bodye and blood of Christ so the wordes This is my body that is an instrument which offereth and representeth to all one body and sealeth vp the true receyuing of his very body and blood as shalbe proued by and by in the cōfutinge of the aduersaries the papistes which holde that the bread is turned into the body of Christ bicause this is my body must be properlie taken The Lutherians saye also that the body is bodilie and locallie with or in or vnder the breade because this word is must bee taken properlie Nowe their reason why it must bee taken properlie is because in the Sacramentes the speach must be proper and fit which is a false and vayne opinion For what speach is more fit effectual where the bodily things are instrumentes of spirituall and heauenlie thinges signes are to deliuer more effectuall thinges signified then these figuratiues whiche haue more grace and effectualnes in them And when one receyueth libertie and season of lande or an house or a citie by a signe who doeth not knowe this speach is more effectuall I giue this my lande this key of my house then if he had said This is a signe or token of my lande and my house deliuered And they are confuted by the Scriptures whiche doeth especiallie in Sacraments chose to vse this speach my couenat shalbe in your flesh speakinge of circumcision whiche yet is but a signe or Sacrament of his couenant as hee interpreteth there Genesis 13.11.13 when they are sayde to kill the Passeouer that is the Lambe whiche was a signe seale and remembrance of the Passeouer Exod. 13.21.11.13 c. So the Arke is often called the Lorde so the Altar of Moses Exod. 17.15 So the sonne of Iaacok Bethel Gene. 28.22 and to goe no further this place of the Apostle when hee sayeth This is the newe Testament in my blood will they haue it here proper and not as wee interprete it Will the papist saye wine is transubstantiated into the couenant of GOD which is not a substance but a trueth of promise onely And shall we haue two transubstantiations one into blood another into the couenant The Lutherians likewise will they haue the couenant to be there bodily remayning as remayning locallie whiche can not be in a place so then here the foundation is cleane ouerthrowen And yet they stande not to their rule for let them tell vs is this a proper speache this bread is my body that is hath with it or vnder it or in it my body Doe they not finde vs out a straunge and newe signification of this worde That it hath in it with it or vnder it which was neuer hearde of before And as for the Papistes we say also Howe can they saye this is a proper speache bread is my body that is bread is transubstantiated into my body that the proper signification of it is that is transubstantiated If they saye the breade is not vnderstoode in this worde this but the body then they make Christe to say This body is my body which besides the vnfitnes it hath with the Sacrament what shall become of the expresse texte for transubstantiation for here is no worde where it is expreslie sayde The breade is transubstantiated into my body so that they must bee driuen to their wooddon collections from expresse and proper wordes which they cleaue so much too But because this poynt is a grounde for many argumentes let vs make the trueth of this apparant First we see the playne following of the texte in speache and reason doeth plainlie shewe that this worde this is referred to the breade for when he sayeth Hee tooke bread he brake it and gaue it to them we aske whether he gaue not breade and that it be here to be vnderstood If not he gaue not that he brake and he brake in vayne Agayne when there is a playne worde breade going before which is necessarilie to be referred to breake and giue out how can they referre this to that went not afore and leaue out that which did Secondlie this worde eating whiche noteth the worke of the mouth in grindinge and preparing to digestion howe can it bee referred except they change the proper significaton to another then breade Thirdlie when as in the seconde part this is not referred to blood but to the Cup whiche he tooke blessed playn by Saint Luke and Paul Let them shewe howe it can be otherwise in the bread If they saye the Cup is put for that in it whiche is blood that is to begge the question and when as the adioyntes of colour taste strength is there as in a subiect will they saye that also is turned into the blood of Christ Fourthlie when Paul calleth it bread after it is receyued sayinge Hee that eateth this bread and drinketh this cuppe is it not here playne that this is referred to bread I know their slip that he called it bread by a figuratiue speache for spirituall nourishment as in Iohn Christ sayeth J am the breade whiche came downe from heauen c. to this I answere They are blinde if they can make no diuersitie betwixt that speache whiche is in Iohn where the circūstance is of Christe when he sayeth J am the breade of life and then that he sayeth not simplie breade but breade of life the bread whiche came downe from heauen c. and betweene this of Saint Paul who hauing made mencion of bread blessed
water by the worde Ephe. 5.6 Therefore the bread of blessing which we breake and the cup of thanksgiuing which is it thus blessed is the cōmunion of the body blood of Christ 1. Cor. 10. and not he that eateth that breade but he that eateth this breade that is thus blessed and made holy c. eateth and drinketh his owne damnation And here we must learne against the Papistes that it is no magical witchcraft whiche by the vertue of one worde murmured in an vnknowen tonge cleane abolisheth the naturall substance of thinges but it is the playne and fruitfull declaration of the promise of God and his institution which with their prayers doeth giue these creatures another propertie then they had although they keepe their former properties and substance stil euen that they might be such instrumentes as haue bin spoken of before So wee doe not as they belye vs put no difference betweene these creatures thus dedicated to God his seruice others We doe not denie a chaunge onely wee allowe that chaunge which is accordinge to Gods worde and hath fruite and commoditie with it that is that it doeth not onely nowe nourish or washe the body but is an effectuall instrument of farther and more excellent things vnto the soule Here also we must further note that although this dedicatinge of the creatures to their vse onely bee required of the Minister as that beinge of such necessitie as if it be omitted it destroyeth the Sacrament yet the Lorde requireth a further thing of him in regarde of the greater glorie beautie power c. of this whole worke whiche is the liuelie preaching of his worde For when the right order of the Lord hath bin kept the Church hath not bin wont to shut vp her solemne prayers without this worke So that Solomon sayeth of his time When thou goest into the Temple looke vnto both thy feete and be more readie to heare then to offer the sacrifice of fooles Act. 15. We see it hath bin a custome from olde generations that euery Sabboth when they prayed and Moses was read there should be preaching in their Synagogues and the Apostles haue obserued this Act. 2.42.46 Wee must not maruayle then if in this solemne worke when the outwarde things are more effectuall by the vnderstandinge of the worde this be required very straightlie As I sayde before it hath bin the continuall order of Gods Church therefore in the Passeouer the firste day and seuenth day were dayes of holy conuocation or assemblies wherein we haue shewed this worke was obserued and may further appeare by Nehe. 8.14.15 16. c. Therfore when the Apostles celebrated Baptisme Act. 8.12.38 Act. 9.17 10. 16.15.32 and when they celebrated the Supper instituted by Christe Act. 20. this order was obserued And S t. Paule expreslie noteth it in Iohn Baptist that he first preached that they should beleeue in Iesus Christ that was to come they hearing it were baptised c. Act. 19.4 Where wee may note also the duetie of the Churche whiche ought to giue especiall good eare and heede to hunger and thirst for it and to be quickned by it And this playnely meeteth with a common error that many desire often to come to the Lordes Table but care little for the preaching of the word of God which is as great madnes as if one should looke much vppon the sealer of certaine writings but neuer care to know the conueighances of estate the couenantes and seuerall bondes conteyned in them the way howe to come to the possession ratified and sealed vp by those seales The Ministers other workes are that he must offer deliuer and applye accordinge as is prescribed the outwarde creatures so that the water he must applie to washinge the breade he must deliuer to be eaten not to be worshipped kneeled vnto c. so that herein they must keepe the order whiche they haue receyued from the Apostles as they receyued it from Christ therefore we see the Apostle 1. Cor. 11. shutteth out all abuses in the Church of the Corinthes with this reason that whiche J receyued J deliuered and that whiche is grounded on our Sauiour his commandement Doe this teach them to obserue whatsoeuer I haue commaunded Mat. 28. in the ende And therefore here all additions of newe signes especiallie as crossing spitle milke salte oyle of newe actions as lifting vp adoring sacrifyzing c. doe all abhominably pollute these holy Sacramentes of GOD whose whole honour is that they remayne vnto the Church of God in that simplicitie hee left them And when no action here is worth any thinge but by reason of Gods worde whiche is sanctified to a profitable vse and made an instrument of the working of the holy Ghoste it followeth that to bring in such additions of orders with their significations and vses or to bring in other actions or vses of the outward partes of the Sacramentes is to commaunde the holy Ghost to be at our becke to blesse our instrumentes c. whiche is to make our selues at the least equall to him in wisedome cleane contrarie to that in Nomb. 9. We should not followe our owne wayes and eyes after which we goe a whoring The other outwarde persons are the Minister and the whole Church who must ioyne in prayer quicken their faith by cōsideration of the couenant of God For god hath not prescribed the former workes of the Minister that the Churche in them should be idle which we may vnderstande euen by this that the Scripture giueth the worke of prayer prophecying sacrifizing and so nowe of administring the Sacramentes vnto the Church because in the prayer their hartes ioyne in the opening of the ordinance and couenaunt they are taught and in remembrance they are confirmed their hartes allowe the worke In the action about the creatures they make their vse In the putting aparte the water they beholde the blood of Christ crucified yea him self and al his deseruing put apart as for a fellowe member so for them selues and their Baptisme receyued long ago nowe commeth freshe and quickeneth a freshe for as the Scripture teacheth vs the fruite of that work is not to be for a time but daylie Rō 6.1.2.3 so no doubt when our hartes ioyne in this worke one for another it shalbe then verie fruitfull vnto our selues In the parents this is yet more who receyue after a sorte the couenaunt of God especiallie concerning one parte ratified in the fleshe of their children In the Supper all this is more liuely to all they ought to haue their faith stirred vp prouoked confirmed c. by the putting aparte of the creatures by the breaking notinge out the bruising as Esay saith of Christe for our sinnes The vse of the deliuering receyuing c. hath alreadie bin spoken of and shalbe further hereafter Here therefore especiallie we must take heede that we account not our selues free to leane our mindes to other matters then are done of
the Church till it come to vs. And thus we haue seene the outwarde persons with the inwarde answering to them as hath bin touched in the particulars God to his Minister and the inwarde matter to the outwarde in the Church their workes also haue bin considered in parte Now the matter followeth which are the creatures of God put apart for that worke which hee hath ordeyned as water put a part to wash bread and wine put a part to nourishe refreshe and make gladde the hart of man These hauing fitnes in them to that work can euen prouoke vs to the right vse of them as in the Eunuch to desire to be bapt as soone as he came to the water in those to whō Salomō speaketh Pro. 7. who ought to be prouoked whē wisdome hath made readie her wine and furnished her table Nowe these instrumēts are outward signes being so put apart by the Minister as is afore declared being prepared offred deliuered receiued doe liuely represent offer to all and seale vp the true beleeuer by faith God offring giuing the church receyuing of Christ crucified the couenant of God al the promises of the same ratified in him vnto eternal life Here first we must cōsider the proportiō relatiō of the outward matter the applicatiō of the same The signes or outward things haue relatiō vnto Christ crucified the couenaunt of God ratified in him so the water which is a matter apt to wash vs doth hold proportiō with Christ who is apt to wash and cleanse vs 1 Cor. 6.11 so the bread wine being matter fit to nourish vs haue respect to the flesh blood of christ crucified spiritually fullie to nourish vs as the wordes of the institution declare This is my body this is my blood and the bread which we breake is it not the cōmunion of the body of Christ Wee are made to be bapt into one body made to drinke into one spirituall drinke Then the offring and deliuering of these signes hath respect to the offring and deliuring of the things signified noted before by one god in three persons For as we are in bapt baptised vnto the name of the Father Sōne H. Ghost so to be as shall appeare in by Christ the spouse childrē houshold seruants of God so this one God in three persons must offer giue Iesus Christ God man vnto vs which is set forth by the Minister who beareth their authoritie doth performe this outward worke which hath relation to the inward So the Sōne is said Mat. 3. to baptise with the H. Ghost whē he by the H. ghost doeth applie him self as he is god man crucified to wash c. neither can the Father possibly be shutte out who by the Sōne through the H. ghost worketh as they are one as his work is especiallie noted Col. 2. all 3. iointly Tit. 3. are cōprehēded for that work in bapt the like is to be said of the supper of the Lorde for the Father hath sealed vppe the Sonne the true bread from heauen doeth teach vs drawe vs and giue vs it and power to receyue it both in the worde and Sacramentes And the Sonne also giueth his fleshe to be meate in deede and his blood to be drinke in deede both in the worde alone and also in the Sacramentes Iohn 6.27.32.37.40.45.46.57 Whiche place is not proper to that giuen of Christ in the worde alone or in the Sacramentes also but common and generall to both Nowe as the outwarde offring and giuinge hath relation to his inward so also the outward receyuing or hauing applyed hath relation vnto the inwarde So in being Baptised we are saide to put on Christ to be washed with him Gal. 3.27 So in taking and eating the breade we are to receyue turne vnto spirituall nourishment Iesus Christe and therefore it is here saide that we are all made to drinke into one spirite that is into spirituall nourishment out of Christ And this is the true relation betweene the inwarde and outwarde matter with the applying of the same Nowe we must consider the effectes or working of the holy Ghoste by outwarde signes in regarde of the inwarde matter to which they haue relation Where first it is to be noted we speake of the holy Ghost to declare that God hath not giuen the effectes and workings following to these instrumentes as faculties or properties whiche are naturally in them as that water should as well by force inherent in it washe our consciences from dead workes to serue the liuing God as it hath vertue to washe our bodily filthe away and to cleanse vs but onely that God hath chosen them as his instrumentes to worke by not by any propertie in them but by vertue whiche the holy Ghost doeth worke by them so that as Paule sayth of the ministerie of man generallie Paul is nothing in planting nor Apollo in watering but God which giueth the increase the same must likewise be vnderstoode especiallie of the Sacramentes And therefore it is saide Wee are baptised into one body by one spirit so that in deede the whole cause that in Baptisme we are set in the body of Christ is from the H. Ghost Therefore it is sayde Iohn doeth baptise as the Minister with water but Christ as the Lorde with the holy Ghost Mat. 3. therefore all this working of the inward graces is giuen to the holy Ghost 1. Cor. 6. Tit. 5.5.6 and so Paule sheweth he was exhorted to washe away his sinnes in baptisme with calling on the Name of God who only should worke that worke This being learned against the papistes we may knowe that the worke of the Sacramentes commeth not from the very work wrought but from God his spirit working in and by the same and that working is by the worke of faith in Gods children Nowe the effectes of working as they are seales both whiche are distinctlie noted of the Apostle as signes in that by their relatiō with the spiritual matter they do liuely set forth to the vndestanding by many senses as feeling seeing c. the inward spirituall matter to which they haue relation the doctrine of the word of God being anexed so the Passeouer was a signe vpō their hands a frōtlet betwene their eyes that the doctrine of GOD might be in their mouth Whereby we see it is become a schoolemaister by the word more excellent then the word alone that euen the doctrine of god may be more liuelie spoken of Now it is not a signe only to set forth and liuelie represent vnto vs these things by outward meanes but also to offer frō God in trueth all those benefits in Christe which are represented for God doeth not dallie but doeth truely offer in his Sacramentes to all that are admitted vnto them all that whiche is there signified And therefore it is sayde of Sainte Paule That all did eate of that
iudgement seate that we haue here grace to forsake our sinne to die vnto sinne and to burie it cōtinuallie whiche benefites when they are sealed vp here to be with vs for euer how wicked is that distinction of the papistes that baptisme is for remission of sinnes life sanctification but confirmation for corroboration and strength to fight against spirituall enimies as though there were any sanctification without strength to fight against spirituall enimies and as though when wee haue hence comfort against terrours and temptations 1. Pet. 4. we are not strenghtned against them when Paul sheweth that by the power of Christ sealed vp in bapti we are made able to kill sinne to burie sin yea in righteousnes to cleaue vnto God Is it not most intollerable boldnes to saye We haue strength in sanctification to fight against sinne we kill it yea burie it yea rise vp to all newnesse of life Doeth not Saint Peter make it a piece of sanctification whē he sayeth Sanctifie the Lord God in your hartes and be readie alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you 1. Pet. 3.15 And if this be a piece of sanctification howe can they separate this from spiritual corroboration and strengthening and can they denie this to be sealed vp in baptisme where wee are consecrated to confesse one God in three persons the religion seruice of the same God and to haue fellowship for euer with him Let vs cast away therefore these fantasies and let vs knowe that we are by faith in Christ for euer put into possession of all his merites and benefites whiche is sealed vp in baptisme and also we shall euer hereafter be nourished and kept by the same faith and that which is sealed vp in the next Sacramēt Thus much of Baptisme Now of the right vse of the same according as it is proper to it in which as there is diuersitie in those who must vse it so there is diuersitie of rules prescribed vnto them in the word of God The persons therfore are of 2. sortes the baptised infantes men of discretion others the parents of the infantes the whole body of the Cōgregation OF infantes in their infancie nothinge is required but that they be borne vnder the couenant of God as hath bin shewed before after when they come to discretiō they are to make that especiall vse which others doe For those of discretion it is prescribed that they besides their preparation in generall ought to haue this especially that they feele Christ to be there for euer and in him to be begotten to an euerlasting fellowshippe with God and his Church a communion of all benefites with them and this preparation S. Peter being asked teacheth Act. 2.38 39.40 and so the nature of this Sacrament requireth In the worke it selfe they are by faith liuely to behold and applie in the outwarde and inward relation of washing Christ giuen to washe them in their newe birth for euer vnto iustification and sanctification as is cōmaunded to Paul Act. 22.16 In the vse they are alwayes afterward to be strengthened that they are one with God for euer that in their temptations they shall not fall away that they shall stand that their seruice to God is acceptable c. and this Paul vrgeth to the baptised Rom. 6.2.3 c. and 2.2.11.12.13.14 this therfore must alwayes be before vs to comfort vs. The parentes of the infantes before they bring their children to be baptised must call to minde the merciful couenant of God toward them and their seede and by their experience they must assure thē selues of their childe and they must also remember the ordinance of God who they hauing brought their children in his couenant and holy seed by grace will haue it also sealed vp in their fleshe for which cause they must earnestlie desire it and with all speede that may stande with order publike assemblie of the churche to hasten it Gene. 17.10.11.12 and the wrath of God against Moses for deferring it doeth shewe this duetie Exod. 4.24.25.26 In the worke it selfe they are reuerentlie to offer it to God his Church and by his Minister with the publike prayers of God his Church receyue that seale in the fleshe of their childe as is prescribed and in the mother tongue giue such a name as may stande with the reuerent worke of baptisme the solemne inuecting of the childe into the fellowship of the church Luk. 1.59.60.61 c. after they are to applye this work vnto them selues to make them diligent in catechising nourishing vp their children in discipline fit for children and admonitiō of the Lorde because they haue once receyued that seale which doeth seale vp that God will circumcise the hart of their childrē as well as theirs Gen. 17.13 Deu. 30. The whole body of the Church ought with knowledge of Gods couenant and ioy of a member to be added to the church adresse them selues to this work Luk. 1.59 In the work it self they must with attentiō to the worke ioyning also earnestlie in prayer receyue assurance of a fellow-member so receyuing him with one cōsent and harte in which respect they were said to circumcise and may be now to baptise Lu. 1.59 Afterward it must stirre them vp to all loue vnitie fellowship and cōmunicating of giftes and priuiledges with the partie receyued Ephe. 4.1.2 3. c. ¶ Of the Sacrament of the Lords Supper 1. Cor. 11.23 c. For J haue receyued of the Lorde that which J also haue deliuered vnto you to wit that the Lorde Iesus in the night that he was betrayed tooke bread and when he had giuen thankes he brake it and said Take eate this is my body whiche is broken for you This doe you in remembrance of mee after the same maner he tooke the Cup whē he had thanked saying This Cup is the newe testament in my blood this doe as often as ye drinke it in remembrance of me c. In this text concerning the Sacrament we must consider howe Paul here setteth downe 2. thinges First he setteth downe generallie what he deliuered which is declared by relation of Christ Then the particular that hee receiued is repeated where the Sacramēt is set forth by the circūstance of time in the night by the partes of it in Christes work the bread 24. the cup 25. That which J receyued out of this is gathered that nothing in the matter and forme of administration and order of the Sacraments should be altered nothing added nothinge taken away but all done as Christ hath prescribed as hath bin declared further afore The circumstance of the time was in the night he was betrayed and this was vpon especiall cause because the supper of the Lord was to be administred after the Passeouer in steede whereof it came that being abolished then ceassing at the death of Christ now this being done vpon a particular occasion
the tyme is not to be held but vpon the like particular occasion we may find the time changed by the Apostles Act. 2.42 20.11 So that this is for edification that we may be fittest to that worke for comelines in the time of peace to doe thinges whiche are solemne and publike in comely time which is the day and for good order because in the day order may best be kept and therefore is fitly changed of the Church into the day ¶ The declaration of this Sacrament gathered of the partes of the Supper as it is described by Paul The supper of the Lorde is a Sacrament of the couenant of God wherein by the Ministers blessing breaking and deliuering of bread with saying this is the body of Christe c. by his blessing and deliuering a cup of wine sayinge This is the newe Testament in Christes blood vnto the members of the Church which are able to examine them selues by their receyuing eating and drinking of the same is liuely represented offred to all but truely applyed to the receyuer with faith the giuing receyuing by faith of the very body and blood of Christe crucified and so whole Christ with vnfeigned thankesgiuing to God for the liuely shewinge forth and representing the death of Christ spirituall applying of the same by faith to the mutuall and continuall full nourishement togither in and by all the merites of Christ and the promises of God in him vnto eternall life ⧠The further confirmation and opening of this declaration HEre we see first the outward worke is to be cōsidered then the inward The outward worke in his partes first of the breade then of the cup. Yet this is generall to both that they are blessed that is expounding the institution of God and the vse of the same by prayer and thankesgiuing are put aparte from their common vses to that whiche is holy by Gods ordinance receyue a propertie they had not afore to nourish our soules as is at large declared aboue Nowe that this is set downe in the firste place it is the order that Christ hath obserued and we are to followe that which is fitt for the workes following For when as the breaking powring forth giuing c. of the bread and wine are sacramentall workes that is such partes of this worke as haue relatiō with the inward doe offer represent and seale vp it may not be that these or any of them should be firste done then this working of blessing come after because they haue their forme force to be sacramentall workes from hence In the first part the breaking of the bread commeth to be considered which is so playnelie set forth as a worke and hath relation to the tormentes of Christ on the crosse for vs for in that bread is broken that it may be eaten it doeth liuelie set before vs that Christ was tormented for vs and for our nourishment and as the Apostle saith from Christ my bodie which was broken for you although it be true that not a bone of Christ was brokē and so breaking is not here taken properlie but by a similitude for weeping tormenting c. as he was pearced crucified and on the crosse made a curse for vs as the Prophet sayeth He was woūded for our transgressions he was broken for our infirmities the chastisement of our peace was vppon him and with his stripes we are healed Esai 57.5 So then this is to be done playnlie in the sight of all and all ought to giue diligent heede and waightie consideration with the meditation of these thinges with vs. Giuing of bread this is gathered because he sayeth take eate c. and it is plainlie expressed of three Euangelistes as that whiche may not be omitted because being the Ministers worke to vs it doeth represent the person of GOD in three persons giuinge Christ his body and blood to nourishe vs. For they are the dispensers of Gods mysteries to dispence vnto vs the spirituall nourishement in these thinges Saying this is added also plainly according to the cōmandement of Christ who willed thē to do this the ministers that which christ did the people that which the Disciples did and S. Paul sheweth that that whiche Christ did is to be done of the Church in this heauenlie bāquet the Ministers doing that whiche appertayneth to them the people that which belōgeth to them this is verie necessarie for it is not meete for the Minister in deliuering to be dumbe but he sheweth vs our duetie and he sheweth what is offred and giuen by the outward signes and what we are to receyue by faith as well as bodily Nowe although the wordes here in Paul some other Euangelistes doe differ yet this sence commeth to one and the holy Ghost doeth giue vs libertie to take which we will for edification and to shewe that the force lyeth not in the wordes but in the matter signified by them and yet therewithall to giue vs a certayne rule which we might followe Onely this is to be noted in all that whiche our Sauiour Christe IESVS prescribeth that the words be spoken generallie to all and not speciallie to one both bicause that is fittest to note out the fellowshippe and communion of the Churche in this worke the person of Christe by the minister bidding all his guestes with one loue as from him to be merie and eate with faith one spirituall meate togither whiche also doeth playnlie confute the papistes priuate communions of the Priest and his boy whiche as it hath bin cōfuted generallie so here it sheweth that they goe directlie contrarie to Christes institution and the Apostles practise who would haue it a banquet for all that were fit to receyue Neither is there profit in this order of Christe in this respect alone but herein our faith is further succoured when we may togither with one harte apply our selues to the meditation and fruit of this speach of Christ by the Minister whiche in the particular speaking doth both lose that our working togither and maketh the mindes of Christians hang the longer in the wayting for this sentence the cōfort of it and their mindes are offred vnto greater occasion of slippes and withdrawinges by humane infirmitie when these things are prolonged which may more effectually be done togither and speedilie wherefore this also is to be kept and we to vse it for our comfort for although this be not that which if it bee done otherwise then it ought doeth take away the vertue of the Sacrament neither is anie to absteyne from it because it is a blemishe not a playne deforming and destroying of the worke yet it is to bee kept frō the former occasion The meaning of the other wordes this is my body shall vpon more fitte occasions be farther opened afterwarde In the Cuppe the same order is to be obserued and that proportion of the outwarde worke in giuing c. as in the
and consecrated sayeth Hee that eateth this breade simplie that is this bread so blessed broken c. Secondlie we say when he sayeth He that eateth seeing hee ioyneth the proper subiect bread to eating the proper worke of it the body of Christ can not be properlie eaten as is shewed before It remayneth that we must call it properlie bread and so chap. 10. when he saith The breade which we breake is it not the communion of the body of Christ Where note that bread before consecration can not bee the communion of the body of Christe by your owne iudgement Secondlie that metaphoricall bread can not be broken Christes body can not be broken therefore verie bread must here be vnderstoode Wherefore wee conclude that breade remayneth and this worde this must be referred to the breade and therefore they can not stande to proper significations of wordes they I saye who vrge it so much Nowe we will come to the reasons which proue that these wordes this is my bodye must be figuratiuelie taken and so consequentlie in that interpretation and figure which we haue shewed to bee proper neyther yet will wee for shortnes sake bringe all the reasons that might bee brought but these which are plainlie gathered out of the texte First Christ is sayde to giue that which he saith was his body nowe if this is my body be properlie vnderstood Christ had one body whiche gaue and another whiche was giuen But that is absurde therefore it must not properlie be vnderstoode Secondlie if the speach bee proper they are not diuers thinges as bread may be sayd properlie of an other as of a body but that can not be ergo Thirdlie if that be properlie vnderstood then Christ may be saide to be bread as well as breade Christ but that is false ergo c. Fourthlie if that bee proper then that which is true of the bread that it is of wheat is true of Christ and that whiche is true of Christ must also be true of the breade then also the breade shalbe vnited personallie vnto Christ as his bodye whiche is false and wicked therefore it must not bee so vnderstoode Fiftlie if bread be the body then there are meant two substances one for a signe the other for the spirituall matter and the accidentes as colour taste c. must signifie and seale into the body of Christ which is false Sixtlie if bread in deede be turned into the body and wine into the blood then they be separated truely or els the bread is blood and the wine is his bodye whiche is false if they be separated trulie then it was not onlie separated truelie in his death vppon the crosse which is false if Sacramentallie then it is his body and blood onely Sacramentallie that which doeth aptlie seale vp the body and blood of Christe whiche is that wee holde Seuenthlie if the bread bee his bodye in deede and the wine his blood in deede then Christ euery time the Supper is administred being aliue in heauen truely is dead in earth truely and bodily in deede which is blasphemous therefore it must not be vnderstoode properlie Eightlie if bread be turned into his body in deede or his body in deed be locallie with it then Christes body whiche alwayes hath his partes is visible c. hath a hande a foot c. differing from it selfe it shall the same time be inuisible yea no hande differing frō foote c. and there shalbe a contradiction his bodyes visible his bodyes not visible and so the trueth shall lye all which is abhominable Ninghtlie it is saide the bread broken is his body broken and the powring out of his blood whiche is a signe seale c. of it so must the bread and wine be his body and his blood as it representeth sealeth c. 10 If the wine be his blood in deede then blood is still powred out whiche is false 11 As the wine or cup is the newe Testament in his blood so the breade is his body and the wine is blood but that is a Sacrament which representeth sealeth the new testament in his blood Ergo it is not proper 12 Here is a playne difference betwixt that in the cup which is saide to be the newe Testament and betweene that wherein the Testament is that is his blood for these are distinguished therefore it is not properlie saide his blood 13 He sayeth Doe this in remembrance of mee therefore he is not here eaten 14 We are sayde to shewe forth his death till he come therfore bodily he is not come nor is not there nor can not bee properlie saide to be so onely by these manifest and plaine reasons out of the texte agreeing with the proportiō of faith we haue proued our iudgement Nowe then hauing shewed howe IESVS Christ his fleshe and blood is here in deede not bodilie howe it is receyued in deed not bodilie but spirituallie by fleshe wee must consider of that we saye that we receyue his fleshe and blood yea and so whole Christe which is in deed true and must necessarilie be vnderstoode as a ground and foundation of our whole comfort here and in deede it can not be otherwise for if we receyue him flesh and blood we must thereby needes receyue him God and man which is not separated from him whole Christ doeth dwell in vs Ephe. 3. neither can the flesh of it selfe iustifie fructifie quicken c. For these thinges being more excellent then the first creation are proper to the Godhead So then Christ doeth onely quicken vs by his fleshe and blood as by a meane or matter whereby he doeth cōuey the vertue and power of his Godhead in his sacrifice sufferings wherby he ouercame death and all principalities and powers in his resurrection by which he rose agayne so that wee must become one with Christe and he must be in vs and wee in him and he dwell in vs and wee in him whiche is by the vertue and power of his diuine working and the naturall vniting of his naturall humanitie to vs to whom we be knitten Therfore in that seauenth chapter of Saint Iohn he sayeth That not onelie his fleshe but he was the bread of life vers 35. Wee must come to him beleeue in him that we may neuer hunger nor thirst And verse 46.47.48 c. Then this foundation of strong comfort and consolation beeing layde let vs consider the endes and fruites of the receyuing of Christ Firste to Gods glorie then our good For Gods glorie that this heauenlie and excellent worke of the possession of Christ decread and brought to passe by one God in three persons might be remembred according as it is saide Doe this in remembrance of mee And agayne You shall shew forth the Lordes death tyll he come and that to the glorie of Gods wisedome power mercie c. which in the same may alwayes bee remembred praysed glorifyed c. whiche is with vnfeigned
spirituall meate and all did drinke of that spirituall Rocke whiche was Christe 1. Corint 10.23 c. Because all did eate that spirituall meate which did offer vnto them the spirituall Manna all did drinke of that Rocke whiche did followe them and was in shewe and representation a true and verie offering in deede of Christ But some of them receiuing only the outward signes did neglect or refuse the spirituall grace so liuelie represented truelie offered them The seconde effect and working whiche is onely in the children of GOD and those which are of discretion by faith alone doeth seale vppe that is more surelie firmelie certainlie and comfortablie applie Christ vnto vs and all his giftes necessarie for vs accordinge to the couenant and promise of God in him So that this vse of the Sacramentes is playne that although Christ be bodily absent yet hee is truly in deed by faith present with all his benefits trulie receyued so his cōmuniō fellowship applied vnto the true receyuers Only this is the difference that in the worde and by the worde alone our faith is wrought wee truely receyue Christe by faith but in these Sacraments our faith is quickened confirmed and increased so doeth more fullie liuelie and comfortablie applie Christ and his benefites Both these are very manifest in the Scriptures The first that in deede Christ with his benefites is in and by these signes as by instrumentes receyued For wee are saide to bee baptised here into one body that is by baptisme to be engrafted into one body and haue bin made to drinke into one spirite that is one spirituall drinke of the blood of Christ so truelie and in deed Christ is put on we are truely planted into him his death resurrection c. Gal. 3.27 Rom. 6 3. We are washed we are saued not by the outwarde worke done as the papistes imagine not by the putting away of the filthines of the fleshe but by the aunswere of a good conscience through the resurrection of Christ 1. Pet. 3.21 So in the Supper it is most apparent the bread which we breake is the communion of the body of Christe so that we which receyue cōmunicate Christ in and by these signes as the whole order and institution shall make this more manifest afterwarde Nowe the other pointes that these are seales not first to giue but more firmelie surelie comfortablie to giue and to applie is playne because in those of discretion in Baptisme faith to apprehende Christ and all his benefites is first required as appeareth by the Eunuche onely in children remayneth some shewe of doubt but seeing the Apostle sayeth they are holy that is within the couenant of God J am thy God and the God of thy seede Christ and his benefites in this couenant of grace doeth belong vnto them that liuing by faith it may be applyed or dying the spirit of the grace of GOD may worke in them as hee knoweth howe and hath not reuealed And this they haue before baptisme euen being aliue but not by any vertue of birth which bringeth death and that onely in respect of originall corruption but by the grace of Gods couenant that if the tree be holy so should the branches also So then this is the proper worke of the Sacraments more surelie and stronglie and comfortablie to applie and seale vp Christ crucified and the couenaunt of God ratified in him to saluation And thus much generallie of a Sacrament nowe followeth that whiche is gathered out of this generall which euerie one must doe concerninge the Sacramentes First before this worke is required examination after the feeling of sinne Then our acceptable knowledge of GOD in three persons as of Christe his person perfect God and perfect man his office to saue his people to be their Priest by his sacrifice perfectlie to reconcile and iustifie to make also continuall intercession that our obedience prayers c. may be accepted to be their King by the gouernement of his Church to kill sinne in them to sanctifie them and to applie the whole matter of saluation wrought in his Priesthoode After of a true faith repentance that being in one body with him he come aright to the Sacraments and the imperfections weaknesses c. may be supplied In the worke it selfe by a right knowledge of the doctrine of the Sacramentes faith muste worke in euery point as hath bin declared aboue The vse and ende must finallie be applied that all the doctrine of Gods good-will here in Christ sealed vp may bee in our hartes and so in our mouthes to confirme and strengthen our selues and others in all temptations both against iustification and sanctification Exod. 13. Psal 50.7 Of the diuision of Sacraments of the couenant gathered out of this place The Sacramentes are two Baptisme The Lords Supper THAT these two onely are the Sacraments of the couenant of God appeareth by the declaration of a Sacrament gathered out of this place with which none of the other fiue imagined of the papistes can stande for they can not shewe vs that Matrimonie is an instrument wherby God doeth applie Christ and his benefites and this is not a cōmon instrument of the common saluation and benefits which all haue in Christ Orders onely are proper to Ministers and is not an instrument to applye anie common grace of the Church but to signifie that whiche is proper to the Minister And Penaunce hath not anie visible signe ordeyned of GOD but is onelie one fruite and benefite of Christ whiche is sealed vppe in both these Sacramentes as shall more fullie appeare afterwarde Confirmation is an inuention of their own brayne taken from an apishe imitation of the laying on of handes in the Apostles time or those who receyued the gifte of miracles therefore was proper to them For Philip the Euangelist was aboue all Bishoppes and yet could not administer it but the Apostles Saint Peter and Iohn Act. 8. and this wholy to derogate from Baptisme as shall appeare after Neither doth there any Oyling agree to this definition which was not a publike worke but a priuate whiche was not for euer but for a time whilest the gift of healinge lasted in the Church whiche was not of the couenant of God to saluation but a temporall blessing or at the farthest if the partie had committed anie speciall sinne whiche was the cause of that correction by beinge restored to health hee should receyue assurance of the forgiuenes of that sinne all which last of all doeth not applie to the worthie receyuer the benefite of health there promised no not with them therfore by the former declaration can bee no sacrament Secondlie we gather this diuision out of this place because the Apostle playnlie maketh it for being about to shewe howe that many are in one body of Christe hee proueth it by a full diuision of those pledges both our being set into the body of
thankes-giuing praying to GOD as wee haue seene the Euangelistes mencion of our Sauiour Christe and when GOD doeth liberallie preserue and defende vs c. Howe can we bee vnthankefull euen at this present for his merites The other end is that we applye him to spirituall mutuall and continuall nourishment and growinge in grace with the whole Church For this is in deede that same which giueth a moste liuelie difference betweene Baptisme the Lordes Supper For in baptisme we are set into the body of Christ are washed with the washing of our newe birth in him and haue an assurance of all priuiledges are sett into the right tytle of possession of them with the rest of the Churche But here Christ is so applyed and his benefites as wee doe growe encrease and waxe strong more and more in the forgiuenes of all our sinnes as assured more and more we feele the righteousnes of Christe ours our consciences more and more appeased our peace greater also our killing and burying of sinne our quickening and freshing in obedience greater and that not onely in our selues but in communion and fellowshippe with the whole Church Therefore Paul sayeth As in baptisme we haue bin set into one body so we haue bin made to drinke into one spirite that is spirituall nourishment So he sayeth we haue togither communion of the body of Christ and of his blood we are at his table and fed togither we come one body togyther so manie as are partakers of one bread 1. Corint 10.4.16.17 We come togyther in vnitie of fayth of ioye of obedience as the household-seruauntes of one maister and Citizens of one God and Lord. So we daylie increase and growe against all our temptations and daylie wantes Where we see againe the wickednes of the papistes who as before by their confirmation they derogated from baptisme so hence more from the Lordes Supper seeing as strength is there giuen so here mainteyned nourished and increased as spirituallie we growe fatt and in good liking Therefore Paul teacheth that this must make vs cast away all shew of idolatrie ouercome all temptations serue God soundlie 1. Cor. 10.13.14.15.16.17.18 and this is that which answereth to the eating of the bread and drinking of the wine which is more then receyuing for it is not onely to take it into one but being receyued so to applye it as it be digested and turned into good nourishment for the body So I doe not here onely receyue Christ by faith but so applie him and his merites receyued by my faith as I feele my selfe to growe with the Church in all the former benefites vnto the assurance of immortalitie and eternall life And hitherto of the Sacrament it selfe Nowe followeth the vse First all the whole Congregation euen as many as are able to come and examine them selues ought afore hande not onely to examine generallie as hath bin taught generallie in the Sacrament but here they must see and feele their faith not onely to receiue Christ but to applie him for increase of strength and growing in repentance Likewise what bee their seuerall wantes weaknesses of faith terrours of conscience weaknes to resiste sinne and followe obedience so here to seeke increase of strength and comfort for this is the examination vrged of the Apostle as answerable to the nature of this Sacrament 1. Cor. 11.26.27 In the worke it selfe mens hartes must bee occupied in the whole varietie of the workes mencioned and opened aboue and so must feele strength and comfort to bee ministred to stirre vs vp with the whole Church in the fellowship of this banquet sweetlie to offer prayse to GOD in Psalmes and spirituall songes 1. Corint 10.13 Mar. 14.24.25.26 The continuall profit after is alwayes hence to haue encreased strength and spirituall might and here in all fruites to haue refreshing that euen as Elias well refreshed went in the strength of that nourishment a long time So here wee beeing refreshed must walke forwarde in spirituall comfort by the strength thereof whiche we haue receyued sealed vp by this seale alreadie 1. Cor. 10.3.4.5.6.7.8 and further bicause we are so incōpassed about this profit must make vs to come often to this banquet to seale vp our daylie nourishement in CHRIST daylie FINIS Mat. 23.25 Mat. 15. Marke 7. 1. Cor. 12. Rom. 4.12 Exod. 13.9 Act. 8.37 Act. 19.4.5 1. Cor. 11. Matrimonie Orders Penance Confirmation Extreeme Vnction Act. 19.4.5 Eze. 16.8 Ier. 32. Hos 2. 1. Iohn 2.19 Psal 51. Galat. 2. 2. Cor. 5.21 Rom. 4. 1. Pet. 5. See their note on Act. 8.17 The others not thē baptised but before and first of the parentes Mat. 26.26 Mark 14.22 Luke 22.19 Exod. 13.8.9.10 12.26.27 See the note Iohn 6.32