Sacraments ordained of Christ he badges or tokens of our profession which be Christians The proofe from Gods Word THe Sacraments are badges or tokens both of Christians and of Christianity Of Christians For by them are visibly discerned the faithfull from Pagans and Christians from the Iewes Turks and all prophane Atheists Of Christianity For as Circumcision in the old Law was a token how the corrupt and carnall affections of the minde should be subdued and that the Lord required not so much an outward of the body as an inward circumcision of the heart a Deut. 18.16 39 6. Jer. 4.4 Acts 7.51 â—â—â—m 12.28 Phil. 3.3 Col. â— 11 so Baptisme telleth us that being once dead unto sinne wee are to live unto righteousnesse that all we that have been baptized unto Iesus Christ have been baptized unto his death c. and must walke in newnesse of life c b Rom 5.3 c. for wee have put on Christ c Gal. 3.26 by Baptisme And as the Paschall Lambe was to the Iewes a token that the flight of sinne should alwayes bee fresh in memory and that it should be celebrated not with the old Leaven neither in the Leaven of maliciousnesse but with the unleavened bread of sincerity and truth d 1 Cor 5.8 so the participation of one Loafe and of one Cup in the Lord his Supper doth commend unto our consideration a sweet concord a brotherly unanimity and a constant continuance in the true worship of God without favouring of Idolatry in any respect e 1 Cor 107. This doe the godly in any their Churches and throughout the world both teach and testifie f Confes Hel. 1 c. 29. 2. ar 20. Aug. ar 13. Sâ—x ar 12. The adversaries unto this truth Vngodly therefore and in a cursed state are they which equall other things with the Sacraments to discerne Christians from Pagans So the Iacobites imprint the signe of the Crosse on their armes foreheads c. to be knowne for Christians a Magdeburg ec hist Con. 12 c. 3. which contemne the Sacraments as of none account So doe the Anabaptists b Dulling con Anab l 2. c. 4. Althamar concil Lo. pag. lo. 191. There be saith D. Saravia which hold how the Sacraments were to bee administred onely at the first planting of the Church by the Apostles and Evangelists but doe not appertaine unto us in these dayes c D. Saravia def tra de divers min grad cap. 14. It was also one of Matthew Hamants heresies that the Sacraments are not necessary in the Church of God d Holinsh chr fol. 1299. Which think the Sacraments are but onely civill and ceremoniall badges of an outward Church such generally be all Atheists and hypocrites particularly the Messalians e Theodor. lib. c. 9. c. 11. and Family of Love who thinke that for obedience sake to Magistrates the Sacraments are to be received f Patterne of the pref Tem. but are to none effect to the perfect ones in the Family g Râ—msels confess 2. Proposition The Sacraments be certaine sure witnesses and effectuall signes of Grace and God his good will towards us The proofe from Gods Word INfinitely doth God declare his unspeakeable and incomprehensible good will to man-ward yet in these dayes by none outward things more notably and effectually than by the Sacraments For Of Baptisme saith Christ He that beleeveth and is baptized shall be saved a Mark 16.16 and Peter Amend your lives and be baptized every one c. for the remission of sins b Acts 2.38 and Paul Husbands love your wives even as Christ loved the Church and gave himselfe for it that he might sanctifie it and cleanse it by the washing of water through the Word c c Eph. 5.25 And of the Lords Supper saith our Saviour Christ touching the Bread This is my body which is given d Luke 22.19 and broken for you e 1 Cor. 11.24 and of the Cup This is my blood of the New Testament that is shed for many for the remission of sinnes f Mark 26.28 Luke 22.20 This truth doe the purer Churches of these dayes every where acknowledge g Confes Helv. 1. ar 20. 22. 2 c. 19 20 21. Bohe. c 11. 12 13. Gal ar 34 38. Belgr â— 33. 35. August ar 9. 13. Witt. ar 10 19. Suev ar 16. 18. The adversaries unto this truth Contrary hereunto the Papists erroneously doe hold that The Sacraments of the new Law do conferre grace ex opere operato a Concil Trid sess 7 can 8. The Sacraments of the Old and New Testament in this do differ for that the Sacraments of the Old Testament did onely shadow forth salvation but the Sacraments of the new did conferre and work salvation b Concil Floâ— and doe justifie not onely signifie God his good will toward us by reason of the worke done which is the outward Sacraments c Bonavent lib. 4. 〈◊〉 1 〈◊〉 5. Gab. Biel. l. 4. diâ—t 1 p. 3. 3. Proposition By the Sacraments God doth quicken strengthen and confirme our faith in him The proofe from Gods Word BE baptized every one of you in the Name of Iesus Christ for the remission of your sinnes and yee shall receive the gift of the holy Ghost saith S. Peter a Acts 2.38 Christ gave himselfe for the Church that hee might sanctifie it and cleanse it by the washing of water through the Word b Eph. 5.25 26. The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which we breake is it not the communion of the body of Christ saith Saint Paul c 1 Cor. 10.19 The same is affirmed by the reformed Churches d Conf. Helv 1. ar 21. 2. c. 10. 20 21. ar 6. Bohem. c. 17. 12. Gal. ar 34. Belg. ar 33 34. Aug. ar 13. Saxon. ar 13. Suc. c. 17. Howbeit this faith is not necessarily tyed unto the visible signes and Sacraments For Without the Sacraments many have lived and dyed who pleased God and are no doubt saved either in respect of their owne faith as we are to thinke of all the godly both men who were borne and dyed afore the institution of Circumcision in the wildernesse and in the time of grace c. yet by some extremitie could not receive the Seale of the covenant and women who afore and under the Law for many yeares were partakers for no Sacrament and never of one Sacrament or that they be heires of the promise Some have faith for they receive any of the Sacraments So had Abraham e Rom. 49. â—0 the Iewes unto whom Peter preached f Acts 2 41. the Samaritanes g Acts 8.12 the Church h Acts 8.37 Cornelius the Centurion and have the godly of discretion wheresoever not yet baptized i Acts 10.42 Some neither afore nor at the instant nor yet
and the merit and power of his death ascribed unto greasie oyle Besides Christ is not acknowledged for the onely Saviour of mankinde and Physician of our soules but other Physicians he called upon besides him In respect of the Minister they hold how any man hath power to forgive sinnes which belongeth unto God alone also that other men yea women and not the Ministers of the Word onely may be the Ministers of the Sacraments In respect of the effect they teach us which is utterly untrue that neither all sinnes be mortall nor that Christ hath cleansed such as be his from all their sinnes by his precious bloud 10. Proposition The Sacraments are not to be abused but rightly to be used of us all The proofe from Gods Word In the Word of God the right use of the Sacraments and the ends of their institution are evidently set downe For Concerning Baptisme Christ saith Teach all Nations baptizing them c a Math. 28.29 He that shall beleeve and be baptized shall be saved b Math. 19.16 Touching the Lords Supper saith our Saviour of the Bread Take eate c. and of the Cup Drink ye all of it c Math. 26.26 27. and St. Paul The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which wee breake is it not the communion of the body of Christ d 1 Cor. 10.16 This truth doe the Churches reformed by their Confessions subscribe unto e Conf. Helv. 1 ar 22. 2. c. 20. 2 c 20 21. Bohem c. 11. 13. Gal. ar 35 38. Belgâ—â— 34. 35. Aug. ar 2. 9. Sax ar 13. 15. Witâ— c. 10. 19. Suâ—v c. 13. 18. The errors and adversaries unto this truth Then greatly doe they sinne who either do not use the Sacraments at all as doe the Scwenfeldians a See in 〈◊〉 art prop. 1. or minister them but unto whom they list so is Baptisme of the Servetians b Calvin epiph 118. and Anabaptists c Slâ—â—dan câ—mmon l. 9. ministred onely unto elder persons and denied unto Infants and so is the same Sacrament of the Marcionites ministred unto single persons but denied unto married folks d â—ert contra Marcion lib. 1. 4. or doe abuse them So abused is baptisme by them who baptize things without reason yea sometimes without life or sense so have the Papists baptized both Bels and Babels as the great Bel of S. Iohn de Lateran at Rome by Pope Iohn the 14. who named it Iohn after his owne name e Cypr. Valera of the Pope c p. 55. and the great Bell of Christs Church in Oxford f D. Humfre 〈◊〉 suâ—llâ— p. 81. which D. Tresham the Vice chancellor named Mary Babels as the Duke of Alvas chiefe Standard which hee used in the Low Countries was baptized by Pius Quintus Ann. 1568. and called Margaret by the said Pope g D. Morison de depray Râ—â— Orig pag. 24. and so the Cataphrygians baptized the dead bodies of men h Philastrius Againe Baptisme was abused by the Marcionites when they baptized the living for the dead i Tert. contra Mar. lib. 4. also by the Novatians k D. Cypr â—d Iulian. and Papists l Suc. ar 23. prop 3. when they rebaptized Infants afore baptized as they termed them by Heretikes And so abused was the Lords Supper by certain Heretikes condemned in a Councell at Carthage whose manner was to thrust the Sacrament into the mouthes of dead men m Conc. Carthag 3. can 6. and is by the Papists whose guise is to use it magically n Art of the peace between Spaine and Eng. ar 1 1604 ar 2. concer a moder See more in the Art of Bap the L. Supper also ar 28. prop 5. as a salve against bodily sicknesse and adversity also to carry the same about pompously and superstitiously in the open streets to be adored of the beholders 11. Proposition All which receive the Sacraments receive not therewithall the things signified by the Sacraments The proofe from Gods Word VVE reade in the holy Scriptures that Some persons doe receive the Sacraments and the things signified by the Sacraments which are the remission of sins and other spirituall graces from God and so received was the Sacrament of Baptisme of Cornelius a Acts 10.47 and the Lords Supper of the good Disciples b Marke 18.26 c. and the godly Corinthians c Iohn 13 22â— Some againe receive the Sacraments but not the things by them signified so received was Baptisme of Simon Magus d Acts 8.13 and the Lords Supper of Iudas e Iohn 13.26 and so receive the Atheists Libertines and impenitent persons f 1 Cor. 11.17 c. And some receive not the Sacraments at all and yet are partakers of the things by the Sacraments signified such a communicant was the Thiefe upon the Crosse g Luke 23.43 44. This maketh us to conceive well both of those men and women which would and yet cannot communicate in the publike and Christian assemblies and of the children of Christian parents which depart this world unbaptized Furthermore it is apparent how Salvation is promised to such as are baptized yet not simply in respect of their baptisme but if they doe beleeve h Mar 16.16 Againe St. Paul saith Whosoever shall eate the bread or drink the Cup of the Lord Vnworthily shall bee guilty of the body and bloud of Christ i 1 Cor. 11 27. And this the purer Churches every where doe acknowledge k Confes Helv. 1. ar 10 and 2. c. 19 21 Basil ar 3. 6. Bohem. c. 11. 13. Gal. ar 24. 36 37. Bel. ar 33 35. Aug in 3 13. Saxon. ar 13. 24. Wit c. 10. Suet. c 17 The adversaries unto this truth The Papists therefore be in a wrong opinion which deliver that The Sacraments are not onely Seales but also causes of grace a Test Rhem. an 1. Pet. 3.21 and The Sacraments doe give grace even because they be delivered and received ex opere operato b Ibid. annot marg p. 357. 26. Article Of the unworthinesse of the Ministers which hinder not the effect of the Sacraments Although in the visible Church the evill be ever mingled with the good and sometime the evill have chiefe authority in the ministration of the Word and Sacraments yet forasmuch as they doe not the same in their owne name but in Christs and doe minister by his commission and authority we may use their ministery both in hearing the Word of God and in the receiving the Sacraments Neither is the effect of Christs ordinance taken away by their wickednesse nor the Grace of Gods gifts diminished from such as by faith and rightly doe receive the Sacraments ministred unto them which are effectuall because of Christs institution and promise although they be ministred by evill men Neverthelesse it appertaineth to the discipline of the
grace is universall and belongeth unto all so well young as old 2. Baptisme is unto us as Circumcision was unto the Iews But the Infants of the Iewes were circumcised Therefore the children of Christians are to be baptized 3. Children belong unto the Kingdome of Heaven a Matth. 13.14 and are in the covenant therefore the signe of the covenant is not to be denyed them 4. Christ gave in commandement that all should be baptized b Matth. 28.19 therefore young children are not to be exempted 5. Christ hath shed his blood aswell for the washing away the sinnes of children as of the elder sort Therefore it is very necessary that they should be partakers of the Sacrament thereof All Christian Churches allow of the Baptisme of Infants c Conf. Helv. 1 ar 21. 2. c. 20. ar 35. Belg. ar 34. Aug. ar 13. Sax. ar 13. Wit c. 10. Suc. cap. 17. The adversaries unto this truth The premises declare that They slander us which say that all Protestants deny the Baptisme of children to be necessary and this is Runagate Hils report a Hils quart reas 14. They erre which oppugne this truth as doe many persons but not after one and the same sort For Some utterly deny that Infants or young children are to be baptized so did the Pelagians b D. August de Ver. Apo. se de Bap par the Heracleans and the Henricians c Mag. eccles hist con 12. c. 5. and so doe the Anabaptists whereof said some how baptisme is the invention of Pope Nicholas and therefore naught d Bullin contra Anbap l. 1. others that baptisme is of the devill So thought Melchior Hoffeman e Ibid. l. 2 c. 13. so also doe the Swermerians a sect among the said Anabaptists f Althemar lo. pug co 131. the Servetians g Epi. minist Bern. in Cal epist fol. 118. and the Family of Love which doth hold that none should be baptized untill he be thirtie yeares old h Display H. 7. a. Others refuse to baptize not all but some Infants So denied is baptisme by the Barrowists unto the seed of whoores and witches i Bar. disc p. 9. by the Brownists unto the children of open sinners k Giffords reply by the Disciplinarians unto their children which subject not themselves as Dud. Fenner saith unto the discipline of the Church or obey not the Presbyteriall decreâ—â— l Sacramentorum autem primum pro natura sua administrari debet vel infantibus vel adultis Infantibus autem iâ—s qui sunt liberi corum qui sunt intra Intra autem qui ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc subii civat D. Fenner 5. Theol. cap. ult Others allow the Baptisme of Infants yet thinke those Infants not lawfully baptized which are baptized either by the now ministers of the Church of England as the Brownists doe thinke m R.A. confut of Brow p. 113. or by Protestant ministers as the Papists are of minde witnesse their rebaptizing of infants in France and in Netherland n See afore ar 25. p. 8. or by unpreaching ministers as the disciplinarian Puritanes doe hold o See ar 26. pr. 1. Declarent ubinam legerint tam necessario esse copulandam coelestis verbi praedicationem cum administratione Sacramenti ut nisi concio habeatur renascentium lavacro infans aspergi non possit And others are of opinion that none are to be baptized which beleeve not first Hence the Anabaptists Infants beleeve not therefore be not to be baptized Hence the Lutherans Infants doe beleeve p Querim ec p. 80. Hessius de 600. ar Pontif. lo. 16. Therefore to be baptized 28. Article Of the Supper of the Lord. 1 The Supper of the Lord is not onely a signe of the love that Christians ought to have among themselves one to another 2 but rather it is a Sacrament of our redemption by Christs death Insomuch that to such as worthily and with faith receive the same the bread which we breake is partaking of the Body of Christ and likewise the Cup of blessing is a partaking of the bloud of Christ 3 transubstantiation or the change of the substance of bread and wine in the Supper of the Lord cannot be proved by holy writ but is repugnant to the plaine words of Scripture overthroweth the nature of a Sacrament and hath given occasion to many superstitions 4 The Body of Christ in given and taken and eaten in the Supper onely after an heavenly and spirituall manner and the mean whereby the Body of Christ is received and eaten in the Supper is faith The Sacraments of the Lords Supper were not by Christs ordinance reserved carried about carried about lifted up or worshipped The Propositions 1. The Supper of the Lord is a signe of the love that Christians ought to have among themselves 2. The Lords Supper is a Sacrament of our Redemption by Christs death and to them which receive the same worthily by faith a partaking of the body and blood of Christ 3. The Bread and Wine in the Lords Supper be not changed into another substance 4. The Body of Christ is given taken and eaten after an heavenly and spirituall not after a carnall sort 5. To reserve carry about lift up or worship the Sacrament of the Lords Supper is contrary to the Ordinance of Christ 1. Proposition The Supper of the Lord is a signe of the love that Christians ought to have among themselves The proofe from Gods Word THE Supper of the Lord is a token of the love that Christians ought to have among themselves For which cause it is called the Lords Table a 1 Cor. 10.11 the Lords Supper b 1 Cor. 11.10 a Communion of the Body of Christ and they that partake thereof though they be many yet are but one bread and one body c 1 Cor. 10.16 17. This is the doctrine of all Christian Churches The errors and adversaries unto this truth d Conf. Helv. 2. cap. 21. Basil ar 6. Bohem. c. 13. Belg. ar 35 Saxon. ar 14. Suc. c. 18. So thinke not those men who either with heretike Hamant deny the use of the Lords Supper to be necessary a Hol. chron fol 1299. or with the Rhemists raile on it and the Protestants that use the same calling it a prophane and detestable table the Cup of divels b Test Rhem. an 1 Cor. 10.21 2. Proposition The Sacraments of the Lords Supper is a Sacrament of our redemption by Christs death and to them which receive the same worthily by Faith a partaking of the body and blood of Christ The proofe from Gods Word THE Sacrament of the Lords Supper is to all Christians a Sacrament of our redemption by Iesus Christ For This is my blood of the New Testament which is shed for many for the remission of sinnes a Matt. 26 28. this is my body which is given for you c.
This Cup is the New Testament in my blood which is shed for you saith our Saviour b Luke 22.19 20. And to such as receive the same worthily c 1 Cor. 11.24 1 Cor. 11.28 c. and by Faith d 2 Cor. 13.5 Joh. 6.35 it is the partaking of the body and blood of Christ e 1 Cor. 10.16 17. This is a truth openly both maintained and testified by the neighbour Churches f Conf. Helv. 1. ar 22. 2. c. 21. Basil ar 6. Bohem. c. 13. Gal. ar 37. Bel. ar 35. August couch the Masse ar 1. â— Saxon. art 13 Wittem c. 19. Suc c. 19. Errors and adversaries unto this truth Diversly hath this proposition beene oppugned For Some either denying or not acknowledging the benefit of so heavenly a Sacrament doe say how It is to be received onely for obedience sake to the Princes commandement but is of none effect to the perfect ones An opinion of the Families a Leon. Ram. Conf. 1580. It doth neither good nor hurt to the receivers The Messalians error b Theodoret. eccl s hist It doth much hurt and no good to participate the Lords Supper among Protestants say the Papists c What can the Protestant Churches afford you c. the communion O poysoned Cup better it were for you to eate so much Rats-bane then that polluted bread and to drink so much Dragons gall or Vipers blood then that sacrilegious wine Garnish of the soule c. printed at Antwerp an 1569. by Joach Tro. It is no signe assuring us that all our sinnes through Christ are pardoned For onely veniall and mortall sinnes are thereby remitted d Catech. Trid. and we must alwaies doubt of the forgivenesse of our sinnes e Conc. Trid. ses 6. cap. 9. say the Papists Others doe teach that It can profit such as have no faith as Babes and Infants in which errors bee the Russians f Al Guag de relig Moscovit p. 168. yea the dead bodies of men g Conc. Carthag 3. can 6. It can benefit such as receive it not at all if on their behalfe it be administred as persons absent upon the Seas in the warres yea and dead and present too when yet they participate not but the Priest for them These errors the Papists defend 3. Proposition The Bread and Wine in the Lords Supper be not changed into another substance The proofe from Gods Word TRansubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord wee doe utterly denie and the reasons moving us thereunto are for that it is repugnant to the plaine words of the Scripture For I will not drink henceforth of this fruit of the Vine saith our Saviour Christ a Math 26.29 Marke 14.25 Which fruit had it really bin either the Blood or by way of concomitance the very Body and Blood of Iesus Christ then our Lord had eaten himselfe which is not onely blasphemous to be spoken but also impossible to bee done and directly against the Word of God where commandement is often given that the blood with flesh not of beast much lesse of man must not be eaten b Gen. 9 4. Lev. 17.14 The heaven must containe Iesus Christ untill the time that all things be restored saith S. Peter c Acts 3.21 If Christ therefore corporally according to his humanity be in heaven then is he not in the Sacrament As often as ye shall eate this Bread not Christ his reall Body and drinke this Cup not the reall blood of Christ you shew the Lords death till he come saith Saint Paul d 1 Cor. 11.20 Therefore he is not come which he must be being under the formes of Bread and Wine Transubstantiation besides overthroweth the nature of the Sacrament For where there is no Element there can be no Sacrament Because Gods Word comming unto the Element maketh a Sacrament Finally it hath bin the occasion of much superstition and Idolatry For from hence proceeded the Reservation of the Transubstantiated bread for sundry superstitious purposes hence the adoration of the bread even as God himselfe and that both of Priest and people hence the carrying about in pompous procession of the wafer-God and hence the Popish feast called Corpus-Christi-day The right consideration hereof hath mooved all the Churches reformed to shew their detestation hereof both by their Sermons and writings e Conf. Helv. 1 ar 22. 2. c. 21 Basil art Witten b.c. 19. The adversaries unto this truth Abominable therefore be the Popish errors viz. that In the Eucharist there is not the substance of Bread and Wine but onely the meere accidents and qualities a Conc. Trid. seâ—s 3. c. 3. Substantially and really the Body and Blood together with the soule and Divinitie of our Lord Iesus Christ and therefore whole Christ is contained in the Sacramentall Eucharisticall b Test Rhem. annot Matth 26.6 Vnder each kinde and under every part of each kinde severally whole Christ is comprized c Conc. Trid. ses 2.3 Vaux Catech. c. 4. After the consecration in the wonderfull Sacrament of the Eucharist the Body and Blood of our Lord Iesus Christ is and that not onely in the use while it is taken but afore also and after in the Hoste or consecrated pieces reserved or remaining after the Communion d Conc. Trid. ses 3. 4. In the holy Sacraments Christ the onely begotten Son of God is to be adored with the worship of Latria e Conc. Trid. sess c. 5. Marcus also that detestable heretike held that the wine of the Lords Supper was converted into bloud f Epiphan haeres 〈◊〉 4. Proposition The Body of Christ is given taken and eaten after an heavenly and spirituall not after a carnall sort The proofe from Gods Word THe regenerate have in them a double life one carnall the other spirituall The life carnall and temporary they brought with them into this world The spirituall was given unto them afterward in their second birth through the Word a 1 Pet. 1.29 The life carnall and corporall is common to all men b Iohn 6.51 good and bad and is maintained and preserved by earthly corruptible Bread common also to all and every man The life spirituall is peculiar onely to Gods elect and is cherished by the Bread of life which came downe from heaven which is Iesus Christ who nourisheth and sustaineth the spirituall life of Christians being received of them by Faith c Iohn 6.35 Which spirituall Bread that he might the better represent he hath instituted earthly and visible Bread and Wine for a Sacrament of his Body and Bloud Whereby he doth testifie that as verily as we receive the Bread with the hands chew the same with the teeth and tongue to the nourishing of this life temporall even so by faith which is in place of hands and mouth to the soule we verily receive the true Body and
the true bloud of Christ our onely Saviour to the cherishing of the spirituall life in our soules And herein there is a goodly consent with the most of the reformed Churches and us d Confes Helv. 1. ar 22 2. c. 22. Basil ar 6. Bohem. c. 13. Gal. ar 36. Bâ—lg ar 35. The aduersaries vnto this truth Iointly wee withstand the adversaries thereof whosoever as The Capernaites which thought the flesh of our Lord might be eaten with corporall mouthes The Synusiastes or Vbiquitaries a Aliqâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augimus sed in câ—ognatum delabimur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paru vino substantium equidem relinquendo sed corporale Christi corpus ita coaduniendo ut substantia substantiam vel localiter vel definitivè vel repletivè vel omnibus istis modis simul contineat quod ipsum prefecto nil est iliud quam Transubstantiationis quoddam quasi involuer c. Jezler de diutur helli Euchar. p. 8. which thinke the body of Christ is so present in the Supper as his said Body with Bread and Wine by one and the same mouth at one and the same time of all and every communicant is eaten corporally and received into the belly The Metusiastes and Papists which beleeve the substance of Bread and Wine is so changed into the substance of Christ his Body as nothing remaineth but the reall Body of Christ besides the accidents of Bread and Wine b After Consecration there is neither bread nor wine left in this Sacrament saith Vaux in his Catech. By the vertue of the words of Consecration the substance of bread is turned changed into the very Body of Christ and the substance of wine is turned into the Bloud of Christ the holy Ghost working by a divine power So that Christ is wholly under the forme of Bread and in every part of the Host being broken Christ is wholly Also under the form of wine every part therâ—f being seperated Christ is wholly Canis catech c. 4. Romanenses introduxerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vos Lutherani 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ejus sororem plumorum errorum matrem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iezler de dintur belli Euchar. p. 31. b. The Symbelists Figurists and Significatists who are of opinion that the faithfull at the Lords Supper doe receive nothing by naked and bare signes 5. Proposition To reserve carry about lift up or worship the Sacraments of the Lords Supper is contrary to the ordinance of Christ The proofe from Gods Word The true and lawfull use of this Sacrament hath been afore set downe And therefore it may suffice us to be remembred how the Lords Supper was ordained that the bread should not only be broken and eaten a Math. 26.20 Marke 14.22 Luke 22.19 1 Cor. 10.16 11 2. the cup should only be given and drunken b Math. 26.27 Marke 14.23 Luke 22.17 1 Cor. 11.25 and all this is done in remembrance of Christ c Luke 22.19 1 Cor. 11.24 25 And so also testifie the Churches reformed d Confes Helv. 2. c. 21. Basil ar 6. Bohem. c. 13. Aug. de Missa ar 1. Sax. ar 14. Wittemb c 19 The adversaries unto this truth But contrary to the institution of Christ the Papists abuse this holy Sacrament For They reserve the same and not onely so but take it to be a Catholike a pious and necessary custome so to reserve it a Concil Trid. ses 3. c. 6. and besides they thinke every piece and particle of the Sacrament so reserved is the very bloud of Christ b Ibid. can 4. Sermons fol. 196. b. They carry it about both unto sick folks Hence saith the Festivallc. As often as any man seeth that body at Masse or born about to the sick he shall kneele downe devoutly and say his Pater-noster or some other good prayer in worship of his soveraigne Lord. And also thorow cities and townes For whensoever the Pope goeth any journey the sacramentall bread is carried before him on an ambling Iennet as the Persian Kings have before them carried their Orsmada or holy fire d See cerem Pontif. lib. 1. When the Pope goeth from one people to another he sendeth before him yea and sometime a day or two dayes journey his sacrament upon a horse carrying at his neck a little Bell accompanied with the scum and baggage of the Romane Court. Thither goe the dishes and spits old shoes caldrons and kettles and all the sculletie of the Court whores and jesters Thus the Sacrament arriveth with this honourable traine to the place whither the Pope is to come it there awaiteth his comming And when the master is knowne to approach neere the people it goeth forth to receive him So Cyp. Valera a Spaniard in his treat of the Pope and his auct p. 17. In Spaine even at this day in the time of the peace between the two mighty Kings of great Britaine and Spaine those English men as meeting the Sacrament in the streets will neither doe reverence thereunto nor goe aside nor turne into some house doe fall into the danger of the not holy but bloudy Inquisition e Act. of the peace c. an 1604. ar 2. in the end touching a Moderation c. They worship it and for the same have ordained a certaine set and solemne feast called Corpus-Christi-day on which the sacrament is borne about lifted up and most idolatrously adored f Trid. sess 3. c. 3. 29. Article Of the wicked which doe not eate the Body and bloud of Christ in the use of the Lords Supper The wicked and such as be voide of the lively faith although they doe carnally and visibly presse with their teeth as S. Augustine saith the Sacrament of the body and bloud of Christ yet in no wise are they partakers of Christ but rather to their condemnation doe eate and drink the signe or Sacrament of so great a thing The Proposition The wicked and such as be void of a lively faith doe not eate the Body nor drink the Bloud of Iesus Christ in the use of the Lords Supper The proofe from Gods Word SAint Paul doth shew how the Supper of the Lord is received of some worthily which doe examine and judge themselves a 1 Cor. 11.28 and discerne the Lords Body b Ibid. 29. as also doe abstaine from the table of divels How these doe participate of the body and bloud of Christ c 1 Cor. 10.31 it hath already bin shewed in the last mentioned article prop. 4. Againe of others the same is worthily received d 1 Cor. 11 38.39 that is to say which doe not examine themselves nor judge e Ibid. 38.31 neither discerne the Lords Body f Ibid. 26. and doe communicate at the Table of the Lord and at the Table of devils g 1 Cor. 10.21 These may receive the Sacrament but not the true body of Christ The reasons be for that