betwixt the second and the third because the Apostle speakes of the Doctrine of Baptismes Hebrews 6.2 as also for that some were said to be Baptized for the dead 1 Corinthians 15.29 the former of which places implies that the acts of Baptism might be a plurality though all at one time successively performed The other That some were Baptized to become dead with Christ which we take to be the genuine meaning of that Text and that the Baptizer there paused if he went any further at that time The other is Whether those that were ignorant of what was done to them in their Infancy by death of Parents or Sureties may not lawfully be Baptized again at the time of their Repentance and Conversion to God and that for their further edification or comfort though otherwise we neither see what necessity there can be of Persons once Baptized and knowing they were so to be rebaptized or what warrant the Anabaptists have from God or men to reiterate this Sacrament or administer it at all CHAP. XXIX Of the Lords Supper OVR Lord Jesus in the night wherein he was betrayed instituted the Sacrament of his body and blood called the Lords Supper to be observed in his Church unto the end of the world for the perpetual remembrance of the Sacrifice of himself in his death the sealing all benefits thereof unto true Beleever their spiritual nourishment and growth in him their further ingagement in and to all duties which they owe unto him and to be a bond and pledge of their communion with him and with each others as members of his mystical body a 1 Cor 11.23 24 25 26. 1 Cor 10.16 17 21. 1 Cor 12.13 II. In this Sacrament Christ is not offered up to his Father nor any real Sacrifice made at all for remission of sins of the quick and dead b Heb 9.22 25 26.28 but only a commemoration of that once offering up himself by himself upon the Cross once for all and a spiritual oblation of all possible praise unto God for the same c 1 Cor 11.24 2â— 26 Matth 26.26 27. So that the Popish Sacrifice of the Mass as they call it is most abominably injurious to Christs one onely Sacrifice the alone Propitiation for the sins of the Elect d Heb 7.23 24 27. Heb 10.11 12 14 18. III. The Lord Jesus hath in this Ordinance appointed his Ministers to declare his word of institution to the people to pray and bless the Elements of bread and wine and thereby to set them apart from a common to an holy use and to take and break the bread to take the cup and they communicating also themselves to give both to the Communicants e Mat 26.26 27 28. Mark 14.22 33.24 Luke 22.19 20. with 1 Cor 11.23 24 25 26. but to none who are not present in the Congregation f Act 20.27 1 Cor 11.20 IV. Private Masses or receiving this Sacrament by a Priest or any other alone g 1 Cor 10 6. as likewise the denial of the Cup to the people h Mark 14.23 1 Cor 11.25 26 27 28 29. worshiping the Elements the lifting them up or carrying them about for adoration and the reserving them for any pretended religious use are all contrary to the nature of this Sacrament and to the institution of Christ i Mat 15. â— V. The outward Elements in this Sacrament duly set apart to the uses ordained by Christ have such relation to him crucified as that truely yet Sacramentally onely they are sometimes called by the name of the things they represent to wit the body and blood of Christ k Mat 26.26 27 28. albeit in substance and nature they still remain truly and onely bread and wine as they were before l 1 Cor 11 2â— 27 28. Mat 26.29 VI. That Doctrin which maintains a change of the substance of bread and wine into the substance of Christs body and blood commonly called transubstantiation by consecration of a Priest or by any other way is repugnant not to the Scripture alone but even to common sense and reason overthroweth the nature of the Sacrament and hath been and is the cause of manifold superstitions yea of gross Idolatries m Acts 3.21 with â— Cor 11.25.26 Luke 24.26 39. VII Worthy receivers outwardly pertaking of the visible Elements in that Sacrament n 1 Cor 11.28 do then also inwardly by faith really and indeed yet not carnally and corporally but spiritually feed upon Christ crucified and all the benefits of his death the body and blood of Christ being then not corporally or carnally in with or under the bread and wine yet as really but spiritually present to the faith of beleevers in that ordinance as the Elements themselves are to the outward senses o 1 Cor 10.16 VIII Although ignorant and wicked men receive outward Elements in this Sacrament yet they receive not the thing signified thereby but by their unworthy coming thereunto are guilty of the body and blood of the Lord to their own damnation wherfore all ignorant and ungodly persons as they are unfit to injoy communion with him so are they unworthy of the Lords table and cannot without great sin against Christ while they remain such pertake of the holy mysteries p Cor 11.27 28 29. 2 Cor 6.14 15 16. or be admitted thereunto q 1 Cor 5.6 7 13. 2 Thes 3.6 14 15. Matth 7.6 CHAP. XXIX Of the Lords Supper examined BRETHREN to give you your due you have here truly set forth the Author of this Sacrament the time of its institution with some of the ends for which it was ordained in the first Section and some part of the Ministers duty in the right administration of it in the third Section you have learnedly detected and confuted many of the gross abuses of the Papists in or about this Sacrament in your second fourth fifth and sixth Sections endeavoured to comfort the receiver of it in the seventh and set Railes about the Communion Table in the eighth Section to keep back ignorant profane and unworthy Communicants but if we here convince your selves with your Authors and guides of gross ignorance and error in the main Mystery of this Sacrament we hope you will the sooner yeeld that it was possible for you to erre in other things even in the most of these we have mainly challenged you for yea peradventure you will be hereupon induced to beleeve these things That there is a departure from the faith come into the Church 1 Tim. 4.1.2 2 Thes 2.24 That the man of sin errour and delusion is crept in 2 Thes 2.3 4 That much saving truth hath been lost for many hundred years That your Authors were not sent of God to preach the true Gospel which they never understood rightly in its chief mysteries concerning Christ That it was needful that the Gospel should be preached a new to the whole world before the end of the
unto us a spiritual verticum wereby we may be inabled to keep a spiritual Passover with him from death to life and become the more strengthened to follow him in his like sufferings and death and so to be better armed and fortified against all encounters of the enemy Thus was the sacrifices of the Old Testament accompanied with a meat offering and drink offering to shew that we must be furnished with the body and blood of Christ to help us in the sacrificing and offering up our spiritual sacrifice of sin Thus Melchizedek met Abraham when he was weary and faint with his late fight and brought him bread and wine to revive and strengthen him Thus furnished we ought to remember and shew forth the Lords death till his comming to us in the spirit 1 Cor. 11.23 26. and by eating of this one bread we also become one bread or flesh or bread with Christ and each other as St. Paul speaks 1 Cor. 10.16 and so this Sacrament without all controversie was ordained as you speak afterwards to oblige us unto duty and to further our communion with Christ and with each other that we may be made one bread and one body with him and in him yet not in your sens or way but as St Paul speaks 1 Cor 10.16 17. by being all made pertakers of one bread to wit his word and 1 Coâ— 12.13 by being all made to drink into one spirit as before it was shewed at large In your second Section you truely say That in this Sacrament Christ is not offered up to his Father as a sacrifice for the quick and the dead but Christ here offereth himself in his Mystical flesh and blood as a true meat offering and drink offering to his true beleevers and followers nor is it advisedly said of you there That at or in this Sacrament there is no real sacrifice at all made beside the commemoration of his own offering of himself with all possible praise to God for the same for in the right celebration of this Supper we ought to offer up both the sacrifices of a broken and contrite heart Psal 51.17 and to sacrifice the remainder of our sins as our daily offering in the holy of Gods Tabernacle in true conformity to Christ and through the help of his spiritual flesh and blood 1 Pet. 4.1 2. yet it is Christ himself and not his sacrifice that is the alone propitiation for all men John 12.1.2 In your third Section you set forth some of the duties of the person who is to administer this Sacrament truly but you have omitted the many parts of his office which are to declare the time and ends of its institution with the holy mysteries which it signifies and to stir up the people to lay hold of these benefits and to follow Christ unto the death with sutable prayers and thanksgivings In your fourth Section you truly affirm That the Priest or Minister should not observe or take this Sacrament alone and that he should communicate in both kindes to the true beleevers and followers of Christ and you do not without cause deny pompous elevations of and processions with the host for adoration sake and other superstitious reservations and abuses of the bread or host In your fifth you mistake much saying That the Elements in their signification have relation to Christ crucified as we have shewed before Yet it is true that the names of the Elements are attributed to the body and blood of Christ which they are designed to represent but the predication is Sacramental as you speak and lies in the verbe substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is as much as doth signifie est for significat as Gen. 41.25 26 27. and Gen. 50.12 18. It is likewise true which you there affirm That the Elements even after consecration remain for nature and substance bread and wine still In your sixth Section you justly tax and refute the Doctrine of Popish transubstantiation and might have reproved the consubstantiation of the Lutherans also upon good grounds but if that those terms or phrases were used to teach us that we must be spiritually consubstantiated with Christs body and blood aforesaid or transubstantiated into the same it might pass in a good sense of spiritual conformity In your seventh Section you comfort your selves and your worthy receivers with vain words and hopes concerning the presence not real only but spiritual also of that body and blood of Christ which were never signified by this Sacrament so that herein the Papists Lutherans and Calvinists do litigate de lanâ— Caprina and do not once discern which are the spiâ—itual flesh and blood of Christ there intended In your last Section you say That in this Sacrament persons ignorant of the mystery though made pertakers of the outward Elements yet they receive not the things therby signified wherein you speak truly though the speech laies hold on your selves among others but it is a question whether all that come ignorantly to this Sacrament be guilty of the body and blood of Christ we for our parts hope many are not neither doth it seem consonant to reason that all wicked or unworthy receivers that are pertakers of the Elements though they sin in coming uncalled or unprepared to this ordinance should at that time be guilty of the true body and blood of Christ which perhaps they never understood but all they that esteem not aright of the body and blood of Christ when truly offered unto them and rightly understood are guilty of the profaining of the same and much more if they by Apostacy turn therefrom as we heard before Hebr. 10.29 CHAP. XXX Of Church censures THE Lord Jesus as King and Head of his Church hath therein appointed a Government in the hand of Church Officers distinct from the Civil Magistrate a Isa 9.6 7. 1 Tim 5 17. acts 20 27 28. Heb 13.7 17 24 1 cor 12.18 Mat 28 18 19 20. II. To these Officers the keyes of the Kingdom of Heaven are committed by vertue whereof they have power respectively to retain and remit sins to shut that Kingdom against the impenitent both by the word and censures and to open it unto the penitent sinners by the mystery of the Gospel and by absolution from censures as occasion shall require b Mat. 16.19 Mat 18 17 18. Ioh 20 20 21 22 23. 2 cor 1.6 7 8. III. Church censures are necessary for the reclaiming and gaining of offending brethren for deterring of others from the like offences for purging out of that leaven which might infect the whole lump for vindicating the honour of Christ and the holy profession of the Gospel and for preventing the wrath of God which might justly fall upon the Church if they should suffer his Covenant and the seals thereof to be profaned by notorious and obstinate offenders c 1 Cor 5. chapter 1 Tim 5.20 Mat 7.6 1 Tim. 1 20 1 Cor 11.27
wicked world or the great destruction come in Matthew 24.12 13 14. That it was necessary that some extraordinary Prophet or Apostle should be raised up in mercy for that end Revelations 14.6.7 And finally That other holy Scriptures and writings as we said before might in time be profitably added to the books of the New Testament to clear and vindicate them from the errors and mistakes of men brought in by Satan in progress of time as those books were written for the like vindication of Moses and the Prophets among other ends To return then to the business in hand besides many other great mistakes of yours in this argument you plainly and fully discover to the whole world that you understand not the mystery either of the Cup or of the Bread and Wine which are the true body and blood of Christ in this Sacrament nor yet the main end of its institution and so upon the matter you are not less but more grosly deceived then the Jews were John 6.52 c. For our Saviour speaking unto them there of his flesh which he would give for the life of the world verse 51. and of the necessity of eating his flesh and drinking his blood if they would have life verse 53. and of the excellency and usefulness of his flesh and blood verse 53 54 55 56 57 58. The Jews understood the same flesh and blood of Christ which you do here even those of his humanity but herein they exceeded you whereas corporal things can be no ways eaten but corporally they conceived and that rightly that if it were his humane flesh and blood that they must feed of they must Canibal like eat and drink the same but you hold that the same must be eaten by Faith that is by conceit and imagination and no otherwise for bodily things must be eaten and drunk in a bodily manner and with bodily organs but spiritual things may be taken in spiritually by Faith We pray you therefore to read this chapter advisedly and the Lord give you a right understanding in all things Where if the Lord remove the scales from your eyes you may observe these things with us That Christ perceiving this their literal and gross understanding of his doctrine concerning his flesh to be eaten and blood to be drunk doth at the 63. verse explain himself and that first negatively and then positively telling them That the flâ—sh which they understood the flesh and blood of his humanity c. profiteth nothing in the way of feeding and quickening the soul dead in sin It is the spi-that quickeneth and it must be spiritual food that must give life strength and nourishment to the soul the words that I speak unto you are spirit and life which come from the spirit and life tend thither and speak of the same yea they are the flesh that I meant ye should eat That is I spake not of a corporall flesh and blood Here you see that it is not his humane flesh and blood that he gives us to feed upon and that by his own testimony Secondly he saith that unless we eat of his flesh and drink of his blood we neither have nor can have life in us vers 53. but Infants and all those that never heard of Christ in the flesh cannot eat of it in your sense that is by faith or imagination whence it will follow according to your Doctrine and conceiving that they cannot possibly have life Thirdly Our Saviour saith verse 56. He that cateth my flesh and drinketh my blood dwelleth in me and I in him which you cannot verifie of all those that eat his flesh and drink his blood in your sense and according to your doctrine and conceiving for we finde many rejected by our Saviour and shut out of his Kingdom who had eaten and drunk in his presence Luke 3 25 26 27. but it is most true of the spiritual flesh and blood eaten and drunken rightly Fourthly Our Saviour saith That his flesh is a bread that came down from Heaven verse 58. But his humane flesh and consequently his blood came not from thence Fifthly Our Saviour implies that this food must be both inward and living in those words verse 57. As the living Father hath sent me and I live by the Father so he that eateth me shall live by me Lastly To eat these is to eat Christ If you demand then What is that flesh of Christ that is broken for us and which blood of Christ is it that is here signified We answer to each distinctly First The flesh of Christ is his Word whereby the invisible Word the Deity is made in some sort visible and edible unto us thus Christ the Eternal Word was made flesh to his Disciples and dwelt among them John 1.14 And they afterward saw his glory as of the onely begotten Son of God when he was spiritually incarnate in and with them Thus he told us before by way of explanation of himself John 6.63 what was the flesh that he would have the Jewes and us to feed upon even his Words which are spirit and life Thus Jeremiah speaks of the eating of this word or flesh chap. 15. verse 16. Thy words were found by me and I did eat them And they word was unto me the joy and rejoycing of my heart Thus Origen among the other Ancients saith Christiani omni die carnis agni comedunt c. Christians eat of the flesh of the Lamb every day whilst they feed of the flesh of the Word of God This is that Manna from Heaven which is Angels food Psal 103.20 Bless the Lord ye his Angels that excel in strength that do his Commandements bearkening to the voice of his word of which the Manna in the wilderness was a type Psal 78.24 25. He raigned down Manna upon them and gave them of the Corn of Heaven Thus man did eat Angels food he sent them meat to the full All which is more truly to be understood of the word wherewith God fed both them and the Angels before them then of the outward manna which was but a shadow of it Nor was it unusual in the old or new Testament to express the word of God the food of our souls by bread Deut. 8.3 And he humbled thee and suffered thee to hunger and fed thee with Manna which thou knowest not neither did thy Fathers know That he might make thee know that man liveth not by bread alone but by every word that proceedeth out of the mouth of the Lord doth man live where by the way the spiritual mystery both of Manna and of bread is opened Amos 8.11 Behold the daies come that I will send a famine in the Land not a famine of bread nor a thirst for water but of hearing the word of the Lord where observe this word is no other but that which comes out of the mouth of the Lord or is spoken by his spirit for otherwise how would it be so scarce and hard
Covenant of grace a Ro 4.11 Ge 17.7.10 immediately instituted of God b Mat â—8 19 1 Cor 11. to represent Christ and his benefits to confirme our interest in him c 1 Cor 10 16. 1 Co 11.23 25 26. Gal 3 17. as also to put a visible difference between those that belong unto the Church and the rest of the world d Ro 15.8 Exo 12.48 Gen 34 14 and solemnly to engage them to the service of God in Christ according to his word e Ro 6.3.4 1 Cor 10.16.21 II. There is in every Sacrament a spiritual relation or sacramental vnion between the sign and the thing signified whence it comes to pass that the names and effects of the one are attributed to the other f Gen 27.10 Matth. 26.27 28. Titns 3.5 III. The grace which is exhibited in or by Sacraments rightly used is not conferred by any power in them neither doth the efficacy of a Sacrament depend upon the piety or intention of him that doth administer it g Rom 2.28 29. 1 Pet. 3.21 but upon the work of the Spirit h Mat. 3.11 1 Cor 12.13 and the word of institution which contains together with a precept an authorizing the use thereof a promise of benefit to worthy receives i Mat 26.27 28. Mat 28.19 20. IV. There be onely two Sacraments ordained by Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord neither of which may be dispensed of any but by a minister of the word lawfully ordained k Mat. 28.19 1 Cor. 11.20 23. 1 Cor 4.1 Heb 5.4 V. The Sacraments of the Old Testament in regard of the Spiritual things thereby signified and exhibited were for substance the same with those of the new l 1 Cor 10.1 2 3 4. CHAP. XXVII Of the Sacraments in General examined IN this your general Doctrine of the Sacraments you have in a general manner kept the road of truth though here and there you deviate following your misleading guides but first we allow you the retention and use of the word Sacrament though not found in the Scriptures because the thing thereby signifyed is frequent there and the term hath not onely been long retained in the Church but was at the first borrowed from a military oath obligeing the Souldier to obedience and faithfulness towards their general to express our like oligations to God and his Christ Then as to your several Sections we take no acceptions at all to your second but must crave leave to certifie you somewhat in most of the other As first in the first Section where you setting forth the ends of the Sacraments do put that in the last place which was the first and principal end of their institution that is solemnly to engage men to the service of God in Christ for it is evident that Circumcision was ordained for that end mainly Gen. 17.10 This is the Covenant which you shall keep between me and you and thy seed after thee that every man child among you shall be circumcised Deut. 10.16 Circumcise therefore the fore-skin of your heart and be no more stiff-necked Jer. 4.4 Circumcise your selves to the Lord and take away the fore skin of your bearts ye men of Judah and inhabitants of Jerusalem the like we finde written concerning the Passover Exod. 12.17 And ye shall observe the feast of unleavened bread for in this self-same day have I brought your armies out of the land of Egypt therefore shall ye observe this day in your generatious for ever 1 Cor. 5.8 Therefore let us keep the feast not with the old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth And as the Sacraments of the Old so those of the New Testament are instituted to instruct us in duty also Hence Baptism is called the Baptism of Repentance Mark 1.4 And Christ in the institution of the Lords supper saith do ye this in remembrance of me 1 Cor. 11.24 and verse 26. As oft as ye eat this Bread and drink this Cup shew ye the Lords death till his coming viz. That spiritual coming which he promised John 14.19.23 Howbeit we do not deny but that spiritual benefits are to be expected in the performance of these duties so the repentance taught by Baptism hath remission of sins annexed to it Mark 1.4 and the spiritual body and blood of Christ of which we shall have occasion to speak in the 29. chapter are in the Sacraments of the Lords Supper assured to those that are mindful of his death and suffer with him in resisting temptations by which they are enabled to hold out and overcome when they are tempted but these benefits are signified and sealed unto us but conditionally and in the second place onely Your third use of that distinction between the people of God and the world we also allow but you have omitted one main end which the Lord had in instituting the Sacraments which was thus even by degrees to build up his Tabernacles of righteousness that was fallen down to wit the first part of it in Circumcision the second in the Passover as also in the Lords Supper and the third in his breathing upon his Disciples and saying unto them Receive ye the Holy Ghost John 20 22. For which last end both the feast of weeks in the Old Testament and Baptism in the name of the Father Son and Holy Ghost were instituted in the new especially that third part of Baptism Secondly Whereas you say in your third Section That the efficacy of a Sacrament doth not depend at all upon the piety and good intention of him that doth administer it you therein speak very unadvisedly For wheras the efficacy of a Sacrament is either obligement unto duty or the assurance of grace and help are not both obstructed by him that administers it if he be ignorant and not able to declare the Mystery of the Sacrament or if he administers the same in a profane and absurd manner or to other ends then it is ordained for or being a wicked person hath his prayers for efficacy rejected And on the contrary do not the spiritual abilities of the Minister his piety and fervent payers conduce much both to the edifying of the people in that service and the drawing down a blessing upon himself and them therein Thirdly Though we must grant you in the fourth Section that there are but two proper and compleat Sacraments in the New Testament yet there are many as it were semi Sacraments to be found there which are holy signes instituted by God in the time of the Gospel or before of which some represent our duties some the grace of God and some both such is the washing and wiping of the Disciples feet John 13.4 15. Secondly The anointing with oyl such as were sick and to be healed by the Disciples and Elders of the Church Mark 6.13 And they cast
to be found as follows in the next verse And they shall wander from Sea to Sea and from the North even to the East they shall run to and fro to seek the word of the Lord and shall not finde it In that day shall the young men and the fair Virgins faint for thirst but the written word with the comments and expositions of men thereupon never was any hard thing to come by it was then true in the former sense onely which is written 1 Sam. 3.1 And the word of the Lord was precious in those daies there was no open vision And as the word of God thus spoken is compared to bread in the Old Testament Jer. 3.15 so is it likewise in the New Matth. 4.4 But he answered it is written that man shall not live by bread alone but by every word that proceedeth out of the mouth of God As man then hath a twofold life so he must live by a twofold bread Thus for the mystical flesh of Christ his Blood here is that which came from Heaven as well as his Flesh John 6.58 and which is Spirit and Life for the nourishing and quickning of our Souls and this is no other but the life and power and spirit of Christ whereby our corruptions are put away and removed signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our spiritual enemies overcome Rev. 12.11 of which you heard before out of Heb. 9 14. How much more shall the blood of Christ who through the eternal spirit offered himself without spot to God purge your Conscience from dead works to serve the living God out of Heb. 10.29 Of how much sorer punishment shall he be thought worthy who hath trodden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despite to the Spirit of Grace out of Heb. 13.20 21. Now the very God of peace that brought again from the dead our Lord Jesus through the blood of the everlasting Covenant make you perfect in every good work to do his will For what is it we pray you but this life or spirit of Christ that purgeth our soul or conscience from dead works to serve the living God or that sanctifieth us or makes us perfect in every good work This is the first blood of the New Testament as we have proved before It was by this blood that the beleeving Jews to whom St. Peter wrote were redeemed or delivered from their vain conversation 1 Pet. 1.18 19. It was with this blood that the Saints had washed their robes and made them white Rev. 7.14 to which places we added 1 John 5.8 which makes the water the blood and the spirit to agree in one These are the flesh and blood of Christ held forth in this Sacrament as things spoken of before John 6. This flesh or word of Christ had been often broken by him and given to his Disciples to eat this blood of Christ had been given them to take in and drink John 14.17 Even the Spirit of truth whom the world cannot receive because it seeth him not neither knoweth him but ye know him for he dwelleth with you and shall be in you 1 Cor 12.13 And ye have been all made to drink into one Spirit where the Mystery of the wine administred and blood spoken of in that Sacrament is expounded as it is also by our Saviour at the time of institution in these words of his Matth. 26.28 29. But I say unto you I will not henceforth drink of the fruit of the Vine until that day that I drink it new with you in my Fathers Kingdom Where for the better discovery of your own former mistakes you may observe two things in the foregoing words of the institution First That Christ speaks not of a body in the future tense that should be broken for them but one that was then broken for them Secondly That in the present tense likewise he speaks of a blood then poured out as his spirit had been in some measure upon them and not of a blood to be wholy shed or poured out for the future onely This flesh and blood of Christ is a good Mediatour betwixt us and God to pull down the partition wall of sin and slay the enmity betwixt us and him and the special means of our conquest as we shall shew by and by Yet far be it from us as we said before That we should deny the use and benefit of Christs Humane flesh and blood who was made of the seed of David according to the promises and suffered for us according to the Scriptures and therein did not onely set us an example and monument of what he had inwardly suffered for us and in us but also chalked out the true way to eternal life yea paid an invalluable price for our Redemption from the curse of the Law Gal. 3.13 Heb. 9.27 28. Yea we shewed before that if the fallen man were made perfect again in the way of regeneration yet without the sacrifice and satisfaction of Christ he could not be saved from the guilt and punishment of his sins See Heb. 10.14 For by one offering hath he perfected for ever them that are sanctified But this is the thing which we here assert that the flesh of Christ which he commands us to eat and the blood which he enjoyns us to drink in this Sacrament are not those of his humanity as you and your guides have hitherto taught but that very flesh and blood which came from Heaven by our Saviours own doctrin John 6. aforesaid confirmed with many other Scriptures nor is it the custome of the Lord to figure out corporal things but spiritual by outward and corporal Elements and Types And as you with your Teachers have not had any true fight of those blessed Mysteries so have you not understood the Mystery of the Cup or Chalice out of which the Spirit and life of Christ or the blood of the new Testament is to be received and drunk which Cup is first the suffering or Passion of Christ as we see in that his prayer Father if it be possible let this Cup pass from me and then our like suffering for him and with him both in the outward man and in the inward man also and that especially in the resistance of temptation and the enduring of the enemies assault and vexation Matthew 20.22 23. Are ye able to drink of the Cup that I shall drink of and to be baptized with the baptism wherewith I shall be baptized Now to take a short survey of your several Sections In the first of them you mistake the ends for which the Sacrament was instituted which was not to nourish or strengthen our souls with his humane flesh and blood or to make the same the band or pledge of our communion with him and each other nor to seal up the benefits of his Sacrifice upon the Cross but to hold out in a mystery and exhibite