whole volume of such differences howbeit I will leaue them in their owne deuises and come to the third point which is to answere those that pleade the cause of Baal and are bold to speake what they dare for the whore of Babell who albeit they liue among vs and would bee thought to bee of vs yet they are neyther affrayd nor ashamed to affirme n Against such as would not haue it disputed and determined how Christ is present that the controuersie of the Supper is not so manifest as we teach nor the words of Christ so easie as we affirme nor the iudgement of the Fathers so cleer as we pretend nor the maner of eating so necessary to be holden as we define that we are to beleeue that Christ is present but how he is preseÌ„t we should not dispute whether it be carnally or whether it bee spiritually Indeed we feare not to teach that there is no transelementation or transubstantiation that is no reall turning of the bread into the body and the wine into the bloud of Christ but when he said This is my body hee intendeth not to change one substance into another but meaneth This bread is a signe or Sacrament of my body which is deliuered to death for vs and for our saluation And when he saith This Cup is the new Testament in my bloud hee vnderstandeth that the wine in the Cup is a Sacrament of the new Testament of our reconciliation to God and of our communion and participation of Christ with al his benefits therefore we doubt not to call this Sacrament a representation a remeÌ„brance an image a token a type an antitype a signe a figure and such like Now that it may appeare that the wordes of institution are truely expounded and haue the constant consent and full approbation of al antiquity o The ancieÌ„t Fathers teach the same touching the Supper that we doe let vs produce our witnesses and see what the Fathers of the grayest heads before vs haue declared deliuered But before we come to fight hand to hand with these aduersaries and to discharge the volly of shot which we haue in store it shall not be amisse to set downe certaine inducements as it were certaine preparatiues to leade vs to beleeue that the Doctours of the Church are no lesse ours in this cause and controuersie then Caluine and Beza and the later writers For first we shal neuer read in all the monuments of former times any mention of adoration or eleuation of the host or that the maner was to lick vp the drops of the Challice or to sweepe the place where a drop was falne or to burne the wormes which haue corrupted or consumed it or to seeke out the host wheÌ„ it is vomited vp to commend those that will swallow it againe Secondly Ierome teacheth that after the communion they had a common banket in the Church whereat they did eate vp all that q Ierom. vpon 1 Cor. 11. remained after the administration of the Supper If then it were the manner of many Churches to eate the residue at their loue feasts and ordinary bankets doubtlesse they did not thinke it was Christ himselfe which was eaten therein Thirdly the custome was in some places to burne the remainder of the r Hesych lib. 2. in Leuit. ca. 8. Eucharist and therefore it could not bee that they should beleeue that the bread was the very body of Christ forasmuch as it had beene horrible impiety and a most detestable prophanation to burne it as a Å¿ Gregory 7. an Atheist NecromaÌ„cer certaine Pope in his rage and fury cast the Eucharist into the fire because it did not answere to his questions when he consulted with it or else peraduenture the body of Christ seeing the flame of fire comming toward it fled vp into heauen for feare of beeing consumed by it Fourthly another teacheth that in other Churches the custome was to giue the parts that were not spent and vsed to little children t Niceph lib. 17. cap. 25. frequenting the Schoole who are barred from partaking of the Supper by the Apostle because they are not able u 1 Cor. 11.28 to examine themselues and therefore they were not of opinion with the Church of Rome Fiftly the Masse it selfe vsed at this day and the prayers vsed in it do speake for the truth against their Idolatrous practise Heereunto commeth their sursum corda when they exhort to lift vp the heart on high to God and the prayers crauing of God that their oblation may be acceptable which is the figure and signe of the body and blood of our Lord whereas if the Church had beleeued that they did eate Christ with their mouths they might haue stayed their eyes beneath gazing and gaping vpon that which the Priest held in his hands and needed not to haue lifted vp their harts to Christ Iesus which sitteth at the right hand of his Father in the highest heauens Sixtly they teach vniformely that a body cannot be but in one place and that if we take space of place from them we destroy the being of a body and thereupon one saith a Virgil. lib. 1. Contr. Eutich The flesh of Chrâ—st was not in heauen when it was vpon the earth and now because it is in heauen it is not on earth And Augustine in his 57 Epistle to Dardanus hath these words The humane nature of Christ is destroyed if there bee not giuen vnto him after the manner of other bodies a certaine space wherin he may be contained The popish purgers and correcters could not suffer the waight of this sentence and therefore haue b Printed at Paris Anno. 1571. raced it out of some of their late editions and yet Bellarmine doth alledge it and obiect it against himselfe howbeit it is likely he did not remember himselfe but had forgotten to consult with his good companions who blot out that which they cannot answere These sixe considerations are as certaine inducements to sharpeÌ„ our taste to break the Ice and so to prepare the way now let vs set downe the seuerall testimonies themselues and see how they depose for vs. Tertullian one of the most ancient faith c Tertul cont Marci lib. 4. Christ receiuing the bread and the same being diuided vnto his Disciples made it to be his body saying This is my bodye that is to say a signe of my body Theodoret saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is the mysticall signes depart not from their nature no not after consecration for they remaine in their former substance figure and forme Can any thing be spoken more plainely Doubtlesse Theodoret was in this point a Lutheran or a Caluinist one of those whom the bastard Catholikes call heretickes Augustine is a man of great authority in the Church therfore a sufficient witnesse beyond all exception he saith for vs d Aug. cont Adamantâ— â—2 The Lord made no doubt
yet if wee bee vncleane and vnpure we make them all vnpure to our selues I say to our selues but not to others For why should they bear the blame of our impurity or why should they bee punished for our iniquity The Apostle speaking of the Lords Supper 1 Cor. 11. saith He that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe not discerning the Lords body hee cannot eate and drinke iudgement to other men but hee may to himselfe Likewise the same Apostle writing to Titus saith Chap. 1.15 Vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled No man can defile the Sacraments to others but onely to himselfe forasmuch as they take their nature and borrow their force from God not from men and therefore are not to bee esteemed by the vice or vertue of the Minister but by the power and vertue of God If a Prince should send vs a pardon by his letters pattens and deliuer them into the hand of a wicked man as God sent Iudas the son of perdition to the Children of Israel to preach vnto theÌ„ that the kingdome of God was at hand would we refuse the pardon because of the wickednesse of the messenger Or may wee thinke it to bee lesse forcible and auaileable because hee is an vngodly person Woe then vnto those that bring in againe the damnable doctrine and practise of the Donatists long since buried and shaken in peeces who make a schisme in the Church depart out of the church for the faults offences of the Ministers because wee are not baptized into the names of the Ministers neyther are made partakers of the supper of the Ministers but we are baptized in the name of God and we are made partakers of the Supper of the Lord. They are therefore their owne enemies that looke too much vpon the messenger and too Vse 2 little vpon him that sendeth him vnto vs. Secondly is God the true and onely author and appointer of Sacraments Then none must adde vnto or take from the Sacraments instituted by him in the church no more then vnto the c Deut. 4. worde it selfe Deutronomy 4. Yee shall put nothing to the word which I command you neyther shall ye take ought there from that ye may keepe the commandements of the Lord your God which I command you And Reuel 22 18 19. If any man shall d Reuel 22 18 19. adde vnto these things God shall adde vnto him the plagues that are written in this booke and if any man shall diminish of the words of the booke of this prophesie God shall take away his part out of the booke of life If the Sacraments were the inuentions of men they might also fitly receiue the additions and subtractions the changes and the alterations of men but seeing they are the ordinances of God we must be content to haue them ordered by God All Ceremonies therefore and rites deuised by men as parts of Gods worship are so many abhominations and innouations of his seruice As God onely can gratiously promise so hee can onely effectually performe what he hath promised Wherefore we must condemne those as guilty of rebellion against God that bouldly breake out eyther to deuise new Sacramentes or to adde and detract from them that God hath ordained We are commanded to rest in those that he hath appointed to the Church in his worde for as well wee may deuise a new word as deliuer a new Sacrament aswell wee may coyne a new Article of faith as bring in a new confirmation of of faith Thirdly wee learne heereby that they which condemne Vse 3 the Sacraments and will not suffer them to bee of any force with themselues and making small account of them doe esteeme them as trifles or otherwise abuse them contrary to the institution will and commandement of Christ all these do greeuously sinne not against man but against the author of them that is God who hath ordained them and greatly indanger their owne saluation as 1. Cor. 11. He that eateth drinketh vnworthily e 1 Cor. 11 29 eateth drinketh his owne iudgement because hee discerneth not the Lords body If a man contemne or any way contumeliously abuse the seale of a Prince he is punished and therefore such as scorne and make a mocke of the Sacraments which are the seales of God cannot goe scot-free but shall bee indighted of high treason and rebellion against his Maiesty The last point to bee considered in the description of a Sacrament is the end of them where it is added Whereby Christ and al his sauing graces by certaine outward rites are signified exhibited and sealed vp to vs. This is proued directly by the Apostle 1. Cor. 10 16. The f 1 Cor. 10 16 cup of blessâ—ng which we blesse is it not the Communion of the blood of Christ The bread which we breake is it not the Communion of the bodye of Christ So Peter speaketh Acts 2. of the other Sacrament g Acts 2 38. Amend your liues and be baptized euery one of you in the name of Iesus Christ for the remission of sinnes and ye shall receiue the guifts of the Holy-Ghost And Paul saith in another place All ye h Gal. 3 27. that are baptized into Christ haue put on Christ Our soules are washed in the bloud of Christ his buriall his resurrection his sanctification his wisedome his righteousnesse his redemption is made ours all his benefits are ours as Christ is ours Vse 1 Let vs make vse of this point and apply it to our selues First is Christ the summe and substance of all Sacraments Then the Church of Rome is heere condemned that say we make the Sacraments bare and naked signes God forbid that we should say so or make them to be so they are the sure seales of Gods promises heauenly tokens spiritual signes and authentike pledges of the grace and righteousnesse of Christ giuen and imputed vnto vs. The Sacraments and sacrifices of the olde Testament were not bare signes Circumcision was not i Rom. 2 28.29 a bare signe as Rom. 2. This is not circumcision which is outward in the flesh but the circumcision of the heart And In Christ k Col. 2 11 12. yee are circumcised with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ Euen so Baptisme is no bare signe it were great blasphemy so to speake it were very great iniquity so to thinke The grace of God doth worke with his Sacraments and therfore the signes are neuer receiued in vaine of the faithfull and worthy receiuer The water washeth not from sinne the bread and wine feede not to eternall life but it is the precious blood of Christ that doth cleanse vs from al sin and purchaseth for vs all grace which is the life and the truth of the outward signes Againe
baptized and washed with water we shall pay dearely for our defiling that sacred water which God hath appointed to so holy an vse True it is the water of it selfe is as nothing no other in substaunce and nature then that wherewith wee wash our hands but when once it is ioyned to the word and applyed to an holy end it is as it were an authentical seale which God hath engrauen in it Now he that counterfeiteth the seale of a Prince shall he not be punished Behold baptisme is the seale of God which serueth not to seale conueyances of earthly possessions as house and lands but to assure vs that we are called to the heauenly life and bringeth good assurance and warrant with it that we be washed from our sinnes by the blood of our Lord Iesus Christ and borne againe by his holy Spirit Shall we breake all and escape vnpunished Let vs not then boast of our baptisme and Christianity to say oh we are baptized we are christened we weare the badge of God these things these things I say will cost vs deare if we make not our baptisme auaileable to our selues and our owne soules by killing our corruptions for thereby l Eccl. 5 3. wee shew our selues like vnto the foole that maketh a vow and immediately after breaketh it For what a misery is this that scarce one of an hundred knoweth the right end of his baptisme and whereunto it auaileth So that albeit they boast of the outward signe yet they are no more sound Christians indeed then Turks and Pagans Infidels and miscreants inasmuch as they are no way mortified or renewed by repentance no way changed in the inward man but lye rotting in their sinnes and remaine in the condemnation of Adam These shall one day finde by wofull experience what a costly thing it is to take so deare a pawne of saluation at the hands of God in vaine Indeed we beare the name of Christ and we professe the Gospell yet you shall find a great number that know not this vse of baptisme nor to what end it was ordained They doe call it indeede their Christendome but are altogether ignorant of the nature thereof and are vnacquainted with the effect of it yea they bring their children to no other purpose to be baptized then because it is the vsual manner and common custome so to do being led thereunto not by the commandement of Christ but by the example of others forasmuch as they can giue no reason at all of that they do This will cost them deerely for abusing such a pledge-token at Gods hands seeing it is a meanes wherby we are vnited to our Lord Iesus Christ and ingrafted into his death and resurrection Wherefore whereas many haue receiued baptisme in their infancy and haue liued forty or fifty yeares in the world without knowing to what end they were baptized it had beene better for them that they had beene borne dead or perished in their mothers womb as an vntimely fruit then to haue vnhallowed so holy and precious a thing Thus much of the third and last vse of baptisme as also of the parts thereof and generally touching this whole Sacrament The end of the second Booke THE THIRD BOOKE of the Lords Supper being Christs farewel-token to his Church and a sweete pledge of his wonderfull kindnesse toward mankinde wherein the truth of this Sacrament is manifested the parts are deliuered the vses are shewed the Doctrine of the reformed Churches is cleared the errors of the Church of Rome are euidently conuinced and the meanes set downe how euery one is to be prepared to the worthy receiuing thereof with fruite and comfort CHAP. I. Of the names and titles of this Sacrament together with the reasons and vses thereof IN the former Booke wee haue spoken of baptisme the first SacrameÌ„t of the church together with the parts and vses thereof Now we are to set downe the doctrine of the Lords Supper which is the second Sacrament For after that God hath brought vs into his Church by baptisme and made vs as it were of his houshold seruants then as a good father of the family he feedeth vs spiritually with the flesh of his Sonne applying vnto vs the merit of his death and passion This a The Sacrament of the body and blood oâ— christ called by diuers names Sacrament of the body and blood of Christ is declared in the Scripture by diuers names to deliuer the nature thereof vnto vs. Sometimes it is called the communion as 1 Cor. 10. The cup of blessing which we blesse is it not the b 1 Cor 10.16 communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ Sometimes it is called the Lords Supper as 1 Cor. 11 20. When yee come together into one place this is not to eate c 1 Cor. 11 20 the Lords Supper Thirdly sometimes it is called the breaking of bread as Acts 2. They continued in the Apostles doctrine and fellowship d Act. 2 42. and 20 7. and breaking of bread and prayers and cha 20. The first day of the weeke the Dâ—sciples being come together to breake bread Paul preached vnto them ready to depart on the morrow Fourthly sometimes it is called the table of the Lord as we see 1 cor 10. Ye cannot drinke the cup of the Lord and the cup of Diuels ye cannot be partakers of the Lords e 1 Cor. 10 21 table and of the table of diuels Moreouer we shall nothing offend if we call it the testament or will of Christ This cup is the f 1 Cor. 11 â—5 Mat. 26 2â— new Testament in my blood this do as oft as ye drinke it in remembrance of me and our Sauiour thus speaketh Mat. 26. This is my blood of the new testament that is shed for many for the remission of sins These are the chiefe and principal names giuen to this Sacrament in the Scriptures I am not ignorant that the ancient fathers and times succeeding haue giuen vnto it other names and not vnfitly but my purpose being not so much to alledge the counsels or Doctours of the Church as to instruct the simple and vnlearned I will content my selfe with expounding such termes and titles as are penned in the worde of God and pointed out by the Spirit of God Now then let vs render g Reasons rendred of the former names the reasons of such names as this Sacrament is entituled withall It is called the communion because wee haue a communion and fellowship with Christ and h 1 Cor. 10.17 he with vs both which are sealed vp in this Sacrament It is called the Lords Supper both because it was instituted by the Lord Iesus at his last Supper which circumstance of time the Church hath changed because therin is offered to vs a spiritual banket in which the faithfull are spiritually fed and nourished It is called the breaking of
bread both because this is a necessary action vsed of Christ not to be omitted and because it representeth the crucifying of Christ tormenting of his body so that we should neuer be present at this significant ceremony but we must call to remembrance the sorrowes and sufferings of Christ now if Christ were thus tormented for vs surely we ought greatly to bee griped and greeued for our owne sins which was also shewed by the i Exod. 12 8. sower hearbes of the Passeouer Exod. 12. It is called the table of the Lord because he doth feed vs at it as this we know is the end and vse of tables in our houses to set our meats and drinks vpon them prepared for our nourishment and this is the scope and end of the Lords table onely heere lyeth a plaine and maine difference our tables serue for bodily nourishment but the Lords Table is prepared for the spirituall nourishment of our soules Lastly it may be called the testament or will of Christ because it setteth forth vnto vs a solemne couenant betweene God and vs touching forgiuenes of sins and eternal life which couenant is ratified and established by the k Heb. 9 15. death of the Son of God so that heerein we finde all things belonging to a full and perfect testament as wee shall see afterward Out of these seuerall names and titles thus interpreted arise most aptly and fitly sundry vses which in order as they haue beene propounded we will consider The first title is the Communion from whence we deduct l The vses of calling this Sacrament the Communion these necessary conclusions First of all is the Sacrament of the body and blood of Christ called a communion And so called of our communicating together Then heereby all the faithfull openly testifie that they be all one body coupled together in Christ Iesus we professe him and all his benefits Vse 1 we receiue him we enioy him we reioyce in him God the Father doth giue him the Holy-Ghost doth assure him faith doth receiue him by this hand we are ioyned to him and haue spirituall fellowship with him Wherfore all beleeuers are made one by Christ and this is not an vnion in imagination but in truth and in deed neither by transfusion of the properties of the God head or man-hood into vs m 1 Cor. 6 17. 1 Ioh. 3 24. but by one and the same Spirit dwelling in Christ and in all the members of Christ as 1 Cor. 6. He that cleaueth to the Lord is one spirit And the Apostle Iohn testifieth that Christ dwelleth in vs and we in Christ by the Spirit He that keepeth his commandements dwelleth in him and he in him and heereby we know that he abâ—deth in vs euen by the Spirit which he hath gâ—uen vs so that the spirits of iust perfect men in heauen and all beleeuers vpon the earth how far soeuer sundred in place hauing one and the same Spirit of Christ dwelling in them are all one in Christ their head God hath giuen his owne Sonne vnto vs freely and fully our faith receiueth Christ n Ioh. 1 12. by beleeuing him and all his gracious benefits to be ours as Ioh. 1 12. As many as receiued him to them he gaue prerogatiue to be the sonnes of God euen to them that beleeue in his name Thus wee see we are one with Christ and Christ with vs. Vse 2 Secondly as this Sacrament being a communion admonisheth that we are all one in Christ so it teacheth that it is to bee receiued of many together in the Church not of one alone and therefore it ouerthroweth the priuate Masses of the Church of Rome where one partaketh all and the rest of the Church nothing at all There is a flat opposition betweene these two so that the Communion cannot be a priuate Masse and priuate Masse cannot be a Communion That which is ordained and prepared for many deliuered vnto many and receiued of many cannot stand with the Masse where the Priest prepareth for himselfe not for the people he speaketh to himselfe not to the Church he receiueth himselfe alone not with his brethren all which are directly contrary to the Apostles o 1 Cor. 11 33 rule Tarry one for another Vse 3 Lastly if it be a communion it teacheth that this is a Sacrament of vnity and concord and wee are thereby put in mind to auoid discord and dissention For Christ neuer communicateth himselfe to the malicious man p 1 Cor. 11 18 20. as the Apostle teacheth 1 Cor. 11 18 20. When yee come together in the Church I heare that there are dissentions among you this is not to eate the Lords Supper Wherefore in that the people communicate of one and the same bread of one and the same wine it signifieth the vnion and agreement betweene all the faithfull in one body whereof Christ Iesus is the head who loued vs deerely and spared not his life for vs. Let vs ioyne our selues together in loue according to the exhortation q Rom. 15 5 6 of the Apostle Rom. 15. The God of patience and consolation giue you that ye bee like minded one toward another according to Chr st Iesus that yee with one minde and with one mouth may praise God euen the Father of our Lord Iesus Christ All beleeuers must be of one heart and mind the Wolfe and the Lambe the Lyon and the Calfe must dwell together in the kingdome of Christ for al are one in Christ Iesus For the Apostle hauing taught that the cup which we blesse and the bread which we breake are the communion of the body and blood of Christ he addeth Wee that are many are one bread and one body because we are all partakers of one bread and therefore he saith 1 Cor. 11. When ye come together to eate tarry one for another This title then must teach vs all to imbrace true loue and the fruites thereof wherby we thinke well one of another speake well one of another and doe well one to another cutting off all occasions of contentions and testifying our selues to be of the holy Communion that is betweene the Saints For this sacred feast must be a loue-feast because it sheweth our loue one to another The Communion must be a loue feast Mat. 18 22. Obiection and our willingnesse to forgiue one another as Christ saith to Peter not seauen times but euen seauenty tâ—mes seauen times But peraduenture some will say what if my neighbour will not be reconciled vnto me nor be friends with me what then am I to do Or how shall I behaue my selfe May I not in this case lawfully abstaine from the holy Communion I answere Answere our frequenting of it must not depend vpon the forgiuing of others neither must we suspend the discharge of our owne duty vpon the pleasure of another wee must looke what God commandeth vnto vs not what other practise toward vs. It is the saying of
therefore they will rest themselues either in the true interpretation of the Scripture or in the exposition of the ancient fathers or in the confession of their owne Writers wee cannot doubt but the Apostle naming the Lords Supper vnderstandeth the Sacrament of the body bloud of Christ As for those that suppose these loue-feasts and bankets of charity were called the Lords Supper because they were celebrated in the Church of our Lord it is auouched both falsly and absurdly Falsly because there were theÌ„ no churches builded nor any where to be found nor in many yeares after Absurdly because it will follow by this reason if the place may alwaies giue denomination to the thing that any error or heresie and false doctrine preached in the Church may be called the heresie of our Lord or the false doctrine of our Lord forasmuch as it is preached in the Church of our Lord. The next title giuen to this Sacrament is the breaking of bread which offereth to our considerations these vses not e The vses of calling this Sacrament the bâ—eaking of bread to be passed ouer First it sheweth that the substance of bread remaineth after the words of consecration and is not altered by any strange transubstantiation For when the Apostle saith This is my body f 1 Cor. 11 23 which is broken for you properly it cannot be vnderstood of the body of Christ which Vse 1 was g Ioh 19 30. not broken but of his crucifying and death by a figuratiue speech taken froÌ„ the substance of the bread which Christ brake to distribute it among his Disciples and to represent effectually his suffering for vs. The accidents of bread cannot be broken as we shall see afterward no more then they can feed and nourish Besides we learne heereby that tropes and figures are vsed Vse 2 in the sacraments contrary to the opinion and assertion of the Church of Rome as we make plaine by the institution and as we constraine the aduersaries themselues to confesse as when it is said his body was broken where the litterall sence cannot be retained seeing a bone of him could not be broken Likewise when it is said The cup is the new testament the rocke was Christ the bread is the communion of the body of Christ these and such like cannot be interpreted without a figure Lastly seeing of this one action the whole Sacrament hath his denomination h Acts 2 42. and 20 7. as appeareth in many places Act. Vse 3 2 42. and 20 7. and 1 Cor. 11 24. we must hold that as the Apostles and other Ministers of the Church were wont in the administration of the Supper to breake the bread so must we follow their example as they also followed the example of Christ Neither must this bee accounted and accepted as an indifferent ceremony to be admitted or omitted at our own choice and pleasure seeing Christ Iesus the Lord of this sacrament commanded the Scripture hath commended the Apostles haue practised and the Ministers afterward obserued the same i 1 Cor. 10 16. as the apostle witnesseth The bread which we breake is it not the communion of the body of Christ speaking of himselfe and the rest of the Ministers of the Church Besides it is an effectuall expressing and representation of the passion and crucifying of Christ as also the pouring out of the wine into the cuppe of the Lord. Wherefore they are to be accused and conuinced as heynous breakers of the high ordinance of Christ as we see in the Church of Rome who omit this breaking of the bread as impertinent and vnnecessary and as not significant For Christ Iesus commanded his Disciples to eate that bread which he had broken and this breaking pertaineth to the ende of the Sacrament so that it cannot bee passed ouer without neglect of the institution of Christ and of the essence of the Supper of which we will speake afterward The next title giuen to this sacrament is the table of the Lord and it is rightly so called as by a very fit name For seeing it is a Supper and a most heauenly banket it is requisite there should bee a table answerable vnto it that as it is the Supper of the Lord so there may be a table for the administration of it From hence we conclude diuers good vses k The vses of calling this Sacramâ—nt the table of the Lord. for our further instruction First of all it sheweth that Christ and his Apostles in the celebration of the Supper vsed a table not an altar For albeit the apostle Paul speaketh vnproperly of the table and doth thereby vnderstand the heauenly meate and drinke which was set vpon the table for all the Lords guests yet withall he insinuateth and signifieth the place wheron they were put to wit vpon a table In like manner our Sauiour Christ at the first institution of this Sacrament remained at the table with his Disciples he stood not with theÌ„ at the altar Now according to the example of Christ and his Disciples must be the practise of all Churches inasmuch as Christ shedding his blood on the Crosse had abolished all altars and therefore the Infidels did oftentimss reproue and reproach the Christians because they had no altars who on the other side defended themselues that their Altars are the congregations of such as bow themselues in prayers and the spirits of iust men which smell as sweet incense in the nostrils of God other Altars then these they acknowledge none to be among them Furthermore inasmuch as the Sacrament of the body and Vse 2 blood of Christ was accustomably administred on a Table not an Altar of wood not of stone made moueable not immoueable We learne from hence that it is a Sacrament not a sacrifice An altar doth inferre and presuppose a sacrifice and a sacrifice is referred to the altar whereon it is offered But we haue not now properly any sacrifice for that were to account the al-sufficient sacrifice of Christ as vnsufficient and vnperfect therefore we are not to bring altars againe into the Church There is no vse of altars in the new Testament seeing the making of them together with other types and ceremonies of the olde Testament through the death of Christ is abolished m 1 Cor 9.13 as the Apostle teacheth 1 Cor. 9. Doe ye not know that they which minister about holy things eate of the things of the Temple and they which waite at the Altar are partakers of the Altars And to like purpose Heb. 13 10. We haue an altar whereof they haue no right to eate which serue in the Tabernacle that is such as retaine the necessary vse of the ceremonies n Gal. 4 9. and beggerly rudiments of the Iewes are fallen from Christ Whereby we see plainely and apparently that sacrifices and altars stood together and fell together and therefore whereas they would conclude the sacrifice of Masse from the vse of the altars we may
where to lay his head not the kingdomes and gouernments of this world for his kingdome is not of b Ioh. 18 36. this world but the forgiuenes of sins and euerlasting life obtained by the body of Christ giuen and his blood shed for vs and our redemption Wherefore if God haue so loued vs if Christ haue not spared his owne life to giue vs life and saluation how bitter ought our sins to be vnto vs and how ought we to striue against them If we will hate enemies heere are enemies for vs to hate if we will seeke reuenge against enemies let vs fight against them that seeke our ouerthrow and the destruction of our soule and body There is no reconciliation and attonement to be made with these enemies if thou kill not them they wil kill and condemne thee for euer Hitherto of the names giuen to this Sacrament CHAP. II. What the Lords Supper is AS we haue in the former chapter considered the names and titles attributed to this Sacrament so now we wil see what the Lords Supper is For we shall neuer vnderstand the nature thereof except we be able to define or describe it Therefore a What the Lords Supper is the Lords Supper is the second Sacrament wherein by visible receiuing of bread and wine our spirituall communion with the bodye and blood of Christ is represented This description is plainely proued by the b Mat. 26 26.27 1 Cor. 10 16.17 1 Cor. 11 24.25 institution of Christ by the first celebration of it and by other apparent testimonies of holy Scripture First I say it is the second Sacrament because such as haue interest in the Lord Supper must be first partakers of the other Sacrament for Christ and his apostles ministred it to those that were before baptized And how should they be continually nourished and fed at his table who are not knowne to be of his house nor admâ—tted members of his family We must be receiued into his protection and iurisdiction before we sit downe at his table for our refection They then that are in the house must be fed and fostered in the house the seuerall parts of the family haue the priuiledges of the family it is not lawfull to take the childrens bread and giue it vnto strangers Now baptisme is the true bath of our soules to clense our sores and an honourable badge whereby we are dedicated to the seruice of Christ and haue interest in the priuiledges of the Church sealed vp being partakers hereof we come with comfort to the Lords Supper Vnder the law none vncircumcised c Exod 12 4â— were admitted to the Passeouer as appeareth Exodus 12. If a stranger will obserue the passeouer let him circumcise all the maleâ— that belong vnto him If then the vncircumcised had bin admitted the Passeouer had beene prophaned Wherefore it is not enough for vs once to bee baptized and admitted into the number of the people of God we must also be partakers of Christs Supper When as by baptisme we are brought into the Church of God wee are afterward nourished by this heauenly banket to eternall life Againe I say in the former description that by the bread and wine the bodye and blood of Christ are represented Heerein consisteth the substance of this Sacrament he was truely giuen for vs and his blood was shed for the remission of sinnes least our faith should wander least our hope should wauer Therefore he saith to his Disciples d Lâ—ke 22 19.20 Mar. 14 24. This is my body which was giuen for you this is the cup of the new testament which was shed for you and for many for the remission of sinnes Vse 1 Now that the description of the Lords Supper is prooued let the vses thereof in the next place be declared Hereby we learne first that God doth not lye nor dally with vs when we come to his heauenly table but doth truely offer those benefits in Christ which are represented to all that are admitted thereunto and therefore the apostle said e 1 Cor. 10.3 4. they did all eate the same spirituall meate and did all drinke the same spirituall drinke Indeed many of them did receiue onely the outward signes and did refuse or neglect the spirituall grace so liuely represented and truely offered vnto them but the greater was their sinne who laboured for the meate that perisheth f 1 Ioh. 6 27. but reiected the meat that endureth to euerlasting life Likewise Christ in the administration of his Supper saith g Mat. 26 26. take eate this is my body When he biddeth vs take doth he not giue When he chargeth vs to eat and drinke doth he not offer When he commandeth vs to doe this doth he not apply the thing signified If then we come to this Supper and depart away without Christ and without comfort the cause is in our selues he is come neere vnto vs he standeth as it were at the doore knocking being ready to enter he mercifully offereth himselfe vnto vs but we refuse him we will none of him we bid him depart from vs and shut the entrance of our hearts against him Vse 2 Againe we see heere the excellent price and preheminence of the Lords Supper howsoeuer to those whose faith it doth not nourish whose assurance it doth not confirme and whose saluation it doth not further it is turned into most hurtfull and deadly poyson yet it is an holy banket for the Lords guests an instrument of grace a medicine for the sicke a pledge of saluation a comfort for the sinner an assurance of Gods promises a seale of our faith an helpe for the weake meate for the hungry drinke for the thirsty and a refuge for the distressed in time of tentation Is not this a worthy dignity Is not this a great priuiledge and an high prerogatiue So that we must highly regard and reuerently esteeme this mystery of our religion and badge of our profession to the glory of God and our owne comfort He that is not moued heereby to a reuerent regard thereof hath no sparke of Gods Spirit in him but lyeth in darknesse and discomfit Let vs then make good vse of it all the dayes of our lifes and not abuse it to our destruction It is not enough to seeme religious and pretend reformation of our euil waies what time we do receiue it and to hang downe our heads like a bulrush for a day and immediately after to runne into all excesse of riot We see how many abuse themselues and the Sacrament giuing themselues to feasting and banketting and surfetting and haue soone forgotten where they haue bin what they haue done whom they haue serued and how they haue appeared before the presence of the eternall God We see also in others how contentions and brawlings breake out which seemed smothered and suppressed for a time like lightning and thunder out of a Cloud or like fire couered vnder the ashes whose flame kindleth afterward
mysticall signification therefore there is none in breaking of the bread Answere I answere the former part is false for the pouring out of the wine signifieth the shedding of Christs blood out of his side For as it is said of the bread This is my body which is broken for you so it is said of the cup This is my blood which is shed for you for the remission of sins And what can the separatioÌ„ of the bread and the cup signifie but the separation of the body blood of Christ once made vpon the Crosse whereas his blood is now no longer separated from the body because he can dye no more Obiection Answere To conclude they vrge that in the new testament is no place for figures It is true if they speake of figures shadowing out Christ to come But if they speake of figures signifying Christ already reuealed manifested we feare not to affirme that we haue figures still of Christ and of the benefits purchased by him For I pray you what are our Sacraments but figures liuely setting forth Christ our Sauiour So then to take away signes is to take away the Sacraments which are nothing else but sacred signes The sixt reason Sixtly that which includeth vnder it the mystery of the vnion of the Church among themselues and with Christ the head is by no means to be passed ouer But the breaking of bread hath this mystery in it that many by partaking of one bread broken are made one mysticall body as the Apostle witnesseth 1 Cor. 10 17. We being many are one bread and one body for we are all partakers of that one bread which he declared to be broken in the former verse The vnity betweene the meÌ„bers of the Church which are many is shaddowed out by the bread made compact together of many graines howbeit this is much more euident vnto vs by the bread which is broken and distributed to all that are present Seauenthly we haue the expresse testimony of the Apostle The bread which we breake c. The seauenth reason Now that is to be iudged necessary to be done without which we cannot say with the Apostle in the administration and participation of the Supper The bread which we breake is the communion of the body of Christ but without this ceremony we cannot ioyne with the Apostle and say The bread which wee breake is the communion of Christs body Therefore the rite of breaking and parting the bread into many pieces is necessary They may say the bread which we giue or distribute but not the bread which we breake for to breake is one thing and to distribute is another These two differ so farre the one from another that a thing may be broken which is not distributed and giuen and it may bee giuen which is not broken Eightly The eight reason that which fitly serueth to make the Sacrament perfect and absolute whole and entire may not be neglected or omitted and where it is not it ought to be restored But the breaking of bread maketh the Sacrament instituted of Christ to be more ful and without it to be maimed as a man without an hand Therefore it ought to be restored againe Ninthly The ninth reason it is in the power of no creature to omit or abolish any rite not in it selfe indifferent but commanded by Christ in the celebration of his Supper But the breaking of bread is not indifferent to be done or to be left vndone but is expresly commanded to bee practised as we haue prooued before Therefore no man vnder heauen hath authority to abrogate it For this is a true and certaine rule that a right hauing the commandement of Christ for the vse of it to be continued is not indifferent Tenthly it giueth vs peace of conscience The tenth reason Now that which setteth the conscience at quiet doth more effectually minister comfort in the vse of this Supper that is by no meanes to be neglected But the due obseruation of this breaking according to the commandement of Christ doth quiet the conscience and comfort the heart more forcibly and fruitfully inasmuch as it assureth vs that we keepe the ordinance of Christ purely and entirely without adding any thing vnto it or without taking any thing from it Therefore it is not to be passed ouer The 11. reason Lastly to draw to an end that ceremony ought to be retained and continued in the Church wherby the Idolatrous and false opinion of the corporall presence and eating of the body of Christ is most strongly conuinced and pulled out of the hearts of the ignorant people but such is the ceremony of the breaking of bread Therefore it ought to be practised that the Idoll set vp in the hearts of the multitude may be defaced and pulled downe This carnall and corporall presence profiteth not as we wil make plaine afterward Thus we haue heard the reasons which vrge and require this as a necessary duty belonging to the Minister to breake the bread a duty neglected not onely of the Church of Rome but also of others who maintaining a reall presence of the body of Christ omit the breaking of the outward signe In all this that hitherto hath bin obserued we may note three things First that we do not condemne our brethren or the Churches who haue not this breaking of the bread obserued among them whether it be through error conceiued or any other let and impediment obiected Secondly the defect of this rite cannot destroy albeit it do disfigure the Supper it is as a maime in an whole body or as a scarre in a faire face Lastly that this ceremony is not to be holden indifferent but necessary in respect of Christs commandement and necessary to preserue the comlines and beauty in this Sacrament CHAP. IIII. Of the second outward part of the Lords Supper HItherto of the first outward part of the Lords Supper to wit the Minister who is in the Church not onely as a Steward to prouide but as a Cooke to prepare meate for the children seruants of God now we come to the word of institution a The words of institution are the secoÌ„d outward part of the Supper and promise annexed or contained therein which are the second part of this Sacrament expressed in these words This is my body which is giuen for you or which is broken for you where the name of the thing signified is giuen to the signe it selfe as if it should be said this bread which I haue in mine hands is b Tertul cont Marcio lib. 4. August contr Adâ—m â—n ca. 12. a signe of my body which shortly after shall be crucified for you and deliuered vnto death for your saluation Christ tooke nothing but bread he gaue into his Disciples hands nothing but bread to eate he brake nothing but bread and Paul saith expresly of this SacrameÌ„t c 1 Cor. 10 16 Obiection The bread which we
breake is it not the communion of the body of Christ If any obiect that Christs body neither is d Ioh 1â— 36. Answere nor was broken as Iob. 19 36. Not a bone of him shall bee broken that the Scripture should bee fulfilled I answere the Apostle hath respect to the sence and signification which the breaking of the bread importeth being taken for the tearing tormenting the paines and renting of the body of Christ and the violent sundring of his soule and body one from the other For as the bread is parted and diuided into diuers parts so the soule and body of Christ were sundred separated each from other Againe it is said This is my blood of the new testament which is shed for many for the remisâ—â—â— of sinnes or This cup is the new testament in my blood which is shed for you these speeches are Sacramentall not proper by the confession of the aduersaries themselues where the thing containing which is the cuppe hath the name of the thing contained which is the wine the fruite of the vine So then they which cannot abide figures in the Sacrament must be constrained to confesse a figure and therefore cannot blame vs when we say the words are figuratiuely to be vnderstood But before we come to handle the vses of this part let vs briefly consider the words of Christ deliuered at the institution and administratioÌ„ of this Sacrament that so we may see the true and naturall meaning thereof These words e The words of institution are variably set downe are not recorded reported in so many words in the scripture or in so many sillables but the sence being one the sentence varieth and is not one Mathew deliuereth the words thus f Mat 26 26. Take eate this is my body whereunto g Mar. 14 22. Marke also accordeth Luke is somewhat more ample by way of interpretation h Luk. 21 19. This is my body which is giuen for you do this in remembrance of me And i 1 Cor. 11 14 Paul to the like purpose but in vnlike sound of words Take eate this is my body which is broken for you do this in remembrance of me Likewise touching the other signe of this Supper Mathew saith k Mat. 16 â—8 This is my blood of the new testament that is shed for many for the remission of sins Marke is somewhat more short then the rest l Mar. 14 23.24 This is my blood of the new testament which is shed for many but he addeth this more then the rest they all dranke of it Luke saith m Luk. 22 20. This cup is the new testament in my blood which is shed for you But Paul declareth the same more at large This cuppe n 1 Cor. 11 25 is the new testament in my blood this doe as oft as ye drinke it in remembrance of me Thus we see expresly a difference in words by adding by detracting by changing yet inasmuch as nothing is added or detracted or changed in regard of the true meaning let vs come to the interpretation and exposition of the words seeing the Gospell standeth not o Ierem. 〈◊〉 cap. 1 ad Galat. in the words of the Scripture but in the minde and meaning of them Let vs therefore come to the right vnderstanding of the words of Chrst p The words of institution expounded briefly truly 〈◊〉 plainely Take to wit not only into your mouths but into your hands representing the soule and faith of the receiuer Eate that is not gaze and looke on not reserue not adore not offer it but diuide by chewing and preparing to concoction This that is to say not the shewes of bread but this very bread Is my body that is a true signe of my true body and signifieth vnto you my selfe with all that is mine or belonging eyther to my person or office or merits Which is broken for you that is which shortly shall be crucified for you immediately giuen to death for you Do this in remembrance of me that is practise these duties and call to remembrance Christ and his merits oftentimes So that it is in our choyce and liberty to do these duties or not to do them if we be not fit we must presently prepare to make our selues fit and we must do them often so that howsoeuer there be no set time yet the oftner the better due reuerence and regard being had thereunto Moreouer touching the other signe obserue thus much for interpretation This cup that is this wine in the cup Is the new testament in my blood that is this wine is a true signe of shedding my blood which confirmeth ratifieth the new Testament and Gods agreement with mankinde for their saluation This is briefly the mind of Christ and meaning of the Vs 1 words of institution From hence we learne first that Christs words are not properly but figuratiuely to bee taken True it is the words are plaine easie and manifest for tropes and figures were found out q Arist rhetor ad theodeâ—t lâ—b 3 cap. 6. C cer de orat o. lib. 3. not to darker but to open not to hide but to helpe the vnderstanding howbeit they must haue a right construction and a sound interpretation otherwise the plainest sentence may breed error and mistaking Now this is a sacramentall speech and sacramentall words must be sacramentally expounded as proper must be interpreted properly spirituall spiritually and mysticall mystically We may not take the letter in all places for as we haue shewed the Scripture standeth not in words r Hierom. co◠〈…〉 in Cap. 1. ad Gal. but in the meaning of the words not in the reading but in the vnderstanding not in the outward shew but in the inward substance Christ in the new testament is cald a lamine a lyon a way a bride-groome a head a dore a vine a g◠〈◊〉 a rock bread water light such like these words are 〈◊〉 euident yet must they be vnderstood metaphorically not properly spiritually not litterally So to come to the words of institution What did Christ take in his hand bread What did Christ command them to take and eate bread What did he call his body Was it any other thing then the same bread which he had taken which he had broken which he had giuen vnto them Neither is there any other antecedent going before whereunto it can be referred Now the bread and body of Christ are in nature Disparata sundry and diuers things and the one cannot be spoken of the other and verified of the other without a figure as to say one and the same thing should be both bread and Christs body but if it be bread it cannot be his body if it be his body it cannot be bread Wherefore true bread is a true signe seale of his true body Neither is this figure strange or new but common and vsuall when mention is made of the
Bellar. lib. 2. de Missa cap. 12. vnderstaÌ„d what they pray heare the reading of the Scriptures but not know what is read receiue the Sacraments but not know the meaning of the institution Things without life which giue a sound whether Pipe or Harpe except they make a distinction in the sounds how shall it be knowne what is piped or harped Or if the trumpet e 1 Cor. 14 7 8. giue an vncertaine sound who shall prepare himselfe to battall All things in the Church must tend to the instruction and edification of all the parts and people but reading and praying in a strange tongue doe not edifie and profit the hearers as 1 Cor. 14 26. Let all things be f 1 Cor. 14 5 11 12 1â— 14 18.19 26. done to edifying and verse 14. I speake languages more then ye all yet had I rather in the Church to speak fiue words with mine vnderstanding that I might also instruct others theÌ„ ten thousand words in a strange tongue for how then should he that occupieth the roome of the vnlearned say Amen at thy giuing of thankes seeing he knoweth not what thou sayest Wherefore except we know the meaning of the wordes wee shall bee vnto him that speaketh a Barbarian and he that speaketh shall be a Barbarian vnto vs. Euen the learned languages of Greeke Latine not in themselues but in regard of the hearers that vnderstand them not are barbarous For the Apostle doth not heere like an Orator distinguish the tongues and shew which are eloquent and rhetoricall in themselues and which rude but holdeth euery tongue barbarous Hebrew Syriack Caldy Arab ck Greeke and Latine to him that knoweth not the force and signification thereof And this to be most true g Psal 114.1 Rom. 1 14. the Scriptures teach h Châ—ysost in 1 Cor. 14 hom 35. the Fathers auouch i Strabo Geograph â—ib 1. the heathen writers warrant k Plautus in prolog asmar Ouid de Tristib lib. 5. Eleg. 10. the very Poets declare yea their owne Doctors l Iohan Beleth paris Theol. explic diuin offi in proemio Nicol. lyra in 1. Cor. 14. ad verb vers 16. Caietan opulcutor tom 3. tract 15. do determine Wherefore to conclude it is the ordinance of God it is the doctrine of the Apostles it is the duty of all Christians when the word is read or preached when supplications are offered when the Sacraments are administred to vse a knowne tongue vnderstood of all and without this the Scriptures are vaine the prayers are barbarous the Sacraments are fruitlesse to such as know not what is read what is asked what is promised what is receiued Neuerthelesse there is nothing so absurd but the Church of Rome will defend it especially if it serue to maintaine ignorance one of the maine pillars of their Antichristian vsurpation of the kingdome of darknesse Hence it is that to nuzzle the poore simple soules in the blindnesse of their superstition they tell them that forsooth they pray to God who vnderstandeth all languages and that it sufficeth to haue a good intent and meaning in prayer and leaue the rest to him who doubtlesse will accept of it and them True it is God can speake all tongues he vnderstandeth them better then they that speake them what then Doth it follow therefore that he alloweth and approueth such prayers He vnderstandeth that the Atheist prayeth not at all doth hee therefore allow his not praying If we come in hypocrisie or vse vaine repetitions he knoweth it but condemneth it and detesteth it so that from his knowledge we cannot coÌ„clude his allowance and acceptance Neither is it sufficient to haue a deuout intent of praying to pray is to speake to God not to intend to speake neither will God be worshipped by such intentions but according to his word And what reason can they render why the word should be preached in a knowne tongue rather then read vnto the people in a tongue that may be vnderstood Wherefore whether there be reading of the Scripture or praying to God or singing of Psalmes or receiuing of the Sacraments in the Church al ought to tend to edification and instruction And thus farre of the second outward part of the Lords Supper to wit the word of institution for a Sacrament without the word is as a picture without sence or an image without life which hath a mouth but speaketh not CHAP. V. Of the third outward part of the Lords Supper THe third outward part of the Lords Supper followeth a Bread and wine are the outward signs of the Lords Supper which are the elements of bread wine fittest signes for this purpose to signifie the spirituall nourishment of the soule by eating the body and drinking the blood of Christ That these are appointed as the substance matteâ— of the Supper it apeareth by the words of Christ his Apostles deliuering this SacraÌ„ For the Euangelists expres b Mat. 26 26. Mar. 14 22. Luk. 22 19. Act. 2 41 42. and 20.17 1 Cor. 10.16 that Christ tooke bread gaue it and said Take ye and eate yee So likewise it is said of the Church newly planted by the Apostles that such as gladly receiued the word and were baptized Continued in the Apostles doctrine and fellowship and breaking of bread And chap. 20. it is recorded That the first day of the weeke the Disciples came together to breake bread And Paul saith 1 Cor. 10. The bread which we breake is it not the communion of the body of Christ And in the chapter c 1 Cor. 11 23 26 27 28. following the same Apostle often mentioneth and remembreth the bread of this Sacrament In like manner Christ tooke the cup d Mat. 26 29. wherein was the fruite of the Vine By these Christ is truely exhibited vnto vs he is truely offered vnto all he is effectually giuen to the faithfull as hath beene oftentimes remembred vnto vs. But before we come to the vses arising from these signes Obiection it shall not bee amisse to aske and to answere a question why Christ made choice of bread and wine rather then any other elements to be the signes of the Sacrament of his body and blood I answere Answere it was by reason of the analogy and proportion betweene them for there is a similitude and agreement betweene the signe and the thing signified as will easily and distinctly appeare by these particular considerations compared together both touching the bread and touching the wine For first of all to speake in order of theÌ„ concerning the bread Reasons why Christ made choise of bread Gen. 18 6. Leuit. 2 4. as of the graine of wheat is made corporall bread so of the body of Christ is made spirituall bread Secondly as bread is baked in the Ouen by the heat of the fire so is the body of Christ heated and boyled by the fire of the Crosse and thereby prepared for vs to
which he commanded them to eate he calleth his body This appeareth by the testimony of g Mat. 26 26. Mar. 14 22. Luk. 22 19. the Euangelists and coherence of the words But he tooke bread and brake it therefore he gaue bread he commanded to eate bread he said of the bread This is my body Now if he tooke bread but brake it not or if he brake bread but gaue it not or if he gaue bread to his Disciples to eate but told them not this which he gaue them but some other thing beside that was his body the latter part of the sentence starteth from the beginning and the middle swarueth from them both Secondly the Apostle after the words of consecration doth oftentimes call it bread as 1 Cor. 11. As often as yee shall eate this h 1 Cor. 11.26 27 28. 1 Cor. 10 16. bread and drinke this cuppe yee shew the Lords death till hee come And againe Whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shall bee guilty of the body and blood of the Lord. And againe Let a man examine himselfe and so let him eate of this bread and drinke of this cup. These men say it is not bread the Apostle saith it is bread whether of these we shall beleeue iudge you So in the former chapter he saith The bread which we breake is it not the communion of the body of Christ Likewise touching the other signe i Mat. 26 29. our Sauiour expresly calleth it wine after the thanksgiuing Mat. 26. I will not drinke henceforth of this fruite of the Vine vntill that day when I shall drinke it new with you in my Fathers kingdome This fruite of the Vine is wine therefore the substance of it remaineth Now if the bread had bin turned into the body or the wine into the blood of Christ and if the Apostle would haue spoken properly he should haue said As often as ye shall eate not this bread but this body of Christ vnder the forme of bread the blood of CHRIST vnder the forme of wine And againe He that eateth the body and drinketh the blood of Christ vnworthily And againe Let a man examine himselfe and so let him eate and take in his mouth the very body of Christ his Creator But thus the Apostle hath not spoken neither could he so speake truely properly and fitly therefore we do truely properly and fitly conclude that there is no transubstantiation Thirdly Christ speaking of the cup saith Take k Luk. 22 1◠19. diuide it among you and of the bread he saith he tooke it and brake it But if the substance of bread be abolished or chāged into the body of Christ and likewise the nature of the wine turned into the blood of Christ there could bee no true distributing or breaking for the blood of Christ is not deuided into parts neither is his body broken Fourthly if the strength or force of transubstantiation depend vpon these words of institution This is my body This is my blood then there can be no reall change before these words be fully finished and pronounced to the end Therefore when they begin to say This is what is it What meane they I say it is Is it any other then bread wine by their owne confession til the words be ended So then these sentences shall not be true when they say This is my body this is my blood except they meane this bread is the body of Christ this wine is his blood wherfore bread and wine remaine their nature is not changed and altered Fiftly these words This is my body must be vnderstood as the words following This cup is the new Testament but the cup is not turned into the new Testament nor into the blood of CHRIST therefore the other words must be figuratiuely vnderstood not literally for there is one respect of them both neither can any reason be rendred why a figure should be admitted in the one part rather then in the other The 6. reason Christ is said to giue to his Disciples that which he said was his body If then this be properly taken we shall thereby make a proper Christ and make him a monster of two bodies as they also make the church a monster of two heads For so there must be one bodye which gaue and another body which was giuen But it is most absurd that he should giue and be giuen hold himselfe and be holden offer and be offered which differeth little from the l Theodoret de sabul haeretic lib 2. August de haeresib cap. 32. heresie of the Helcesaits who held ther were sundry Christs two at the least one dwelling in heauen aboue the other in the world heere beneath so these make Christ to haue a double body visible and inuisible a visible body sitting at the table and an inuisible body made of the substance of bread which as the papists hold was giuen to the Disciples as likewise they teach of the headship of the Church that one head is inuisible to vs in the heauens another visible to vs vpon the earth The 7. reason It destroyeth the nature of a Sacrament which standeth m Iren. lib. 4. cont haer cap. 34. of an earthly and heauenly part one outward the other inward one seene the other vnderstood one a signe the other a thing signified of which we haue spoken before booke 1. chap. 3. But if there be an actuall transubstantiation then the outward part is abolished and disanulled The 8. reason In baptisme the substance of water remaineth though it haue words of consecration and be made a Sacrament of our regeneration and therefore in the Lords Supper the bread and wine are not changed and done away vtterly The Scripture speaketh as highly n Mat 26 26 1 Pet. 3 20 21 of the one as of the other The ninth reason If bread be really turned into the body of Christ and the wine into his blood then the bodye and blood of Christ are really separated for the words are seuerally pronounced first of the bread then of the wine yea the soule of Christ should be separated from his body for the bread is turned onely into his body and not into his soule But his soule his body and his blood are not really separated So then if the bread be his very flesh and the wine his blood and the one really separated from the other then Christ must necessarily bee slaine afresh euery time the Supper is celebrated and we are found to be crucifiers of the Lord of life whereas it is contrary to the doctrine of the Scriptures that he should dye any more being ascended far aboue all principalities and set downe at the right hand of his Father The 10. reason If the bread be turned into his body indeed by force of a few words vttered by a Priest then the Priest should be the maker of his maker so euery massemonger should be preferred before Christ
2 Ioh. 7. which is the very doctrine of Anti-Christ himselfe as Iohn speaketh Euery spirit that confesseth not that Iesus Christ is come in the flesh is not of God but this is the spirit of Anti-Christ of whom ye haue heard And in his 2. Epistle Many deceiuers are entred into the world which confesse not that Iesus Christ is come in the flesh he that is such a one is a deceiuer and an Anti-Christ But Occam propoundeth this as the doctrine of the schooles that l Occam in cen tilo â—heeâ— conclus 25 26. The body of Christ is euery where as God is euery where and that if there were an host that filled all the world the body of Christ might be with euery part thereof when it should be consecrated And Holcot treading in the same steps of the schooles not of the Scriptures saith If there had beene a thousand hosts in a thousand places at the same time that Christ did hang vpon the Crosse m Hoâ—cot in 4. lib sentent quaest 2. Christ had beene crucified in a thousand places But it is an vnseparable property of bodies to be locall and contained in place n August epist 57. ad Dardan take away space of place and true dimensions from bodies and they are no where as Augustine teacheth Besides hence the Fathers concluded the truth of Christs body because o Luk. 24 39. he might be seene handled and because he had flesh and bones according to the Scriptures Behold my hands and my feete for it is I my selfe handle me and see for a spirit hath not flesh and bones as yee see that I haue But if he be neither seene nor handled in the Sacrament nor discerned to haue flesh and bones how shall his humanity be holden and maintained against hereticks impugning the same The 22. reason It taketh away all iudgement from the senses and maketh the Sacrament of truth to be a SacrameÌ„t of forgery falsehood for the senses of seeing of tasting of touching of handling and smelling do iudge bread wine to be in the Sacrament and not mans flesh truely and properly neither can p Ariâ—t lib. 2. de anim cap. 6. all the senses bee deceiued in their proper obiects as euen the Philosophers themselues doe teach and that truely The 23. reason It is an horrible acte and vnnatural cruelty for man to eate mans flesh and for man to drinke mans blood and therefore the Papists are as inhumane as the Cyclopes Cannibals and other barbarous people It is more bruitish and barbarous q August de doctrâ— Christ lib. 3 cap. 16. Cyril anat 11. to eate mans flesh then to kill a man and to drinke mans blood then to shed it Thus they make Christian people eaters of mans flesh and blood-suckers which is beastly and horrible wickednesse which is threatned oftentimes as a punishment Reuel 16 6. and Ezekiel 39 17 18. and noted as a thing vnlawfull 1 Chron. 11 19. The 24. reason the Apostle maketh an opposition betweene the table of the Lord and the table of Diuels saying r 1 Cor. 10 20.21 Ye cannot drinke the cup of the Lord and the cup of diuels ye cannot be partakers of the Lords table and of the table of diuels where he sheweth that to eate the flesh offered vnto Idols is to be partakers of the Idols as the bread which we breake is the participation and communion of the body of the Lord. Hence he concludeth that they should not eate of those things which the Gentiles sacrifice to Idols because they haue fellowship with the Diuels that eate of them euen as they are vnited to Christ which partake of the bread in the Supper If then the flesh offered to Idols be not transubstantiated why should the sacramentall bread be turned into the body of Christ seeing it sufficeth to make vs partakers of the Lords body to eat of the bread as it was sufficient to make them partakers of the Idols to eate of the things offered vnto them The 25. reason If the institution of Christ be a sufficient direction vnto the Church what to hold in this question we shall easily giue this transubstantiation a fall Wee see in the cases of matrimony that did befall our Sauiour bringeth them to the first institution and thereby dissolueth the doubts and difficulties that arose saying Å¿ Mat 19 3. 4 8. From the beginning it was not so So when any controuersie ariseth about the Lords Supper the ordinance of Christ is able to take it vp how great or grieuous soeuer it grow Now there is no sentence no word no sillable no iot no title in the description of the Supper that fauoureth or sauoureth of transubstantiation or signifieth and insinuateth any such matter True it is Christ saith t Mat. 26 26. This is my body but to be doth not signifie to transubstantiate for then when he saith u Ioh. 15 1. 10 7. 14 6. I am the true vine I am the doore the way and such like he shall be turned and transubstantiated into a natural vine into a materiall doore into an high way from whence would follow infinite abuse and absurdities Besides if the word is in the institution signifie is transubstantiated that is changed from one substance into another from bread into flesh from wine into blood then the change should be made before all the words be vttered so that hence it wold follow that it cannot be done by vertue of the words which goeth before the pronouncing of the words Last of all the maintainers of transubstantiation as the builders of Babell haue their tongues diuided and their languages confounded they cannot accord together but vary and dissent one from another a Mar. 14 56. like the false witnesses that arose against Christ First they know not certainely whether the bread bee turned into his body or come in place thereof the substance departing Secondly some a-low not these speeches b Thom. p. 3. qu. 75 art 3. bread is Christs body or bread is made Christs body but will haue it said Christs body is made of bread c Canon conuertantur others condemne this speech also that bread is made christs body Thirdly they know not what is brokeÌ„ whether bread or accidents or nothing others say the true body of Christ is broken Fourthly they agree not whether their water in the chalice mingled with wine bee transubstantiated some say it is other say it is not some more sober then the rest are afraid what to say d Durand li. 4. and aske who is able to decide the question Others say it is turned into the humors of his body others vnknit the knot thus that the water is turned into the wine then the wine into his blood and therefore are circumspect to giue this cautel that a little water be mingled being afraid least if more water were put in then the wine the wine should be
5. Byshop of Rome was the first that Å¿ Barth Caranza sum Concil Florent p. 458. mingled water with wine at consecration ordained that the oblation should be of vnleauened t Polid. Virg. de inuentor Rerum lib. 5. cap. 9. bread and not of leauened as till that time had beene vsed Wherefore let vs retaine and maintaine the plaine and simple institution of Christ who in his last Supper gaue wine not water to be drunke for he calleth it the fruite u Mat. 26 29. of the vine which is wine and not water Againe they may be pressed and hampered with their owne dreames and deuices For whereas they hold that the wine must be mingled with water that the elements after the words of consecration are transubstantiated and remaine in their owne nature no more I would aske this question of these Watermen rowing in the troubled sea of their owne decrees who are neere of kin a Papists are neere of kin to the old hereticks called Aquarij to the old hereticks called Aquarij whether the water mixed with the wine be turned into blood If they say it is not then they deny transubstantiation of all that is within the cup and so shake the vertue of their consecration in pieces if they say it is then will they make Christ a watery body and elemeÌ„tall besides it cannot be by vertue of Christs institution where water is neither expressed nor included So then their best defence is to answere with the Pharisies b Mat. 21.23 We cannot tell To conclude let vs not seeke to be wiser theÌ„ Christ nor to mingle together more mysteries then we haue learned of him as Paul saith of his owne practise c 1 Cor. 11 23 That which I receiued of the Lord I haue deliuered vnto you Neither Prophet nor Apostle nor Angel from heauen is to teach otherwise then Christ himselfe hath taught as he charged his disciples Teach them to obserue all things whatsoeuer I haue commanded you He hath supreame authority in the Church his doctrine alone should be heard as the Father himselfe witnesseth from heauen d Mat. 17 5. This is my beloued Son in whom I haue delight heare h m. We are not to regard what other before vs haue thought meete to do but what Christ did who is before all other and called himselfe the truth e Cyprian epist and not custome Thus much of the third outward part of the Lords Supper to wit the two signes of bread and wine CHAP. VI. Of the fourth outward part of the Lords Supper THe last outward part remaineth which are the a The fourth outward part are the communicants communicants whose actions are outward to take the bread and wine into their hands then to eate the bread drinke the wine to the nourishment of their bodyes b Mat. 26 26. as is directly proued by the institution of this Sacrament where Christ gaue the bread and cup into their hands the Disciples receiued the one and the other they did eate the bread and all dranke of the cup. These being the necessary actions of euery receiuer to take to eate to drinke it beateth downe many false doctrines of the Church of Rome as their reseruation ostentation eleuation adoration circumgestation procession and priuate communion it teacheth also many necessary truths to direct our knowledge and increase our obedience which we will consider in order Vse 1 First of al did Christ command his Disciples to eate and drinke that he deliuered and posted them not ouer to eate thereof when they were departed neither willed them to defer their eating vntill afterward then all keeping reseruing of bread in boxes pixes and other vessels of the Church for dayes weekes and months all shewing it to the people c Con. Trid. sess 3. can 5. lifting it ouer the Priests head and going with it in procession is vtterly vnlawful For it is no Sacrament vnlesse it be vsed according to Christs institution and coÌ„mandement but to the institution it belongeth as on the behalfe of the Minister to take to blesse to poure out and to distribute so on the behalfe of the communicants to take to eate and to drinke in them all to shew therby the Lords death and to do it in remembrance of him which cannot be performed but by obseruing the whole action For how can they shew the Lords death or do it in remembrance of Christ vnlesse they take and eate And as the Paschal lambe was not that passeouer vnlesse it were killed and eaten no more is the bread and wine a Sacrament except they be receiued and digested The Passeouer was the same in effect with the Lords Supper d Reuel 13 8. who was the lambe slaine from the beginning of the world Now God commanded that none of it should remaine vnto the morning but the remnant e Exod 12 10 should be consumed with fire The like may be saide of Manna the same in substance with this Sacrament it was not to be kept caried about Let no man f Exod. 16 19 reserue therof till morning Besides there is the same reason of the cup of the bread but they reserue not the wine they carry it not about to shew the people why then should they keepe the other part Likewise when Christ said to his Apostles g Mat. 28 20. Goe baptize the nations it was no baptisme by the h Hâ—â—si Confess de Euchar st cap. â—9 confession of the aduersaries themselues vnlesse there were some person baptized so when Christ said Take and eate there is no Sacrament vnlesse there be a receiuing and eating For as the one standeth in washing so doth the other in eating and drinking not in keeping and reseruing not in carying in procession on a white horse not in hanging it vp vnder a Canopy nor in bearing it to the sicke with bell and candle Christ tooke bread and gaue it to his Disciples saying i Mat. 26 26.27 1 Cor. 11 26. Eate ye he tooke the cup and when he bad giuen thanks he said Drinke ye all of this do this in remembrance of me as often as ye shall eate this bread and drinke of this cup ye shew the Lords death till he come But they hang it in the pixe beare it in boxes and carry it about in publike triumphes and in common calamities when any iudgement of war plague pestilence and famine and like visitation is among them then their Iacke in the boxe goeth abroad in solemne k Concil Trid sess 13. cap. 5. processions to be seene which is the way to increase not to slacke to kindle not to quench to prouoke not to reuoke the iudgments of God gone out against them Besides they shew this Sacrament to the simple people to fal downe to it as to a God they put it vpon the breasts of the dead and sometimes lay it in the graue with them I thinke
c Conferēc◠day 3. inasmuch as his glorification maketh it not a diuers body and that a man whole a man sicke at sundry times make not a seuerall man This Iesuiticall deuice hath no colour of reason but a tricke of euasion For we speake not of the difference between Christs glorified and mortall body but of the meaning of the words This is my body whether Christ vnderstand his naturall and mortall body wherein shortly he was to be glorified or whether he vnderstand it of his body glorified Either it must be vnderstood of the one or of the other or of both or rather indeed of neither except they will haue the words taken and spoken one way to the Disciples and another way to vs. Thus the meaning of them when they were first vttered should be This is my mortall body but now spoken to vs they should be taken in another sense of vs to the end of the world This is my glorified body So then the same words spoken to the Disciples should be false as we are to vnderstand them and the Disciples should be deceiued vnderstanding them as we do take them What is this but to bring vs back againe to the reproachfull comparisons and blasphemous assertions d Pighi Hierar lib. 3 cap 3. Consur colon dial 4. pa 112. Cusan epist 2. and 7. of sundry popish writers to compare the Scriptures to a nose of wax and a rule of leade that they may be expoūded diuersly and framed to times so as at one time they may be vnderstood one way and at another time they may be interpreted another way These things being duely considered we may safely conclude that Christ is not present in his naturall body Lastly the presence of Christ in his naturall body abolisheth the light of reason and confoundeth the nature of things and bringeth in an heape of absurdities and impossibilities For what is more repugnant to reason then for a man to beare himselfe in his owne hands that a man should eate vp himselfe that another should eate him yet he remaine vntouched vntasted and vncorrupted that one and the same man should be visible and inuisible present and absent in the teeth of the Disciples and at the table with the Disciples be a man of stature and yet be contained and comprehended in a little Cake and cantle of bread Now as by these reasons and sundry other that might be alledged the reall presence is sufficiently conuinced so the arguments brought to maintaine and vphold it are easily e Obiections alledged to maintaine the real presence are answered answered For as the doctrine is false so the reasons are weake and foolish First they obiect the words of institution for the defence of this cause For as in questions of the supremacy of Peters pretended of the Popes vsurped which are many they alwayes alledge the words of Christ to Peter Pasce oues meas f Bellar. tomo primo feed by sheepe so do they deale in controuersies of the Supper where we misse not Obiection 1 long Hoc est corpus meum This is my body His words say they are true therefore we must beleeue them he is a man of his word therefore we must credite him if then we be deceiued holding his body to be present he hath deceiued vs. I answere Answere the question is not of the truth of the words whether they be true or false but of the interpretation and meaning thereof which we say is figuratiue and yet no other then is vsuall when the Scripture speaketh of other Sacraments of the Church g Gen. 17 11. as circumcision is the couenant the lambe is the Passeouer the cuppe is the new testament the breaking of the bread is the communion of the body of Christ the rocke is Christ baptisme is the washing of our new-birth Are not all these places like to the words of Christs institution Or can they deny them to be vnderstood figuratiuely and not properly So the meaning of those words is that the bread which he had taken broken and giuen is a signe and figure of his body it is now no longer common bread but a representation of his body truely offered to all and truely giuen to al the faithfull Our Sauiour Christ spake many things vnto his Disciples figuratiuely not litterally to be taken he said h Math. 5 13. they were the salt of the earth the light of the world a citty set on a hill he speaketh of cutting off the hand pulling out the eye he calleth himselfe i Iohn 10 9. a doore k Iohn 15 1. a vire l Iohn 14 6. a way are not these figuratiue and metaphoricall speeches Againe the circumstances of the text the nature of a Sacrament and the Articles of our faith will not suffer vs to take them properly besides this that they should command vs an horrible and wicked thing to eate mans flesh drinke his blood and therefore when we are commended to eate his flesh and to drinke his blood it is a figure as Austine teacheth requiring of vs to be partakers of his passion to keepe in remembrance that his flesh was crucified for vs. Moreouer the Euangelists neuer say the bread is transubstantiated into his body or the wine into his blood or that the body and blood of Christ are in the bread or vnder the bread or with the bread all the circūstances teach that the bread is a Sacrament of his body the wine is a Sacrament of his blood as circumcision was a signe of the couenant the lambe a signe of the Passeouer the rocke a figure of Christ Lastly as Christ speaketh to the euill seruant m Luk 19 22 Out of thine owne mouth will I iudge thee so the aduersaries thēselues giue sentence on our side and one arch-papist condemneth another Bishop Fisher writing against Luther affirmeth that n Fish cont capti Babilon no man can proue by the words of the Gospell that any Priest in these dayes doth consecrate the very body and blood of Christ and therefore o Lindan pa. nopl lib. 4. Liudanus among the rablement of traditions which he reckoneth rehearseth the real presence Likewise Tonstall another Bishoppe of the same birth holdeth that it were p Tonst lib. 1. de Sacr p 46. better to leaue euery man to his owne coniecture as they were before the counsel of Lateran then to bring in such questions And Biel a man of the same stampe not inferior to the rest q Gab. Biel in can lect 40. confesseth that it is not found in the canonicall Scriptures that Christs body is in the Sacrament And let them tel vs their opinion whether that Hildebrand held this bodily presence r Ben. in vit Greg. 7. when he cast the Sacrament into the fire contrary to the liking of certaine Cardinals present with him Thus wee see Counsels Fathers Reasons Doctors Schoole-men Bishops Cardinals Popes
name And 1 Cor. 10. The cup of blessing which we blesse is it not the Communion of the blood of Christ The bread which we breake is it not the Communion of the bodye of Christ Wherefore when we do faithfully and worthily take the bread and the cup into our hands we must consider that withall we take and receiue Iesus Christ himselfe offered vnto vs. When we eate the bread and drinke of the cup and so apply them to our bodily vses we must consider that we apply Christ Iesus to our selues euen to our soules particularly that he is meate indeed and that he is drink indeed vnto vs if we bring with vs the hand of faith For faith is like c Faith is like the mouth of a vessell the mouth of a vessell if you poure liquor vpon it all the day long vnlesse the mouth of the vessell be open to receiue it the water is spilt on the ground and the vessell remaineth empty so may a man come to the Lords Table euery month receiuing the bread and wine that represent whole Christ yet except he bring with him faith which is the mouth of the soule he receiueth not Christ vnto a spirituall life to be his righteousnesse and sanctification And this is the reason why we receiue a little portion and a smal quantity as well of bread as wine d Concil Nicen. ex Biblie vatican because the end of our eating and drinking serueth for the sanctification of the Spirit not for the filling of the body Now let vs see what vses are offered to our consideration Vse 1 in the meditation of this truth First seeing onely the faithfull are partakers of the things signified in this Sacrament we see all do not receiue alike there is a difference to bee made among receiuers But as they which snatch after the leaues of the tree and let go the fruite want the profite of their labours so is it among many men in this world who take the signe of Christ but let go Christ Now as Moses intreating of things e Leuit. 11 4. cleane and vncleane noteth out foure sorts of beasts some onely chew the cud and some onely diuide the hoofe some neither chew the cud nor diuide the hoofe some both chew the cud and diuide the hoofe or as in the dayes of the Gospell some were circumcised in heart not in flesh as f Gal 2 â— Titus some were circumcised in the flesh not in the heart as Esau Iudas and many others some were circumcised neither in flesh nor in the Spirit g Eph 2 â—â— as the Gentiles and some were circumcised both in the flesh and in the Spirit h Act. 16 â— as Timothy so there is a difference among receiuers i Foure 〈◊〉 oâ— receiuers some receiue Christ only spiritually not sacrameÌ„tally some onely sacramentally not spiritually some neyther receiue him spiritually nor sacramentally and some receiue him both spiritually and sacramentally Of these we wil speake briefly and in order as they haue beene propounded The spirituall eating is by faith whereby we are made one with Christ and partakers of his benefits without the Sacraments k Ioh. 6 5â— whereof Christ speaketh Hee that eateth my flesh and drinketh my blood dwelleth in me and I in him Thus to eate him is to beleeue in him and therefore hee vseth these words l Ioh. 6 2â— â—3 35. as being of one force to beleeue in him and to eate him to drinke him and to come vnto him This is the worke of God that ye beleeue in him whom be hath sent I am that bread of life he that commeth to me shall not hunger and he that beleeueth in me shall neuer thirst Againe m Ioh. 6 â—â— 40. Christ attributeth the same fruite effect to them that beleeue in him that he doth to them which eate his body and drinke his blood therefore by eating and drinking he meaneth nothing but beleeuing He that eateth my flesh and drinketh my blood hath eternall life And in the 40. verse of the same Chapter hee saith This is the will of my Father that euery one that beleeueth in the Sonne should haue eternall life and I will raise him vp at the last day Heereby we may see that Christ attributeth the same to beleeuing which in the other place he did to eating and drinking so that the meaning of Christ is that to beleeue in him is to eate him And thus many receiue Christ eating and drinking his body and blood that neuer came to the Sacraments Heere peraduenture some will obiect Obiection If this doctrine be true then are the Sacraments needlesse For if we may eate Christ by saith spiritually without any vse or comming to the Lords Supper to what end serueth the Supper Answere It seemeth by this to bee made void and superfluous God forbid for the Sacraments are the holy ordinances of Christ by his blessing appointed for our helpe and benefit so that the most perfect Christians of the strongest faith haue need to seeke the strength of faith against weakenesse and wauering in the promises of God Notwithstanding we must confesse to the glory of God and the great comfort of many persons that the faithfull soule may and doth often feed vpon Christ to saluation beside the vse of the Sacrament For the spirituall grace is not of necessity tyed to the outward signes as if without them God cannot or doth not sometimes bestow the same We see in the Acts of the Apostles n Act. 10 2 44 Cornelius and his company was sealed with the Spirit of God before the receiuing of the outward Sacrament Abraham beleeued the promise being strong in faith o Rom. 4 18.10 18. vnder hope beleeued aboue hope before circumcision was giuen vnto him Thus also the beleeuing theefe vpon the Crosse though he did neuer receiue the Sacrament of Christ yet he did eat the body and drinke the blood of Christ to eternall life so that he beleeued in him p Luk. 23 10 and was the same day with him in Paradise He was not crucified for the professioÌ„ of Christ but was condemned for the merit of his transgression neither did he suffer because he beleeued q Lamb sâ—nt lib. â— dist ca. 1. but hee beleeued while he suffered He was not baptized he receiued not the Lords Supper yet his r Rom. 10 â—0 faith saued him spiritually eating the true food of euerlasting life as Rom. 10. With the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation for the Scripture saith whosoeuer beleeueth in him shall not be ashamed According to that in the Prophet The iust shall liue Å¿ Hab. 2 4. by faith And Ioh. 11. I am the resurrection and the life he that beleeueth in me though he were dead yet he shall liue and whosoeuer liueth and beleeueth in me t Ioh 11 25 26. shall neuer dye This ministreth great
is the sound comfort following and flowing from the death of Christ To conclude we must learne and hold for euer that wee haue the beginning and chiefe cause in our selues which did crucifie Christ and crush him with most bitter sorrows let vs then be reuenged of our sins and do al despite we can vnto them let vs endite them arraigne them accuse them condemn them and naile them to his crosse let vs kill them mortifie them and bury them in his graue for euer This is the first end of the supper which is signified by the breaking of the bread and powring out of the wine declaring vnto vs that as the body of our Lord was broken and by violent meanes afflicted so his bloud gushed out and flowed plentifully out of his gaping and bleeding woundes This must be our meditation whensoeuer wee come to the Lords table For the passion of Christ as the breaking of his body vppon the crosse the powring out of his bloud and the separating of the Soule from the body must be both spoken of by the Pastor and remembred by the receiuer in the Supper if the one would deliuer it faithfully and the other receiue it fruitfully We must call to minde that Christ humbled himselfe to death for vs euen to the accursed death of the crosse that hee apprehended and felte the whole wrath of God vpon him in Soule and body whereby he was brought into a grieuous agony his body being rent with nayles beaten with scourges pricked with thornes pearced with a speare and his Soule pressed with the burden of all our sins which were cast vpon his shoulders he standing as a pledge and surety in our places What shall wee returne vnto him for this mercy and what loue ought wee to render for this great loue Shal we not crush the very head of sin that hath thus crushed our head Let vs not therefore wound him that hath cured vs nor pierce him with our sinnes that was killed for our sins or crucifie him by the lusts of the old man who was crucified to make vs newe men And thus much of the first end of the Lords Supper CHAP. XIII Of the second vse of the Lords Supper THe second vse of the Lords Supper is our spirituall vnion and communion with Christ 1 Cor. 10 16 This the Apostle declareth The cup of blessing which we blesse is it not the cōmunion of the blood of Christ The bread which we breake is it not the cōmunion of the body of Christ Whereby hee meaneth that the faithfull which come conscionably worthily to the lords table are ioyned and vnited wholy to Christ by the bread Sacramentally by faith instrumentally by the Holy ghost spiritually and by them almost effectually For wee take the bread in our hands and likewise we take the cuppe into our hands as Christ commaunded saying b Mat. 26 26. Take ye eate ye drinke ye deuide ye Neither doe wee lay them apart or hide them aside or reserue them in a boxe or abstaine from them but when we haue taken them we eat them we digest them we are nourished by them and they are turned into our substance So Christ being eatē of the godly by saith is vnited to them by his spirit as wee haue shewed before whereby they are made one with Christ and he one with them And as meate plentifully prepared daintily dressed and onely seene vpon the table doth not nourish the body or take away hunger so if the Gospell be preached and the Sacraments administred except we apply the promises of the gospell and beleeue that Christ with all his guifts is ours they profite nothing towards our saluation Such therefore as lawfully and worthily come to the Lords Supper as to a table richly furnished and to a banket liberally prouided must not onely generally beleeue that Christ suffered in the flesh and dyed for sinners but c Gal. 2 20 particularly for themselues yea communicateth himselfe and all his guifts vnto them aboundantly as certainely as themselues eate of the bread and drinke of the cup. This vnion and communion is neere and wonderfull great and therefore the Apostle fitly calleth it a mystery euen d Eph. 5 32. a great mystery speaking of Christ of the Church For what vnion can be greater then that which is betweene the thing nourishing and the thing nourished We haue nothing in Adam but that which conueyeth death vnto vs so that it is needfull to be ioyned to one which may giue life to vs that as we dye in Adam e Rom. 5 19. so we may liue in him This vnion cannot by reason be expressed or fully vnderstood As Christ in the daies of his flesh had a double kindred one earthly and carnall kinred the other spirituall that by faith receiued his word and beleeued in his name of whom he said f Mat. 12 44. Behold my mother and my brethren for whosoeuer shall do my Fathers will which is in heauen the same is my brother sister and mother so is it in this vnion and fellowship with him one is outward bodily which al mankinde hath with him in that he is partaker of our flesh and blood the other inward spirituall whereby we are made partakers of him and of all his sauing graces to euerlasting life As Christ was borne of the Virgin Mary vnited our nature to him taking vpon him g Heb. 2 16. not the Angels nature but the seed of Abraham euery reprobate hath this vnion with him in that hee tooke vpon him the shape of a man but there is a mysticall and maruellous vnion whereby he dwelleth in vs by faith whereby we are truely coupled to him made partakers of him deliuered from sin and made heires of euerlasting life quickning and sustaining vs as food which preserueth the life of the body If the arme ioyned to the body haue no life no sence no benefit of vitall spirits it is no part of the body though it be vnited to it so the wicked liuing without faith are as it were sencelesse they haue no forgiuenesse of sinnes no sanctification no saluation and therefore are no true members of Christ If he poure not life and grace into them they are not his members if he kill not sinne in them they are not vnited spiritually vnto him The bodily vnion with him shall profite nothing it is the Spirit that giueth life Seeing then the receiuing of the bread and wine which Vse 1 turne into our substance teacheth the mysticall vnion betweene Christ and his members wee learne from hence that all the faithfull and godly are truly made partakers of Christ and his graces as the members receiue life from the head and the tree moisture from the root For euen as the wife ioyned to her husband in marriage is thereby made partaker of his body and goods hath interest with him in the commodities of this life g Gen. 20.16 and looketh
for nourishment food fellowship protection and gouernment from him so being made one with Christ we are indued with his heauenly guifts and blessings This must be our comfort in all dangers and tentations in all tryals and assaults to consider that we are one with Christ we are not onely deare vnto him but neerely ioyned with him as members to the head as the wife to the husband and as the branches to the vine and therefore can neuer be separated from him in life or death We haue in him a communion of goods so that as he hath taken vpon him our sinnes and the punishments of them so he hath againe communicated to vs his righteousnesse and life and we may through his free guift challenge as our owne whatsoeuer is his We see in the corporall marriage so long as one is rich the other cannot be poore The Lord is our shepheard Psal 23 1. what then can we want Christ Iesus is rich to all that cal vpon him he is become all things vnto vs the light by which we see the life by which we liue the way wherein we must walke the doore by which we must enter the garment which we must put on the food whereby we must be nourished and strengthened Of our selues we are void of all good things We liue in darknes and in the shaddow of death we are borne dead in sinnes and trespasses we wander wide out of the way we haue no entrance into Gods kingdome the shame of our nakednesse appeareth to the loathing of our persons But through CHRIST IESVS both these defects are taken away and all the merits of his passion are made ours through this vnion which we haue in him sealed vp vnto vs in this Sacrament Vse 2 Secondly this straight vniting of the faithfull to Christ sheweth plainly that the vngodly haue no part nor fellowship in him and with his graces though they be ioyned to a communion of the same nature and haue many common guifts of knowledge and vnderstanding yet Christ neuer dwelleth in them with his sauing graces and with his spirit of sanctification he possesseth not their hearts he worketh not in them a particular perswasion of their reconciliation to God neither an hungring desire aboue all things to be at vnity and peace with him neither a distast and dislike of sinne neither the comfortable Spirit of grace and prayer all which are in some measure in all the faithfull Wherefore although they may be clothed with the flesh of Christ they cannot be said to be couered with the grace of Christ although they be like vnto him in regard of this naturall body yet they are not indued with his heauenly Spirit they haue many priuiledges through him but they want such as accompany saluation and seale vp our redemption Vse 3 Lastly haue we a communion with Christ then wee may be assured by this holy Supper that there is also betweene him and vs a communion in all estates and he is touched with a compassion of all our infirmites In all our troubles he is troubled in our afflictions he is afflicted in our persecutions he is persecuted and he that toucheth vs toucheth the apple of his eye In the naturall body if at any time the foot be trodden vpon the head complaineth Why hurt you me and in the mysticall body if Saul make hauock of the Church at Damascus the head in heauen cryeth out by and by Acts 9 4. Saul Saul why persecutest thou me This putteth vs in minde of two things one concerning Christ the other concerning our selues First is there such an vnion betweene vs Are we so neerely knit together as the husband and the wife Similites expressing the vnâ—oÌ„ between Christ and vs. as the head and the members as the foundation of the house the rest of the building as the Vine and the branches as the nourishment the thing nourished Let vs learne heereby how Christ is affected toward vs he suffereth with vs when we suffer 1 Cor. 12.16 and accounteth our chastisements as his owne euen as when one member suffereth all the members suffer with it This is a notable comfort vnto vs in all sorrowes to consider that hee is very compassionate and pittifull toward vs he hath a feeling of our miseries and his soule is after a sort greeued for them Secondly as this sheweth how he is affected toward vs so it teacheth how we should be affected toward him If we be feeling members of his body there is nothing done against him or committed to the preiudice of his glory but we should bee greeued more then if it were done vnto our selues Psal 139 21. The Prophet did hate them that hated the Lord and was greeued with those that rose vp against him Riuers of waters did runne downe his eyes Psal 119 136. because men kept not his law But alasse where is this feeling to be found on our parts When the Lord is spitefully abused and wounded euen as it were vnto the heart who is wounded with him or accounteth himselfe euilly intreated We are as sencelesse men and haue not a teare to shed on his behalfe which argueth against vs and prooueth to our faces that the spirituall life is very weake in vs if there be any life at all CHAP. XIIII Of the third vse of the Lords Supper THe third vse of the Lords Supper is a spirituall communion and growth with our a The 〈◊〉 Supper is the band of charity brethren to be one body with them flowing from the Communion which we haue with Christ For as the vnion betweene brethren and sisters of the same blood and of the same flesh springeth from the neere coniunction they haue from father and mother as from a fountaine and as the vnity and concord among seruants of the same society ariseth by meâ—nes of the same Maister so the faithfull that haue communion with Christ haue likewise communion one with another This Paul testifieth euidently writing to the Corinthians b â—oâ— 1â— â—7 We that are many are one bread and one body because we all are partakers of one bread This is to be vnderstood of that communion and fellowship which the members haue one with another who receiue food and nourishment from the same Table thereby professing themselues to be of the selfe same family houshold Besides by the vniting together of many graines is made one bread of many clusters of grapes one wine is pressed out so out of many members groweth vp one body of the Church which is the body of Christ This maketh much to the reconciling renuing and maintaining of friendship that we are all partakers of one bread made of many cornes and drinke of the same cup of wine made of many clusters c 1 Cor. 12 13 as the Apostle setteth downe 1 Cor. 12 We are all made to drinke into one Spirit Wherefore we are not onely to looke to our vnion with Christ but
so that God onely is able to bestow grace and he alone can appoint true signes of grace For as he onely hath authority to seale the charter pardon in whose iurisdiction it is to grant it so likewise God giueth the pledges and tokens of his grace which sheadeth the graces of the Spirite into our hearts Wherefore the reuerent Sacraments of the Church none can institute by his authority but onely God and hence it is that the signes haue the names of the thinges signified None but Christ himselfe could say of the bread This is my body none but hee could say of the cup This cup is the new Testament in my bloud none but hee breathing on his Apostles could say Receiue the Holy Ghost none but hee could make the water in Baptisme to be the lauer of regeneration Let vs see what good and profitable vses arise from this Vse 1 doctrine First if the Sacraments bee the ordinances of God then they depend not on the worthinesse or vnworthinesse fitnesse or vnfitnesse vices or vertues of the Minister but all their efficacy and force hangeth on the holy institution of Christ Iesus The Ministers impiety wickednesse maketh not a nullity of the Sacrament neyther hindereth the fruite of the worthy receiuer no more then the piety and godlinesse of a faithfull Minister can profite an vnworthy receiuer Indeede the Church must indeuour that they bee cleane which beare the Vessels of the Lord Esay 52 11. and that the Ministers thereof may bee holye and vnblameable according to the Apostles r 1 Tim. 3 2. rule but we must not measure the profit of the receiuer by the person of the Minister If a theefe do steale a sack of corne we see if he sow it it groweth vp and bringeth foorth increase because the fault resteth not in the seede which is good but in the sower which is euill so doth the Sacrament profite the faithfull howsoeuer hee bee vnfaithfull that doth administer it Wee see if the seede-man haue foule filthy and vncleane hands that soweth yet if the seede be cleane sweete and faire it prospereth so the holy things of God ſ Euill Mininisters may deliuer the good things of God cannot be defiled by the corrupt and sinfull life of the Minister while he deliuereth nothing of his owne but dispenseth the ordinances of God Thus we see that whether the Minister be good or euill godly or vngodly an heretick or a Catholike holy or prophane the effect is all one the worthines of the Sacrament dependeth not on man but proceedeth from God and therfore all such as contemne the Sacraments of God for the sacriledge of man shal beare their condemnation whosoeuer they are The two sons of Ely Hophni and Phinehas were t 1 Sam. 1 22.23 exceeding sinners against the Lord yet because the people of Israel abhorred the sacrifices of God and trode his worship vnder their feete the wrath of the Lord was kindled against the whole land and hee denounced u 1 Sam. 6 11. sore iudgements against thē So then the offence of the Priests was no defence of the people but as the Priests gaue the offence the people tooke it so God boūd thē together in the same iudgement So we must know God will not beare the contempt of his ordinances vnder any pretence whatsoeuer of the Ministers wickednes vnworthines if his hand be corrupt let thy heart be vncorrupt though his sins be his own yet the Sacram. be Gods he may minister cōfort to thee tho he bring none to himselfe as the workmē that builded the Arke prepared a means to saue other but were drowned thēselues or as the bels tho they moue not themselues yet serue to bring others to the exercises of religion or as the Scribes that pointed the way to the wise-men but themselues vouchsafed not to step out of doores to enquire after Christ The eares of corne do carry the corne with the chaffe to be purged and cleansed in the barne though the chaffe be vnprofitable yet it profiteth the corne as the Lanthorne holdeth the candle to giue light vnto others that are the passengers As gold is gold of whomsoeuer it is giuen and receiued so the Sacrament is truely a Sacrament whether it bee giuen of a good or euil Minister so is it with the word of God This appeareth by the words of Christ our sauiour Math. 23. The Scribes and Pharisies sit in Moses seate a Mat. 23 2 3 all therefore whatsoeuer they bid you obserue that obserue and doe but after their workes do not for they say and do not Albeit then the Scripture condemneth such as giue offences yet such as take offence are not thereby iustified let vs magnifie the ordinances of God and then we may expect a blessing at his hands This is that which the b 1 Cor. 3 6 7 Apostle teacheth I haue planted Apollos watered but God gaue the increase So then neyther is he that planteth any thing neither he that watreth but God that giueth the increase Wherefore the people of God notwithstanding the wickednesse and vnworthines of the Ministers may safely and with a good conscience vse their ministry both hearing the word frō their mouths and receiuing the Sacraments at their hands and both of them are effectuall and auaileable vnto saluation neither do they defile themselues by their corruption The Donatists in former times the Anabaptists in our daies teach that such scandalous Ministers as giue offence can profite vs nothing at al nor further our saluation nor doe vs any good that being defiled themselues by their sins they defile also the Sacraments Heereunto they bring the saying in the law of Moses Whatsoeuer the vncleane person toucheth shall be vncleane the soule that toucheth it shal be vncleane vntill euen Likewise they alleadge the wordes of Haggai the Prophet If a man beare holy flesh in the skirt of his garmant with his skirt do touch bread or pottage or wine or oyle or any meat shall it be holy The Priests answered and said No. Then said Haggai If one that is vncleane by a dead body touch any of these shall it be vncleane The Priests answered It shall be vncleane So is this people and so is this Nation before me saith the Lord and so is euery worke of their hands and that which they offer there is vncleane Therefore whensoeuer the Ministers are polluted with vices they do pollute prophane whatsoeuer they handle I answere these words are corrupted depraued by these heretikes The Prophet saith not by way of application so doe you pollute the Sacram. and sacrifices of the people but the drift of the place is to shew vnto vs that our works are polluted and abhominable in the sight of almighty God and vtterly reiected of him except they proceed from the fountaine of a pure heart faith vnfained so that albeit they be in their nature neuer so good
a Sacrament is now we are to consider in it two thinges first his parts then his vses for in handling these two points wee shall see what is the nature of a Sacrament The parts of a Sacrament are of two sortes some outward open sensible earthly visible and signifying some are inward hidden spirituall heauenly inuisible and signified For the nature of a Sacrament is partly earthly and partly heauenly If wee had beene wholy a spirite without body hee would giue vs his guifts spiritually without a bodye but seeing wee are soule and bodye he giueth vs his Sacraments that so wee may apprehend spirituall guifts by sensible thinges The outward part is one thing and the inward part is another thing the outward is applyed to the bodye the inward is applyed to the soule and conscience This diuision and distinction of parts a Rom. 2 28.29 appeareth plainely in sundry places of holy Scripture as Rom. 2. Hee is not a Iew which is one outward neâ—ther is that circumcâ—sion which is outward in the flesh but he is a Iew which is one within and the circumcision is of the heart in the Spirite not in the letter where wee see hee maketh circumcision to stand of two parts part in the flesh and part in the heart partly in the spirite and partly in the letter Heereunto commeth b Col. 2 11. that saying Ye are circumcised with circumcision made without hands so that there is a circumcision without and there is another within by the vertue of Christ The same we may say of Baptisme there is a baptizing of the body and there is a baptizing of the soule the body is washed with water the soule is clensed by the precious bloud of our sauiour Christ which is the hidden and mysticall part of the Sacrament This appeareth by many examples recorded in Scripture Simon the sorcerer though he were baptized with water yet his heart was not right in the sight of God he remained c Acts 8 13 21 23. in the gall of bitternesse and in the bond of iniquity so that albeit hee were baptized yet he was not regenerated The Israelites were partakers of the d 1. Cor. 10 1 2 3 4 5. outward signes not of the inuisible grace They were all baptized vnto Moyses in that cloud and in that sea they did all eate the same spirituall meate they all dranke the same spirituall drinke yet with many of them God was not pleased The like may be saide of Iudas one of the twelue he did eate the Pascall lambe as wel as the rest of the Apostles but he did not eate Christ who is the lambe vndefiled and without spot as the other did This is that also which Iohn the e Mat. 3 11. Baptist teacheth Indeed I baptize you with water to amendment of life but hee that commeth after mee is mightier then I whose shooes I am not worthy to beare hee shall baptize you with the Holy Ghost and with fire where as the Baptist maketh two baptizers himselfe and Christ so hee distinguisheth their actions his owne to wash with water and the action of Christ to wash with the Holye Ghost Neither neede wee to seeke farre for reason to perswade any to beleeue this truth that the nature of a sacrament is neither wholy outward or wholy inward but taketh part of both seeing nothing can bee a signe of it selfe but a signe is a signe of another thing and seeing they are mysteries they haue an hidden meaning and spirituall vnderstanding If the water in Baptisme had not grace annexed vnto it it could not be a mystery We see the signe we see not the grace which is inuisible Now let vs come to the vses These parts though distinguished really one from another Vse 1 that the outward parts cannot bee the inward the earthly cannot be the heauenly the seale can not bee the thing sealed the token cannot bee the thing betokened nor contrariwise for this were to alter nature and mingle heauen and earth together yot in respect of the proportion betweene the signe and the thing signified and of the coniunction of them to the faithfull which receiue both the one and the other one part is affirmed of the other For wee must vnderstand that the Scripture in regard of this vnion speaketh of the Sacraments two waies to wit properly and figuratiuely Properly when that which belongeth to the signe is giuen to the signe and when the thing signified is giuen and applyed to the thing it selfe and thus each part hath his owne as Circumcision is called i Gen. 17 11. the signe of the Couenant And the blood of the Lambe is called k Exod. 12 13 a signe these are plaine and proper speeches and without figure Againe when it saith l Lu. 21 19 20. My body which is giuen for you my bloud m 1 Cor. 5 7. which is shedde for many for remission of sinnes we must vnderstand the wordes literally as they lye Figuratiuely when the signe is giuen to the thing signified and called by the name of it as Christ is called n 1 Cor. 5 7. the Passeouer the o Ioh. 1 29. Lambe of God his flesh is also saide to bee meate indeede and his blood drinke indeede the holy Spirite is called p Eze. 36 25. water or else the name of the thing signified is giuen to the signe as bread is called the q Mat. 26 28. body of Christ the cup is called the new Testament These speaches must bee taken figuratiuely and vnderstood by a change of name according to the intention and meaning of the Holy-Ghost so that we must beware that we doe not take or mistake the signe for the thing nor the thing for the signe seeing the parts are distinguished in nature though ioyned in the person Againe albeit by Gods ordinance these parts bee so vnited that by taking of the signe the faithfull are made partakers of the thing signified no lesse truely then the outward signes are receiued of our bodily senses yet wee must conceiue and consider that these outward inward parts remaine distinct and vnconfounded and therefore we must take heed we take not one for another we must not ascribe too much to the outward parts and so take them for the inward which hath beene the occasion of sundry errors from time to time Some attribute too little to the out-ward signe and some ascribe too much both waies the Sacrament is abused and the parts are misapplyed Hence sprang as a ranke weede in the Lords corne the doctrine of transubstantiation or carnall turning of the substance of bread into the bodye whereby the signe is swallowed vp the outward substance with them quite abolished for their fained Christ hath consumed the outward signe as the rich deuoureth and eateth the poore Thus the signe is consumed and too little regarded Others on the other side cleaue too much to the outward signe and rest
in the externall worke placing holinesse and remission of sinnes in the deede done and thus the thing signified is little regarded and wholy abolished r Gen. 41 4. as the euill fauoured and leane-fleshed Kine did eate vp the fat well-fauored this was Pharaohs dream and the other is mans deuise For these men giue all to the outward receiuing placing holinesse and remission of sinnes therein and thinking themselues sure and secure when the bread and wine is taken at the Lords table Thus all hypocrites libertines and carnall Gospellers doe for all the religion deuotion and godlinesse of these idle and ignorant professors standeth in outward resorting to the Church and in an outward taking of the communion of the body blood of Christ which is to make an Idoll of the signe and to flatter themselues in their euils to their owne destruction For albeit a man haue beene baptized and haue receiued the Lords Supper yet if hee liue wickedly and walke after his owne lusts the Sacraments shall auaile and aduantage him nothing at all but further his condemnation Vse 3 Lastly hath the Sacrament some partes outward and some inward some seene and some not seene with bodilye eyes Then it giueth occasion both to parents to teach their children the meaning of these mysteries and to declare vnto them the ordinances of God as likewise to children and the yonger sort to aske and inquire of their parents to heare and learne of them the doctrine of the Sacraments thereby to know the mercifull promises that God hath made to his people This appeareth Å¿ Exod. 12 26.27 chap. 13 14 15. directly where the fathers are forewarned to teach their children the hidden mystery of the Passeouer When your children aske you what seruice is this yee keepe then yee shall say It is the sacrifice of the Lords Passeouer which passed ouer the houses of the children of Israel in Egypt when he smote the Egyptians and preserued our houses So likewise Ch. 13 14. speaking of separating and sanctifying the first borne for the seruice of God hee chargeth parents to whet this doctrine on their children and to instruct them how God with a mighty hand and outstretched arme brought them out of Egypt out of the house of bondage Againe t Iosh 4 6 7.8 21 22 23. wee see when the Lord had parted the waters of Iordan that the people might passe he commanded Ioshua to set vp 12. stones in memoriall of the mighty and miraculous worke of God for his people against their enemies and when their children should aske them in time to come what was meant by those stones they should answere that the waters of Iordan were cut off before the Arke of the couenant of the Lord. Hee would not onely haue themselues to profite by his wonderfull workes but to retaine the remembrance of them he would haue their posterity to know the cause occasion thereof and so glorifie his name for euer Heereunto we may fitly ioyne u Psal 78 2 3 4 5 6 7. what the Psalmist saith I will open my mouth in a parable I will declare high sentences of olde which wee haue heard and knowne and our fathers haue told vs we will not hide them from their children but to the generation to come we will shew the praises of the Lord his power also and his wonderfull workes that he hath done that the posterity might know it and the children which should be borne should stand vp and declare it to their children that they might set their hope on God cannot forget the workes of God but keepe his commandements All these things serue to this purpose to shew that it is a duty and burden laide on the shoulders of all parents to acquaint their children with the workes of God especially with the benefits of our redemption wrought by Christ for our saluation If they aske the question why Infants are baptized and washed with water into the name of the holy Trinity wee must make plaine vnto them the meaning of that mystery Wee must say vnto them My children a How to teach our childâ—en the meaning of the Sacraments this is a signe of the Couenant of Gods mercy to vs and our duty to God it is a mystery of our saluation and teacheth that beeing in our selues vncleane vnrighteous vnholy and sinfull our soules are washed by the blood of Christ euen as the water in baptisme washeth our bodyes wherein the mercy of God is so much the more maruailous in our eyes insomuch as the Iewes were entred into the couenant by cutting lancing and effusion of bloud in circumcision Againe before they come to yeares ro receiue the holy Supper of the Lord we must informe them at home and declare the institution of that Sacrament and the comfortable vses thereof to them so they may afterward come to this Communion with better warrant of their worke with greater comfort to themselues and with lesse danger to their soules Wee must teach them that as the bread is broken and the Wine powred out so the body of Christ was crucified and his blood shed for the remission of our sins and that if we beleeue in the Lord Iesus we are nourished in our soules to eternal life by the passion of Christ our Sauiour as certainly as our bodies are nourished with the creatures of bread wine Notwithstanding there is a generall defect of this duty in many parents neither are children ready to inquire learn at home neither are parents able to answere any thing in these matters of God waywardnes in the one worldlines in the other ignorance in them both hath taken away all care and conscience from them touching these holye and heauenlye mysteries so that neyther the one teacheth nor the other learneth neyther the Childe enquireth nor the father answereth CHAP. IIII. Of the first outward part of a Sacrament THe outward partes of a Sacrament are such things as a What outward parts are vnder a certaine similitude and sikenesse do represent and signifie heauenly thinges to assure vs they are as truely prelent and offered vs as wee behold with our eyes and receiue with our hands the earthly things giuen vnto vs. The outward parts of a Sacrament are in number b Foure outward parts of a Sacrament foure First the Minister Secondly the word of institution Thirdly the signe Fourthly the receiuer All these and euery one of them are needful to the beeing and nature of a Sacrament take them away or any of theÌ„ and you take away the substance and bring in a nullity of the Sacrament If there be no Minister no word no element no receiuer there is no Sacrament If there be wanting eyther Minister to deliuer it or word to institute it or element to represent it or receiuer to take it wee cannot assure our selues to haue any SacrameÌ„t of God but rather a tradition and inuention of our owne In this
vse to be a signe of the cleansing of the soule Bread and wine at mens tables in their houses are set before them for the nourishment of their bodies but at the Lords Table they are ordained of God to an higher and holier vse euen to bee signes of the body and blood of Christ This is noted by the Euangelists and by the Apostle Paul that b Mat. 26 26. Mar. 14 22. Luke 12 19. 1 Cor. 11 24. the Lord Iesus before he brake the bread and gaue it hee blessed and gaue thankes to his Father that hee had appointed him to bee the redeemer of the world and giuen him authority to institute this Sacrament in remembrance of his death and passion For whereas the Euangelist Mathew saith he blessed the other by way of exposition say Hee gaue thankes so that the blessing heere spoken of is Giuing of thankes which also appeareth Luke 9 16. compared with Ioh. 6 11. And the Apostle saith 1 Tim. 4. Euery creature of God is good if it be receiued with thanksgiuing for it is sanctified by the word of God and prayer We see then that Consecration is when a thing is separated from a common and ciuill vse to a more speciall vse Iustin in Apol. 2 which is done by the authority of the word and by the vertue of prayer whereby it hath his ful force power and vertue The knowledge of this point serueth to cleere our Vse 1 doctrine to ouerthrow sundry errors of the Church of Rome First it sheweth that we hold and teach a consecration that is a sanctifying of the water in Baptisme and of the bread and wine in the Lords supper by the word by prayer and by thanksgiuing The bread â—â—d wine are changed not in nature but in quality not in substance but in vse not in essence but in the end not by force of certaine words but by Christs institution We acknowledge and confesse a consecration not a conuersion a sanctification of the signes not a transubstantiatioÌ„ of the substance into the body and blood of Christ Hee blessed and praised his Father as Mediator of the Church for the mystery of the redemption of mankinde and he g 1 Cor. 10 16 blessed the creatures that they might bee effectuall signes and serue for the confirmation and increase of our faith Secondly we are taught that consecration is not a bare and historicall reading of the Scripture neither a magical Vse 2 charme and incantation by force of certaine wordes as though these words This is my body being murmured and spoken ouer the bread and This cup is the new testament in my bloud whispered ouer the wine did fully finish a consecration and made the elements to bee immediately changed into the body and blood of Christ without any other obseruing of the institution For the Lord Iesus in pronouncing these words did not speake to the bread or to the wine but to his Apostles And hence it is that the forme of Christs giuing of thankes is not set downe by any Euangelist because our corruption and superstition is so great that if wee had the words we would ascribe power force to the words sillables and letters therfore the manner of his thanksgiuing is pretermitted This inclination of the heart is apparantly seene in the Romish Church who ascribe efficacy operation to the pronouncing of certaine words which is a part of sorcery a point of witchcraft Wheras we auouch that the whol action of taking breaking pouring out distributing eating drinking praying praising and rehearsing the institution of Christ are the consecration that is the separation of these creatures to this vse Thirdly if after the Sacramentall actions if after thanksgiuing to God if after prayer that we may vse the Creatures to the confirmation of our faith there doe follow consecration sanctification and change of the elements to another vse then the power effect and working of the Sacrament dependeth not vpon the intention of the Minister and therefore the h Concil Trident. sess 7. can 11. popish opinion is to bee refused and reproued that holdeth it to bee no Sacrament if the Minister haue not an intent and purpose in the administration thereof at least to do that which the church doth that is to consecrate the elements and to make a Sacrament If his mind bee not on his matters and his heart on his businesse in hand they holde it can be no Sacrament For otherwise saith Bellarmine If a Priest should reade the Gospell at the table of Prelates and religious men and in reading should pronounce these words This is my body this is my bloud then all the bread and wine vpon the Table should bee consecrate and changed into Christs body and blood which is not so because his intent is wanting Againe if a father should leade his son to the bath and there dip him in the water And say I wash thee in the name of the Father and though he think nothing of baptizing him yet it should be baptisme if an intent of baptizing were not required But I would gladly haue him answere this question What if a father should intend Baptisme by dipping his child in the bath whether that were baptisme or not Or suppose the Priest we spake of reading at the Prelates table should haue a minde and meaning to consecrate all the bread and wine vpon the table must it of necessity be a Sacrament and reall change of al Or admit the former Priest being in the saide Prelates wine celler supposing himselfe to bee in the Church and to stand at the Altar should pronounce the words of consecration with a purpose and intent to make a Sacrament should al the wine in that celler be turned into the blood of Christ Or if he being in a Bakers shoppe should there solemnely say This is my body with the foresaide resolution should all that bread be changed into the bodye of Christ Let them speake plainely let them tell vs directly what they hold I thinke they will not say so I am sure it is not so For other things are wanting that are needfull in this matter We haue shewed that a Sacrament is not made by bare pronouncing of certain words ascribing force to them after the manner of enchanters but the whole institution of Christ must be obserued k The Sacrament dependeth not vpon the intention of the Minister there must be distributing and receiuing there must bee prayer and thanksgiuing and from the vse of these followeth Consecration all which are wanting in the former examples and suppositions there is no taking no breaking no distributing no pouring out no receiuing no praying no thanksgiuing Wee see touching the word of God with what intent and vnder what pretence soeuer l Phil. 1 18. Mat. 23 2 3. it be preached if the Minister teach Christ crucified howsoeuer hee bee affected it may haue his effect in the heart and worke faith in the
the Lords Supper When we receiue the outward signes God the Father offereth his Sonne all his graces with him to confirme our faith therby The signe is but a figure and token Christ is the truth substance This we shewed before Chap. 2. in the description of a Sacrament that therein Christ and all his sauing graces are truely offered sealed vp and giuen to the faithfull that beleeue in his name Heereunto commeth the doctrine of the Apostle where he teacheth that the Iewish Sacraments being in the truth of them the same with ours did signifie b 1 Cor. 10 1 2 3 4 5. Christ for They dranke of the spirituall Rocke that followed them and that Rocke was Christ So he doth teach elsewher that by baptisme we c Gal. 3 27. put on Christ we are buried into his death and are planted d Rom. 6 4 5. Col. 2.11.12 into the similitude of his resurrection Wherefore this is the vse and end of the Sacraments to leade our faith to the onely Sacrifice of Christ once offered vpon the Crosse as to the onely ground-worke and foundation of our saluation as touching the other Sacrament the same Apostle sheweth that the breaking of the bread sealeth vp the e 1 Cor. 10.16 communion of his body and the pouring out the wine the communion of his blood So then this is an euident plaine and manifest truth confirmed by testimony of the Scripture that Christ is the matter and substance of a Sacrament Vse 1 Heereby we gather great strength of faith If Christ be offered with all his merites then let vs lay hold vpon him and not let him goe let vs stretch forth the hand of faith and receiue him into our hearts Wherefore when Sathan assaulteth vs touching our faith in Christ and affiance in his promises perswading vs we are not elected iustified and indued with faith and thereby seeketh to cut off our hand from applying or to blinde our eye from looking vpon the brazen Serpent that is Christ sitting at the right hand of his Father let vs runne vnto him let vs hunger and thirst after his righteousnesse let vs acknowledge him to bee our wisedome our righteousnesse our sanctification and redemption and let vs looke for our saluation from him and in him What though our faith be fraile and weake What though it be as a graine of a Mustard-seede which is very little and small What if it bee but as the growth and strength of a Childe which is ready to fall except he be stayed vp yet this weake this small this little this fraile this feeble faith is able and sufficient to ingraft vs into Christ A childe taking a staffe in his hand is able to hold it as truely though not as strongly as a man so if wee lay holde vpon Christ by faith though we doe it with many wants much weaknesse yet it shall serue and suffice vs to saluation For God looketh not so much to the perfectiō as to the truth of faith neither so much to the measure as to the manner of our beleeuing Euen as f Mar. 8 24. the blinde man in the Gospel when he began to perceiue the mouing of men and saw them walking as trees when yet hee could not discerne their bodies did as truely and certainly see them as other did though not so cleerely plainely and distinctly So when we haue the least sparke of faith it will as truely assure vs of our saluation as a stronger The poore prisoner that lyeth in a deepe and dark dungeon may as wel discerne the light of the Sunne at a little hole and creuice as he that walketh in the open ayre so albeit we be compassed about with ignorance doubtings weakenesse and manifold fraileties of the fles◠yet by a dimme light and sight of faith we may certainly apply vnto vs the mercies of GOD and the merites of Christ as well as if we had a strong and perfect perswasion of our election and saluation before the foundations of the world Thus we see howsoeuer the faithfull may be afflicted yet g 2 Cor. 4 8 9 they are not distressed thogh tempted yet not ouerwhelmed though cast downe yet they perish not For h 1 Iohn 5 4. this is their victory that hath ouercome this world euen their faith whereby they apprehend Iesus Christ who is offered of God the Father in the Sacraments to all the faithfull Secondly if Christ be giuen vs how should not the Vse 2 Father with him giue vs all things else as the i Rom. 8 32.22 23. Apostle concludeth If God spared not his owne Sonne but gaue him for vs all to death how shall he not with him giue vs al things also When we enioy him we enioy al things if we want him it is nothing though wee abound in all things else Wherefore when the Father gaue him for vs it is more then if he had giuen to vs heauen and earth For hauing right interest in him we haue possession of all things his righteousnes his sanctificatiō his obediēce his innocency whatsoeuer he hath is made ours He that hath Christ who is the Lord of al cānot doubt but he is made partaker of that which is his He that hath Christ who is heire k Heb. 1 2. of al things may assure himself to be made fellow heire with him This is it the Apostle saith l 1 Cor. 3 21. Let no man reioyce in men for all things are yours whether it bee Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come euē al are yours ye Christs Christ Gods Whē a parcel of ground is purchased and made ours thereby the profit and commodity thereof is made ours also so whē Christ by the free donatiō o◠God the father is giuē vnto vs his righteousnes obedience becommeth wholy ours together with him Hee then that hath Christ hath al things he that hath not Christ hath nothing howsoeuer he thinke himselfe to be somthing If we haue him giuen vnto vs let vs take no thought for any other thing whatsoeuer He is the maine and greatest guift the rest are but appurtenances vnto it or dependants vpon it Let vs therefore watch ouer our hearts that they be not set vpon other guifts more then vpon him and reioyce more in that the Father hath giuen vs his owne Sonne then if wee had receiued a great possession and an earthly kingdome Vse 3 Thirdly is Christ the substance and inward part of a Sacrament the signe being as it were the body and the thing signified as the soule Then there hath been from the beginning the same truth of religion the same faith and the same meanes of faith Wee haue had the same Sacraments for substance throughout all generations There was a difference in the manner and outward dispensation according vnto the seuerall ages growth of the Church
Christ into his death and our rising againe with him into newnesse of life As bread nourisheth and strengtheneth man so the body of Christ taken by faith feedeth the soule We take the bread and cup into our hands we eate we drinke we are refreshed so we feed on Christ whose flesh is meate indeed whose blood is drinke indeed and we are comforted Vse 1 Let vs now come to the vses as wee haue seene the reasons And first of all doe the Sacraments serue to strengthen our faith Then let vs all acknowledge our failings and infirmities Let vs labour more and more to feele the weaknes and wants of our owne faith True it is if our faith were perfect entire lacking nothing h Chrisost in Math. hom 83. we should not neede the Sacraments We must not therefore abstaine from them for the weakenes of our faith but for that cause come to God and to the Sacraments of God praying for strength and confirmation thereof i Mar. 9 23 24 as that father did whose sonne was possessed with a dumbe spirite when Christ said to him If thou canst beleeue all things are possible to him that beleeueth hee answered crying with teares Lord I beleeue helpe mine vnbeleefe And Luke 17. The Apostles k Luke 17 5. say to the Lord Increase our faith Vndoubtedly he that neuer doubted neuer beleeued For whosoeuer in truth beleeueth feeleth sometimes doubtings and wauerings of his faith Euen as the sound bodye feeleth oftentimes the grudgings of a feuer and distemperature of the body which if he had not health he could neuer finde and feele so the faithfull soule findeth sundry doubtings which if his faith were not sound hee could not discerne For wee feele not corruption by corruption nor sinne by sinne l Lu. 11 21 22 because when the strong man possesseth the house all things are in peace but we feele sinne and perceiue corruption in vs by a contrary grace of Gods Spirit The lesser and smaller measure of grace we haue the lesser is our feeling the more grace we haue the more quicke we are in feeling of corruption What is the reason that many haue no sight of sinne no feeling of their corruption no tentations no trembling no terror no feare of Gods wrath but wholy liue lye and dye in their lustes Surely because they are without grace without Gods Spirite without his inward worke in them But the faithfull who are not led by the flesh but by the Spirite are often tempted assayled turmoyled tryed and prouoked to many euils according to the m Luke 22.31 32. words of our blessed Sauiour Simon Simon behold Sathan hath desired to winnow you as wheat but I haue prayed for thee that thy faith faile not therfore when thou art conuerted strengthen thy brethren As a man carried vp and set vpon an high Tower or on the Pinacle of a Temple there fast bound in chaines of Iron that he cannot fal although he would when he looketh downe feareth and all his ioynts trēble because hee is not acquainted and accustomed to mount vp so high in the ayre and to behold the earth so farre beneath but when he remembreth himselfe and perceiueth himselfe fast bound and out of all danger then he conceiueth constant hope of continuing and casteth away all feare of falling So when wee looke downeward vpon our selues and our owne waies we haue doubtings wauerings astonishments horrors terrors tremblings and feares but when wee looke vpwards to behold the sweet consolatiō which God hath promised Christ hath purchased the word hath published the Holy Ghost hath sealed and euery beleeuer hath tasted we feele our selues sure and cease to doubt anymore For faith though assaulted with doubtings may be certaine The Sunne alwaies shineth in the firmament though the clouds haue couered it and the light appeare not The tree hath life in it though it be not in winter discerned So faith hath his assurance perswasion though it be shaken with doubtings and assaulted with tentations Wherfore so often as we feele these doubtings imperfections let vs set against them the certainty of Gods truth let vs set before vs the vnchangeablenes of his promises let vs draw neer to the holy Sacram. therby seek strength increase of faith Moreouer was this one end of the Sacramēts to strengthen Vse 2 faith Then God refuseth and reiecteth none for weaknes of faith For a weak faith is a true faith as wel as a strong faith A leprous hand can hold that which is offered vnto it as well as a sound and strong hand albeit not so strongly So is it with faith though it bee feeble and as a graine of mustard seed yet if it be vnfained it will apply Christ effectually which weaknes God leaueth in vs as a meanes to stirre vs vp to goe to the Sacraments We reade that Dauid called lame n 2 Sam 9 7.8 Mephibosheth to his table thereby honouring the son for the fathers sake so doth God receiue vs al deformed and defiled to his heauenly Supper And as Mephibosheth professed himselfe vnworthy to eate bread at the kings table saying What is thy seruant that thou shouldst looke on such a dead dogge as I am So must we confes our vnworthinesse be o Mat. 15 26.27 contented with the crums of his grace that fall from his heauenly table And thus acknowledging our selues to be blinde he will restore vs to be poore he will enrich vs to be wounded hee will cure vs to be captiues he will deliuer vs to be sicke he wil heale vs to be weake he will strengthen vs to be lost he will saue vs to be hungry and thirsty he wil refresh vs to bee broken-hearted hee will binde vs vp to bee solde vnder sinne he will ransome and redeeme vs. Vse 3 Thirdly it teacheth vs to abhorre the absurdity of Bellarmine a factour and atturney of the Church of Rome p Bellar. de Sacram lib. 1. c. 14 who denyeth that the Sacraments are scales of the promises or serue to nourish and confirme our faith and to assure vs of free remission of sins by the death of Christ Contrary to that we heard before in the example of Abraham who receiued circumcision to seale vp assure his iustification by faith whose example is set foorth to shew how all men are iustified before God q Rom. 4 11. and what is the vse of the Sacraments in all that are partakers of them So doth baptisme seale vp to vs Gods promises in Christ and assureth the remission of sinnes r 1 Pet. 3 21. as Peter teacheth Vse 4 Lastly if the chiefe end of the Sacraments and of the ordinance of God in the institution of them be to confirme faith and to assure vs of regeneration mortification sanctification iustification remission and saluation then how say som◠we cannot be assured in this life of our standing in the estate of grace of
repentance without assurance of the loue and fauour of God without a sound resolution to liue a liuely meÌ„ber of Christ withou meditation of the benefits of his passion without acknowledgement of the greatnesse of the mercy shewed toward vs by consideration of the greatnesse of the torment that was prepared for vs for all this we may do and yet be condemned for not comming at all And let vs marke this as the last point and take it as a farewell that the cause of all these excuses and colourable pretences is the suffering of some one maister-sinne to raigne in vs there is one predominant or capitall sinne that thus hath the vpper hand ouer vs the which till it be pulled vp by the rootes will â—euer suffer any grace of the Spirit or duty of obedience to grow in vs. This maketh our hearts heauy and casteth vs into a dead sleepe that we cannot heare the voice of God Let vs therefore learne betimes to prepare our selues by humiliation by confession by prayer and by bewailing the want or weakenesse of grace in vs that so iudging our selues for our sinnes we may not be iudged of the Lord. CHAP. III. Of the first outward part of the Lords Supper HItherto we haue shewed what the Lords supper is and how to apply it to our instruction now we are to coÌ„sider in this Sacrament two things his parts and his vses as we haue shewed in the former bookes The parts are partly outward and partly inward A man is a compound creature made of flesh and of a reasonable soule as Athanasius speaketh in his Creed If the question were asked whether man were a mortall creature or immortall earthly or heauenly visible or inuisible no man could rightly answere without a distinction that he is earthly touching his body and heauenly touching his Spirit In like sort we must consider touching the Lords Supper which is made of an earthly and an heauenly thing and therefore if the question were demanded touching this Sacrament whether it be an earthly or heauenly thing we may answere it is both and must resolue that in part it is earthly and in part heauenly earthly in the signe and heauenly in the matter that is signified Let vs vnderstand this well and acknowledge the diuers natures and parts of it There had neuer risen so great diuision and confusion in the Church touching the Sacrament if this distinction had beene well obserued The ignorance of this point hath bred much strife and debate for whilst some iudge of it according to the inward thing and some according to the outward onely the truth of the Lords Supper hath beene buried in silence both sorts forgetting that the prouidence of God and his louing kindnesse did abase it selfe vnto our capacity not onely yeelding words to our eares but visible signes to our eyes whereby he would exhibite to our faith spirituall things The outward part is one thing the inward part is another thing the outward is taken in at the mouth the inward by the inward man the outward is turned into the nourishment of the body the inward worketh in vs to eternal life the outward is taken by some to their destruction but the inward alwaies to saluation This appeareth euidently by the words of the Apostle deliuering to the Church what he had receiued of the Lord and declaring how the same night he was betrayed Hee tooke bread and a 1 Cor. 11 23 22 25 Mat 26 26. 28 29. when hee had giuen thankes he brake it and said Take ye eate ye this is my body which is broken for you this do ye in remembrance of me After the same manner also He tookâ— the cup when he had supped saying This cup is the new testament in my blood this do as oft as ye drinke it in remembrance of me In these words we see both the outward parts propounded and the number of them defined and determined For heere are b Foure outward parts of the Lords Supper foure outward parts handled to wit the Minister the words of institution the bread and wine and the Communicants The first Minister thereof was Christ the words of institution are This is my body giuen for you this is the cup of the new testament in my blood the signes are bread and wine the first Communicants were the Apostles So then the Ministers must do that which Christ did and the people that which the Disciples did the actions of Christ are directions to the Minister the actions of the Apostles are directions to the people I am not ignorant that it seemeth hard and harsh to some to make the Minister and receiuer of the Sacrament to bee parts thereof I am not willing to contend about words and names where we agree in the substance of the matter forasmuch as euery one confesseth that these two are outward things which being wanting there can be no Sacrament Againe I haue declared in the first booke and the fourth chapter in what sence I call them parts to wit because the Minister standeth in the place of God and his outward actions do represent the inward actions of God the Father as is farther proued in the 8. chap. of this booke and the receiuer doth nothing in receiuing in eating and in drinking but it hath his inward signification as we may see in the 11. chap. following Lastly I would haue the indifferent reader vnderstand that I say no more then others of the learned haue said before me in other words howbeit in the same meaning who make two kinds of signes the one elementall the other rituall the one in the matter the other in the forme The signes elementall in this Sacrament are the bread and wine the signes rituall are the giuing and taking of the elements which are the proper actions of the Minister and of the receiuer Whether therefore you call the Minister and the receiuer signes or parts or outward things it is not greatly materiall so that we confesse and ioyne together in this that the outward actions performed as well by the one as the other haue a relation to some other thing resembled by them Let vs then see the actions of Christ He tooke bread he blessed he brake the bread he poured out the Wine he distributed and deliuered them both Wherefore the actions and workes of the Minister are c Foure actions of the Minister foure-fold First to take the bread and wine into his hands after the example of Christ who did it to shew that himselfe willingly giueth himselfe for his Church which serueth to strengthen our faith and perswasion of his loue toward vs in whose imitation the Minister doth it to represent the action of God the Father giuing his Son vnto vs for our full redemption The second action is blessing and giuing of thanks that is by prayer by thanksgiuing and by rehearsall of the promises of God together with the institution of Christ actually to separate the
to themselues or receiue it at the hands of some priuate persons I answere it was an ancient practise of the n Beza quaest resp d. Sacr. Church to carty the Sacramēt vnto the sicke when it was administred in the Church besides albeit in extremity of sicknes the Minister be wanting we leaue not the sicke without counsell and comfort For this we teach this we are ready to maintaine this we would haue all beleeuers in health and in sicknesse to recall and remember that if they stedfastly beleeue that the Lord Iesus hath suffered death vpon the Crosse for them if they particularly apply vnto themselues his precious merits for their redemption if they earnestly remember the benefits of his bitter passion with all thanksgiuing and if they truely repent them from the bottome of their hearts of al their sins they do eate and drinke effectually o Ioh. 6 54 55 56 57 58. and to their soules health profitably the body blood of Christ our Sauiour although they doe not receiue the Sacrament with their mouth If they do not thus the Sacrament receiued cannot profite them This serueth to comfort the weake and to keepe them within the lists and limits of their proper calling Lastly seeing the former actions of the Minister are done plainely in the sight of all it is the duty of euery one to giue diligent heed and to haue weighty consideration of these outward ceremonies by the meditation thereof to confirme their faith and to make the outward works to further the inward graces For they are offered to our sences not that we should rest in them but that our weaknes by them should be helped and we by them lift vp our hearts to thinke vpon greater things This serueth to reproue those that omit the breaking of the bread and deliuering of it being broken into the hands of the Communicants True it is some make too much of the breaking of the bread others esteeme too little of it and both sorts are to be reproued and a middle course betweene them both is to be retained One sort much more streight and rigorous then is meet The first opinion offend in the excesse who make the breaking of bread to be simply necessary and an essentiall part of the Supper as that without it there can be no Sacrament The reason whereupon they build is the title giuen to this Sacrament that it is called the breaking of bread and this breaking of the bread is said to be the Communion of the body of Christ 1 Cor. 10 16. Obiection 1 Cor. 10.16 From whence they reason thus The bread broken is the Communion of the body of Christ Therefore the bread vnbroken is not the Communion of the body of Christ Answere This is a broken argument that cannot hold and so weake in strength that it cannot vphold it selfe If one should argue thus A man is a creature going vpright therefore a man not going vpright but crooked as not a man Or thus The body of man hath armes and hands and legges therefore if it want eyther arme or hand or legge it is not the body of a man all men see this will not follow This onely will follow that such a man is not a sound man and such a body is not a perfect body so it will onely follow that the Sacrament is not an entire but a maimed Sacrament where the bread is not broken Wherefore these men do great wrong to many reformed Churches which haue not yet this ceremony among them while they dare pronounce that they haue no Supper at all because they are destitute of this rite which iudgement of theirs sauoureth of the want both of verity charity The second opinion Another sort offend on the contrary side to wit in the defect who make this breaking to be meerely indifferent and not necessary accidentall and not of the substance They confesse that the Lord Iesus at his last Supper did truely breake bread but that he did it as a thing indifferent and according to ordinary custome Besides they affirme that this breaking signifieth the distributing or deuiding of the bread to others But one of these is contrary to the other the former ouerthroweth the latter and the last destroyeth the first For if Christ did truely breake bread in his Supper then it followeth that to breake bread in the Supper is not onely to deale the bread but to giue it into seuerall parts being broken as he saith distinctly Hee brake it and gaue it to his Disciples Mat. 26 26. Againe if breaking and distributing be all one then is not the breaking which they omit a rite indifferent but very necessary forasmuch as the giuing of the Supper to the Communicants is so necessary that without it there can be no Sacrament These therefore are they that ouerthrow themselues The third opinion The third opinion is the sounder of such as hold a meane way betweene both extreames that the breaking of the bread is no essential part of the Supper neither yet an indifferent ceremony both which are two dangerous rockes on which sundry mē suffer ship-wrack but a necessary ceremony not as though without it there were no Supper at all but as a part seruing to perfect the whole which wanting the Supper ceaseth not to be howbeit it is not intire and compleat For this rite is not as the head or the heart in mans body without which there could be no body but as the hand or the foot without which it is a body albeit a maimed or a lame body So likewise touching this holy Supper without bread without blessing without giuing there can be no Supper it is as much as if the head were cut off or the heart pulled out or the braine perished But without breaking the Supper remaineth albeit maimed and vnperfect as if the body wanted an eye or an arme Besides How the breaking of the bread is necessary it is the will of Christ that this ceremony should be obserued so that it may be said to be necessary in two respects first in regard of the making perfect of the Sacrament secondly in regard of the commandement of Christ Now that this necessitie may appeare how great it is let vs consider the reasons wherby it is proued that this beaking where it is ought to be continued and where it is not ought to be restored The first reason First of all we haue the example of Christ who said of himselfe Learne of me euery action of Christ about the Supper is our instruction But in the first institution of the Supper he brake the bread which he had blessed and did distribute it to his disciples Therefore it behoueth vs to do the like Obiection Neither let any obiect that the manner of Christs beaking and of his Apostles is vnknowne or vncertaine Answere For the Lord doth not command vs or tie vs precisely to vse that forme which hee vsed
booke that Nadab and Abihu the two sonnes of Aaron were smitten by the immediate hand of God Å¿ Leui. 10 1 2 for offering the oblation with strange fire But all signes brought into the Sacraments beside the Scripture are strange signes consequently procure strange iudgemeÌ„ts And we see how the Prophet Ioell threatning from God a dearth of Corne wine and of oyle t Ioel. 1 9 19. declareth also that the offerings shall cease where he saith The field is wasted the corne is destroyed the oyle is decayed the new w ne is dryed vp the meate offering and the drinke offering is cut off from the house of the Lord the Priests the Lords Ministers shall mourne shewing heereby that they were restrained from changing the outward signes If any pretend greater freedome and liberty in the time of the Gospell let them shew their charter and we will beleeue them Lastly it is confessed on al sides that without consecration and sanctification there can be no Sacrament for without this hallowing the water in baptisme is bare water the bread in the Supper is bare bread the wine is common wine Now euery creature is u 1 Tim 4 5. sanctified by the word of God and by prayer as the Apostle teacheth 1 Tim. 4. and therefore we cannot assure our hearts that God will blesse any other creatures as fish or flesh in stead of bread water or beere in stead of wine seeing the word hath not sanctified these elements for this purpose They are sanctified by the word for the ordinary nourishment of our bodies but they are not by any speciall word sanctified for the vse of the Sacraments If then it be simply vnlawful to change any thing in the matter of the Sacraments no pretence or necessity can euer make it vnlawfull And as when a lawfull Minister is wanting a priuate person may not be taken so when the matter appointed for the administration of this Sacrament is missing another may not be assumed For as well may we change the Minister of the Sacrament into a priuate man as the bread and wine being the signes into another matter If the Sacraments cannot be had according to the precise and pure institution of Christ they may lawfully be deferred or omitted for the danger standeth not in the want as wee haue declared before so long as wee are free from the contempt of them I am not ignorant that many learned men are of another iudgement such as are of reuerent account in the church Bucan instit loc 48. de coen Beza epist 2. who thinke that where there is no store of bread and plenty of wine sufficient for this purpose some other thing may be taken in stead of them Thus it may come to passe that we shall haue nothing which Christ commanded and sanctified by his example and yet boast that wee haue his Supper and do that which he appointed For whereas we make foure outward parts of this Sacrament the Minister the word the signes and the receiuer there are that hold there is no necessity of the Minister others that there is no necessity of the words of institution others that there is no necessity of the signes others that there is no necessity of the receiuer so that euery thing is quite ouerturned of one or another and yet all would be thought to do as Christ did and as he commanded them to do But consider heerein the difference of opinion among men receiuing one part but not another so that if once we admit any alteration in any of the parts we open a gap to al innouation and bring in great vncertainty in the Sacraments For touching baptisme some require it to be done by a Minister that thinke we are not precisely tyed to the words of institution or to the element of water others hold we are limited to vse the water but in case of necessity wee may vse priuate men or women to baptize So in the Lords Supper many do necessarily require the Minister and no other to administer it but do not thinke it necessary he shold vse bread and wine and no other element Thus we see there is no certainty when once we depaâ—t from the institution so that the safest way is to cleane strictly to the example of Christ and then we shall be sure we shall not doe amisse Then wee shall bee sure wee haue the fairest warrant for that which we do and lye least of all open to be reproued of others The fourth generall vse arising ioyntly from both the signes is if Christ deliuered and the Disciples receiued bread and wine as the outward signes of this Sacrament then we learn that the doctrine of transubstantiatioÌ„ is a dotage a Against transubstantiation of mans inuention Though this deuice be now receiued in the Romane Church as a matter of saluation as an Article of saith a maine point of religion b Coâ—cil Trid. sess 13. cap. 4. that by vertue of these words This is my body this is the cup of the new testament the substance of bread and wine is gone and nothing remaineth but onely the shewes likenes and appearance of them yet if we examine the matter by the words of institution by the nature of a Sacrament by the proportion of saith by the true properties of a true humane body by force of reason by iudgement of the senses by confession of the aduersaries themselues and by the manifold coÌ„tradictions among themselues we shall finde it to be a late deuice and inuention of the Papists first decreed and determined in the councell of Laterane vnder Pope Innocentâ—us the third in the raigne of King Iohn of England c Anno 1255. not yet 400. yeares ago There it was hatched at that time made d Barth Caranza summa Concil a maine matter of faith approued in the Church of Rome but yet not then receiued ouer all the world This error is a spice of the error of Marcus who went about to make his fellowes and followers beleeue e Iren lib. 1. c â— Epiphan haeres 34. that hee did transubstantiate wine into blood in the Sacrament Thus do the church of Rome at this day yet was he noted for an heretick by the Fathers I wil not for shortnes sake bring al the reasons that might be brought to ouerthrow and ouerturne f The bread and wine remaine in their proper nature the turning of the bread into the body of Christ and the wine into his blood but alleadge some few among many whereunto we require them to answere if they can Neither let them pretend that they haue bin answered already inasmuch as no sound and certaine answere can be brought vnto them to satisfie vs or themselues Our reasons for the present shall be these First that which Christ tooke in his hands he brake that which he brake he gaue that which he gaue his Disciples he commanded them to eate that
transubstantiated into water Fiftly they cannot agree with what words their consecration is wrought whether accidents be without their subiect whether the accideÌ„ts nourish no lesse then the substance of bread and wine likewise what the rats and mice do eate how and from whence the wormes are oftentimes ingendered in their Eucharist so consume it whether the shewes of bread be the body without the blood the shewes of wine the blood without the body Sixtly soone after the Apostles had receiued the Supper into their stomackes Luk. 22 44. Christ Iesus did sweate great drops of blood trickling downe to the ground and was afterward buffetted mocked spit vpon and crucified Now they dare not say that this body of Iesus so spitefully and contumeliously intreated swet any drops of blood in the stomacks of the Apostles or was by the Souldiors apprehended and buffetted vnder the formes of bread and wine and therefore they make at one the same time a double Christ one Christ suffering in the garden and on the Crosse another not suffering in the Disciples one Christ apprehended and another not apprehended one Christ sweating another not sweating one Christ buffetted by the Souldiors and another not buffetted Seauenthly they confesse that Christ both administred and participated of this Sacrament with his Apostles whereof will follow that Christ did eate himselfe and did drinke himselfe and seeing they hold his body is in the cuppe they must also hold that hee did drinke his owne body From whence ariseth a flat and expresse contradiction for to say that the body of Christ was all whole in his stomacke is to affirme that that which is within containeth that which is without as if the scabberd were in the sword or the cup in the wine or the purse in the mony Thus they make the outward part to bee within the inner and without the inner that is without and not without yea whereas they affirme that the body of our Lord is greater then the formes of bread which containe it they make that which is contained greater then that which doth containe it that is the treasure wider and larger then the casket in which it is locked contrary to al the rules of reason the principles of nature and the maximes of the Mathematicks Eightly they say that the body of Christ is all whole in heauen and all whole in the pixe and yet they renounce the Vbiquity of his bodye and holde that hee is not in place betwixt both so that they make a distance betweene the body of Christ and the body of Christ and therefore withall they make him lower then himselfe and higher then himselfe and separated from himselfe Ninthly they teach that the body of Christ in the Masse hath all the dimensions and parts of an humane body distinct in their naturall scituation and yet they teach that there is not so small a piece of the host where that body is not whole so that his head shall bee where his feet are and his feet where his head is And touching his blood they say it is shed in the Masse and yet notwithstanding they call it an vnbloody sacrifice so that by their reckoning there is blood not bloody and a shedding of blood not bloody as if a man should say whitenesse which is not white heate which is not hot or coldnesse which is not cold Thus they had rather say and vnsay and be at discord with themselues then to accord with vs and the truth They thinke it reason to deny all reason a sencelesse thing to be iudged by the senses These opeÌ„ and euident contradictions so stifly auouched stoutly defended that an humane body should fill no place and yet should be in an hundred thousand diuers places haue length without being extended be whole in euery crum of the bread are so grosse and palpable absurdities that they do estrange the Turkes and Infidels from imbracing the Christian religion Auerrhoes It is noted of an Arabian Spaniard writing vpon the 12. booke of the Metaphysickes that his soule should hold with the Philosophers since the Christians worship that which they eate The Pagans mocke at this as a brutish conceite Cicer. de nat Deor. lib 3. as among others it appeareth by Tully in his third booke of the nature of the Gods who saith thus Thinkest thou any man to be so mad as to beleeue that that which he eateth is his God So that this monstrous deuice imbraced in the Church of Rome as a maine pillar that holdeth vppe the house hindreth the faith offendeth the ignorant bringeth the doctrine of Christ into reproach hardeneth the hearts of the enemies of the Gospell and mingleth heauen and earth together It were infinite c See D. Sutl de mâ—ss l b. 5. cap. 10. to note out all their contentions and contradictions these may suffice to shew how the enemies of God fight one against another and al of them with their owne shaddowes And thus much of the late doting deuice of transubstantiation which is the soule life of their popish religion the denyers or doubters wherof they pursue with fire and sword more eagerly then such as are enemies to the blessed Trinity The last generall vse is this If Christ deliuered both these signes not onely the bread but the wine also to his Disciples then both kinds by the Minister are to be deliuered f Christs people must receiue the supper vnder both kinds and both kinds by the people are to be receiued not bread alone nor wine alone but bread and wine the bread in token of his body giuen for vs and the wine in token of his blood shed for vs. This is the ordinance of Christ this is agreeable to the Scripture Notwithstanding the church of Rome hath decreed that it is not necessary for the people to communicate in both kinds holdeth them g Con. Trident. sess 21 cap. 2. accursed that hold it necessary for the people to receiue the cup consecrated by the Priest Thus it appeareth they labor nothing more then to take from the faithfull the sweet comfort of the Lords Supper This is a sacrilegious corruptioÌ„ of Christs institution deuised by Sathan broached by Antichrist published by his adherents in the corrupt times of most palpable darknesse as may appeare by these reasons First if none may drinke of the consecrate wine but the Priests then none should eate of the bread but Priests so that they must either exclude the people from both which I trust they dare not or admit them to both which as yet they do not For to whom Christ said h Mat. 26 26.27 Take and eate to those gaue he the cup and said Drinke ye Wherefore the signes being both equall all communicants must drinke of the one as well as eate of the other there being the same warrant for the one that there is for the other and the let that would barre the one will hinder
f Exod. 1â— 4. and taking his neighbour next vnto him in case of the insufficiency of one houshold to eate the Lambe but we neuer reade of killing two lambes and keeping two Passeouers vnder one roofe Besides the small remnant of the faithfull among the Iewes would no doubt rightly and religiously obserue the Passeouer after the example of their Lord and Maister rather according to the g Exod 13 6. precept of Moses then according to the practise of the Iewes in imitation of Christ h Ioh 13.1 â—am 18 18. rather then according to the tradition of the Elders Furthermore we are to consider that in eating the Passeouer they sorted themselues together according to the number of the persons able to eate vp the lambe for they were commanded to take i Exod. 12 4 5 A lambe without blemish a male of a yeare old and if the houshold be too little for the lambe he shall take his neighbour which is next vnto his house Now Christ with his twelue disciples alone were not sufficient to eate vp this Lambe of a yeare old especially if the Syrian kinde were great large as may be supposed by the k Arist histor Anno lib 6. cap 28 Pâ—r hâ—sâ— natur l b cap. 98 description of Aristotle Pliny and others Neither doth it appeare that any remained or was burned with fire l Exod. 12 10. according to the institution of God because the Euangelists declare that so soone as the Supper was administred and a psalme sung of thanksgiuing m Mat 2â— 30. they went out into the Mount of Oliues Why then should wee not think that Christ added annexed other to his family seeing his owne disciples sufficed not especially the blessed Virgin his mother who was not long from him n Ioh. 19 26.27 whom afterward after his departure he commended and committed to Iohn to be protected and prouided for who from that time tooke her home to his house as his owne mother To conclude we must consider that besides the lambe killed for the Passeouer whereby they were not all satisfied they had other meate to make vp their Supper as appeareth by the broth wherein the soppe was dipped Math. 26 23. Mark 14 20. Iohn 13 26. For the Lambe commanded by the ordinance of God to bee roasted had no sauce or broth appointed but onely sowre hearbes prescribed Exodus 12. So ther Fulk on Mat. 16. the learned obserue that there were three Suppets that night the first of the Pafchall Lambe of which the Euangelists say The Passeouer was prepared The second was an ordinary supper to feed and nourish the body such as was daily receiued whereunto wee must referre the dipping of the soppe in the platter inasmuch as the Passeouer had no such ordinance The third was after both the other to wit the Sacrament of the Lords Supper instituted to feed the soule and therefore was taken after the body was fedde Moreouer when the Disciples were sent to prepare a place to eate the Passeouer the man whom they met bearing a pitcher of water shewed them a large vpper roome furnished and prepared Mar. 14.15 now what need had there beene of such a large chamber if twelue guests onely had sate therein Wherefore albeit we confesse according to the Scripture that he sate downe with the twelue yet it followeth not heereupon that the twelue onely were present but that all the twelue were present at the Passeouer It was indeed prepared and prouided for the Disciples Mathew 26. 18. Luke 22.11 but he had moe Disciples then they beleeuing in his name and professing the truth that they had learned of him and are oftentimes distinguished from the twelue which he called his Apostles Ioh. 6 66 67. But to leaue these considerations as coniectures wee answere the former obiection that inasmuch as Christ deliuered both signes to the same persons they might bar the people from the bread as well as from the cuppe For I would know why the bread is necessary but because it was instituted by Christ and retained by his Apostles Wherefore the institution maketh the one as requisite as the other Besides if other hereticks should arise as great enemies to the peoples partaking of the bread as the Church of Rome is to their communicating of the cuppe of the Lord how might they better be repressed and refelled then by alledging the first institution of Christ and shewing the practise of the Apostles So that the reasons broght to confute the one will serue directly to ouerthrow the other Moreouer the Disciples at the first ministration of the Supper performed not the office of the Minister nor any part of his duty but of the people Christ was the Minister thereof he tooke the bread he blessed he gaue the bread saying This is my body Likewise hee tooke the cup blessed and gaue the same saying This cup is the new testament in my blood On the other side the Disciples tooke it did eate and drinke which are the proper duties of all the people Lastly the Apostle saith not in the first person we eate and drinke as speaking of himselfe and other teachers of the Church but directing his speech to al o 1 Cor. 1 2. that are called and sanctified in Christ in euery place according to the inscription of the epistle he saith As often as ye shall eate this bread p 1 Cor. 11 26 and drinke this cup ye shew the Lords death till he come Now these Corinthians to whom he especially wrote could not liue vntil the second comming of Christ to iudgement therefore this eating this drinking belongeth to vs that liue in these daies and to all that cal vpon the name of God to the end of the world Obiection 2 Secondly they obiect against the former truth this out of Acts 2. They continued in the Apostles doctrine and in breaking of bread and cha 20. They came together to breake bread It is not said to deliuer the cup vnto the people q Act. 2 42. and 20 7. but to breake bread whereby they gather it was ministred vnto the people in one kinde onely and not in both I answere Answere by a common Synecdoche one part is put for the whole For among the Hebrewes this phrase in Scripture to eate bread is to receiue whole nourishment and full refreshing by eating and drinking as appeareth by r Esay 58 7. Lamon 4 4. Mâ—t. 15 33. Acts 20 11. many places where mentioning onely bread for food it were madnesse to imagine and gather that they drunke not Besides the Apostle sometimes putteth the other part to wit drinking of the Å¿ 1 Cor 12 13 cuppe for the whole celebration of the Supper as when he saith By one Spirit we are all baptized into one body and haue beene all made to drinke into one Spâ—rit where we see as our Sauiour added the vniuersall note drinke ye all of this and
as the Euangelist Marke accordeth saying They all dranke of it so the Apostle doth not pretermit it but saith All were made to drinke as if the Lord Iesus the Euangelists and the Apostles would preuent before hand the corruption that followed in the Church of Rome Wherefore seeing drinking of the cup doth not properly note out the whole action because no man was euer so grosly blinded to suppose that the cup might be alone administred it followeth that by this member expressed we must vnderstand the other and by one part the whole Furthermore it is a ruled case among themselues that it is flat sacriledge if a Priest consecrate not this Sacrament in both kindes but do it in bread onely If then the former Scriptures Act. 2. and chap 20. proue the receiuing vnder one kinde because bread onely is expressed and so the cup to bee excluded it will likewise follow they consecrated in one kinde because the wine is not expressed and therefore by these places neither Priest nor people should take the cup if they will not admit a trope or figure Neither can they say that Luke describeth not what the Apostles consecrated or receiued but what they deliuered to the people for the Euangelist declareth Acts 20 11. not onely that the Apostle brake the bread but t Act. 20 7. did eate there of himselfe so that they must confesse that Paul also receiued in one kinde and consecrated in one kinde or else necessarily grant one part put for the whole as likewise we see 1 Cor. 11. where he doth expresly touch and teach both kindes u 1 Cor. 11 26 27 28 29. to the eating of the bread ioyning the drinking of this cup yet sometimes a 1 Cor. 11.20 29 33. he expresseth onely the one signe for shortnesse sake and the Church had receiued this vsuall manner of speaking to call the Lords Supper the breaking of bread as verse 20. When ye come together into one place this is not to eate the Lords Supper and verse 33. When ye come together to eate tarry one for another likewise verse 29 He discerneth not the Lords body and yet in the sentence going before he saith that such as eate and drinke vnworthily doe eate and drinke their owne iudgement Wherefore as the Apostles alwayes celebrated the Supper by consecration both of the bread and of the cuppe so the people alwaies receiued in both these kiâ—des to their great comfort and consolation Thirdly they pretend that Christ our Sauiour did eate Obiection 3 with the two Disciples at Emaus Luk. 24.30 where it is onely said Iesus tooke bread and when he had giuen thanks he brake it Howbeit heere is no speech of the cup at all of taking it into his hands and deliuering it into their hands I answere Answere that the Euangelist speaketh not of the Sacrament in this place but of their ordinary repast for the sustenance of the body Secondly suppose and admit that Christ had there administred the holy Supper because here is mention made of taking and blessing and breaking and giuing of bread yet it will not follow by any good consequent that there was no wine at all because Luke speaketh of bread onely for it is said in like manner that Ioseph made Gouernour of the land of Egypt Gen. 43 25. and 37 25. Mat. 14 19. Luk. 9 16. inuited his brethren to eate bread the meaning is not that they were bidden to a dry feast and dranke not at it but one part is put for the whole nourishment So are the words to be vnderstood in this place that they did eate drinke together hauing communed and trauelled together If any man remaine obstinate and will not be satisfied with these things but aske further how it will appeare that there was more then bread vsed among them I referre him to the words of Peter preaching to Cornelius Acts 10. Act. 10 40.41 where speaking of Christ he saith Him God raised vp the third day and shewed him openly not to al the people but vnto vs witnesses chosen before of God euen to vs that did eate and drinke with him after he rose froÌ„ the dead In which words the truth of his resurrection is proued by performing of such actions as were ordinary familiar and albeit he be said not once or twice but oftentimes to eate with them Ioh. 21 13. Luk. 24 33 43. yet Peter testifieth in this place that he did both eate drinke and so we are to vnderstand these words Lastly let them marke what will follow from these words being restrained to eating onely for thereby we gather not onely that the two disciples did not drinke but that Christ himselfe druÌ„ke not who is supposed to deliuer the Supper for there is no speech or mention of it nor one sillable touching any such matter And if Christ did not drinke then the Priestes also should be exempted from the necessity of partaking of the cup which marreth all the market and merchandise of these halfe communions Obiection 4 Lastly they alledge that there is an vnion and coniunction of each signe that the body is in the blood and the blood in the body that Christ is wholy and perfectly vnder each kinde because now in his glorious body b Concomitantia there is no separation of the body from the blood or blood from the body I answere Answere surely if this were so it were a fault and friuolous thing to do that by more which may be done by fewer to vse two kindes which may as well be done and is done vnder one as a wise Philosopher teacheth Besides if one may reason in that sort the whole Supper might be abrogated for we are made partakers of Christ in d Gal. 3 27. baptism and he dwelleth in our hearts by e Heb 3 14 15 Ephe. 3 17. faith which commeth by the word of God Againe were not Christ and his Apostles as wise as they Were they ignorant of this vnion Did they not know this accompanying of the body with the blood and blood with the body Is the present church of Rome wiser then he in whom all the f Col. 1 19. 2 3 9. treasures of wisedome and knowledge are hid If they thinke so let them tell vs plainely if not let them lay their hands vpon their mouth and submit themselues vnto him who administred it in both kinds and commanded his Apostles to doe the like Moreouer Christ would haue vs in his Supper consider his blood separated from his body and set his death before our eyes and his precious blood shed out of his side so that deliuering the cuppe he said g Mat. 26.27.28 Drinke ye all of this for this is my blood of the new testament which is shed for many without which shedding there is h Heb. 9 22. no forgiuenesse of sins as the Apostle teacheth Wherefore seeing these two are contrary one to the other and
the quicke the dead abolishing the fruite and remembrance of the death of Christ disanulling his Priest-hood giuing him to his Father whereas the Father hath giuen him to vs and imagining thereby to pay a price to God which he shold receiue as a satisfaction for our sins True it is the Lords Supper may afâ—er a sort be called a sacrifice not as the Church of Rome meaneth a In wine â—eaâ— Ch â—ists Suâ—pâ—◠〈◊〉 be caâ—led a â—acâ—ifiâ—e but because therein we offer vp praises thanksgiuings to God for that sacrifice of attonemeÌ„t once made vpon the Crosse which is most acceptable to God and because such as come aright thereunto offer vp themselue wholy to God a reasonable holy and liuing sacrifice and lastly because therby we cal to our remembrance the bloody sacrifice of Christ with all the circumstances thereof the shame of the Crosse the darkenesse of the heauen the shaking of the earth the renting of the ayre the cleauing of the rocks the reproches of the Iewes the taunts of the Souldiors the opening of the graues and the conquering of the Diuell For the Christians in former times b The Fathers of the church liuing among the Gentile called thâ— sâ—pper a saâ—â—â—â— perceiuing that many both Iewes and Gentiles refused to imbrace the faith of Christ and to ioyne themselues to the Church because they pretend the want of sacrifices among thâ—m and nature engrafted in all nations this principle that we haue no free accesse to God no true peace to our selues without a sacrifice the Fathers to win such as were without affirmed that the Church had also a sacrifice and thereupon entituled the Sacrament of the Supper with the name of a sacrifice for the causes before remembred But for a mortall man whose breath is in his nostrils to presume in the pride of his heart vnder the formes of bread and wine o offer vp Christ the Sonne of God in sacrifice to his Father and to dare to desire the Father fauourably to behold and accept his owne Sonne is idolatry blasphemy horrible impiety to be detested of all true hearted Christians Touching the originall of d The originall of the word Masse the word Masse it seemeth to come from an ancient custome of the Church sending away such as communicated not For the Deacon was accustomed to bid theÌ„ depart that were nouices in the faith and such as by Church-discipline e Folid 〈◊〉 de inuent Rerum lâ—b 5. c 19. were remoued from the Communion This dimission of them was noted by the word Mâ—ssâ— signifying a sending away and licensing to depart and thus some of f Suctâ—â— in Calâ—g cap 24. the heathen vsed it The name then being in it selfe not euill is turned into an euill practise and therefore as it is vsed and vnderstood of our aduersaries we reiect both the name and thing it selfe for these causes First no Angell no man no creature is of that dignity and worthines that he may offer vp and sacrifice the Sonne of God for the Priest is aboue the sacrifice they therefore that will be the Priests to offer Christ aduance lift vp themselues aboue Christ Secondly if Christ bee really offered in the Masse then hee is killed truely and indeed for a reall sacrifice proueth a reall death and when Christ was sacrificed really he dyed really as when the beasts were sacrificed they were killed And Holâ—â—t one of the schoolemen saith If there had beene a thousand hosts n a thousand places at the same time that Christ d d hang vpon the Crosse g 〈…〉 lâ—b sent â—â— 3. Christ had beene crucified in a thousand places Wherefore they that really sacrificed our Sauiour Christ did in that act really and wickedly kill him so that the Priests of Baal if they will be sacrificers of Christ must acknowledge themselues therein the reall murtherers of Christ Thirdly new sacrifices are not to be instituted by men without commandement of God as Moses teacheth Deut. 12. We must not do what seemeth good in our own eyes but take heed and heare all these words which he commandeth vs. Now Christ neuer said Sacrifice ye my body and blood to God Fourthly Christ tooke the bread and gaue it to his Disciples he did not offer it vp to God the Father he tooke the cup and bad them all drinke of it he did not turne himselfe to God end desire him then to accept the sacrifice of his body and blood Fiftly if the bread and wine remain in their former substance in the Lords Supper then bread and wine onely are offered not the body and blood of Christ but they remaine for Christ deliuered i 1 Cor. 10 16 bread to his disciples and Paul teacheth that it is the bread which is broken and that as often as they shall eate this bread and drinke of this cup they shew the Lords death therefore their reall Sacrifice is reall Idolatry Sixtly it appeareth in the institution of the Supper that Christ consecrated the bread apart and the wine apart and afterward deliuered them both apart but the body of Christ was neuer sacrificed without the blood nor the blood without the flesh for Christ offered vpoÌ„ the Altar of the Crosse the sacrifice of his body and blood together this is the cause that he saide Take ye eate ye drinke ye not take ye to offer and to sacrifice Seuenthly the Scripture teacheth vs one offering and sacrifice for sin once performed and offered Heb. 10. We are sanctified by the offering of Iesus Christ k Heb. 10.12 once made ver 12. This man after he had offered one sacrifice for sinnes sitteth at the right hand of God And the Apostle 1 Tim. 2. There is one meditator betweene God and men the man Iesus Christ who gaue himselfe a ransome for all men So 1 Ioh. 2. If any man sinne we haue an aduocate with the Father Iesus Christ the righteous and hee is the propitiation for our sins Likewise Heb. 9. By his owne blood he entred in once vnto the holy place obtained eternall redemption for vs not that he should offer himselfe l Heb. 9 12 25 often as the high Priest entred into the holy place euery yeare with other blood for then must he haue often suffered since the foundation of the world but now in the end of the world hath he bin made manifest once to put away sin by the sacrifice of himselfe We haue plentifull testimonies of this truth in this Epistle as chap. 10. Where remission of these things is there is no m Heb 10 18 more offering for sin If then we haue remission by the sacrifice of Christ all other sacrifices are superfluous and abrogate his al-sufficient sacrifice So Rom. 6. In that he dyed he dyed for sin n Rom. 6 10. once And 1. Pet. 3. Christ also hath once suffered for sins the iust for the vniust If then this perfect offering were
former bookes CHAP. X. Of the third inward part of the Lords Supper THe third inward part is a The third inward part of the Lords Supper is the body blood of Christ the body and blood of Christ that is the body of our Lord deliuered vnto death for vs and his blood shed for the remission of sinnes and consequently whole Christ This is the chiefest part of this Sacrament For the body and blood of Christ signified by the bread and wine are thus made and separated to bee the liuely meat of our soules and haue that force and efficacy of feeding in our soules which bread and wine haue in our bodies This is the cause why b Ioh. 6 48 50 Christ often calleth himselfe the bread of life Ioh. 6. I am that bread of life this is that bread of life which commeth downe from heauen that hee which eateth of it should not dye I am that liuing bread if any man eate of this bread he shall liue for euer Thus euery receiuer is giuen to vnderstand that as God doth blesse the bread and wine in his Supper to preserue strengthen and comfort the body of the receiuer So Christ apprehended and receiued by faith doth nourish vs and preserueth body and soule vnto eternall life He dyed in the flesh that he might quicken vs and he poured out his blood that hee might clense vs from our sinnes Wherefore c How the sacramentall rites do serue to strengthen our faith whensoeuer as the Lords guests we see the bread on the Lords Table we must set our mindes on the body of Christ when we behold the cup of the Lord we must thinke vpon the blood of Christ when we looke vpon the bread broken and the wine poured out we must consider how the body of Christ was pierced punished crushed crucified torne tormented and his blood poured out for our sakes when we feele that by bread our bodies are nourished strengthened and by the wine our vitall spirits are comforted refreshed we beleeue that by the body of Christ deliuered to death for vs we are fed to euerlesting life and that by his blood poured out vpon the Crosse our consciences are sanctified and we feele his quickening power which doth confirme vs in our communion with him Thus is this part of the Supper spiritually to bee applyed thus are the bread and wine made a Sacrament to vs not bare signes thus the memoriall of Christs death is repeated which albeit it were once finished on the Crosse and now his passion is past long ago yet to the faithfull in regard of the force it is still fresh and alwaies present Now it is not without cause and good consideration that Christ would haue the bread first deliuered as a signe of his body then afterward the wine as a signe of his blood seuerally and apart administred because his body and blood are not represented to vs as his humanity now dwelleth glorious in the heaueÌ„s but as he was offered vp a sacrifice on the crosse his blood being shed out of his body For to the ende it may be nourishment to vs it must bee crucified For as corne of it selfe is not fit food for vs vnlesse it be threshed winnowed ground and baked for vs so is it touching Christ he must suffer be crucified and dye that wee may liue by him and raigne with him This is the truth which in this point is to be considered Vse 1 Now let vs lay open the vses which of vs are to be learned Is Christ the inward part of the Lords Supper represented by the bread and wine offered to all but receiued only of such as are faithfull then his body is not inclosed in the bread or in the accidents of bread nor his blood included in the wine or vnder the shewes of wine d Against the real presence he is not personally locally carnally corporally naturally really substantially and sensually present in the Sacrament The question is not e The true state of the question set downe whether the words of Christ be true for they are knowne confessed and beleeued so that as he is the truth so all his words are words of truth neither is the question whether the Sacrament be a bare signe or bare figure we say Christ is truely represented sealed and exhibited neither is the question whether God be omnipotent almighty this is a part of our faith an Article of christian beleefe neither is the question simply of the presence of Christ whether he be truely and vndoubtedly present in the Sacrament of his last Supper we acknowledge and receiue as much For Christ is present among vs sundry waies by his Spirit by his grace by his diuinity by faith dwelling in our hearts he is present in his word he is present in the ministry of baptisme he is present in the Sacrament of his body we onely deny that grosse and fleshly presence which many go about to fasten vpon vs. But the whole question is of the meaning and vnderstanding of the words of institution and of the manner of his presence We confesse teach the people committed vnto vs that Christs f Confess Gal. lic art â—7 Confess Anglic. art 12. Cal instit lib. 4. cap. 17. body and blood are truely verily and indeed giuen vnto vs that we truely eate and drinke them that we are releeued and liue by them that we are made bone of his bone that Christ dwelleth in vs and we in him yet we say not that the substance of bread and wine is abolished or that Christs body descendeth from heauen or is grosly corporally present in the Sacrament we are taught to lift vp our hearts to heauen g Col. 3 1 2 3 where Christ sitteth at the right hand of God the Father and there to seed vpon him But heere is the state of the question and controuersie betweene vs. The Church of Rome teacheth that after h Con. Trid. sess 13. cap. 1. the words of consecration the bread and wine are abolished and the body and blood of Christ come in place so that they make them corporally present not onely in the Sacrament to be eaten with the mouth but in the pixe in the Masse and in their solemne processions where is neither eating nor drinking Yea Berengarius in his recantation was taught to say and forced to subscribe that i De con dist 2. ego Bereng Christ is in the Sacrament sensibly or sensually is touched with the fingers diuided broken rent with the teeth and not onely the accidents Moreouer they make it to be eateÌ„ not only of euill men but of beasts and to fill vp the measure of blasphemy to be cast out into the draught as some of them haue taught and affirmed Thus then the difference standeth betweene vs they hold that Christs body and blood are carnally eaten of wicked men without faith of brute beasts without reason
but we deny that Christ is thus present in the Sacrament for his body cannot be vnder so little a quantity of bread and wine besides it is impiety to auouch that the person of Christ or his bodye and blood can be truely receiued of Dogges Swine and Mice be chewed with the teeth swallowed downe the throat digested in the stomacke and be cast out into vncleane places This we deny this we do not beleeue this we abhorre and detest from the bottome of our hearts What is it then we teach and professe We deny that the body and blood of Christ are carnally contained vnder the shewes and shaddowes of bread and wine we deny them to be eaten and drunken of wicked men or vnreasonable creatures we deny that they are truely and properly both in heauen and on the earth in pixes and on the Altars These are k Aug tract 25 in Iohan. meate for the minde not for the mouth for faith not for the teeth for our beleefe not for the belly for the soule not for the body For this cause Chrysost hom 24. in 1 Cor. saith well Vbi cadauer ibi aquilae c. that is where the carkasse is there are the Eagles the carkasse is the Lords body because of his death he calleth vs the Eagles to shew that he must flye vp on high that will come neere to that body This carnall eating of Christ is l Sundry reasons rendred to refel the real presence confuted and conuinced by many reasons First Christ sate downe at the Table and the Disciples with him afterward he tooke bread gaue thanks brake it gaue it and said This is my body likewise he tooke and gaue the cuppe and saide Drinke yee all of this whereby we see when the Apostles receiued m Luk. 22 19. the Sacrament Christ sate at the Table with his true body but the body which they tooke sate not at the Table therefore they tooke the signe of his body Likewise the blood which they receiued was not in the body which sate at the Table therefore it was not properly Christs blood which was not as yet really and actually shedde The same body could not sit at the Table and not sit at the Table the same body could not be in their hands and out of their hands the blood of Christ could not be out of his veines in the cup and in his veines within his body hee could not sit visible at the Table and be inuisible in the mouths and bellies of the Disciples Wherefore the reall prsence bringeth with it reall contradictions which cannot stand together Secondly the end of the Lords Supper is to call his death to a continuall remembrance as Luke 22. Do this in n Luk. 22 19. remembrance of me and the Apostle 1 Cor. 11. Ye shew the Lords death vntill he come Now to what end should we neede the remembrance of Christ if hee were corporally present in the Sacrament if he were taken in the hands if he were holden in the mouth if he were eaten with the teeth And to what purpose should wee shew the Lords death till hee come if he come daily and be present bodily in the Sacrament Besides the wisest among the Philosophers teach vs that o Arist lib. de memoria sence is of things present but remembrance is of such things as are abseÌ„t as hope is of such things as are to come not seene p Rom. 8 24. and this the Apostle teacheth Thirdly Christ receiued a true body with all the naturall properties of an humane body like to vs in all things sinne q Heb. 4 15. onely excepted and is therefore called the sonne of Dauid the sonne of Mary the sonne of man our brother partaker of flesh and blood he is said to haue taken vpon him the seede of Abraham and not the Angels nature r Luk. 24 â—9 to be visible Luk. 24 39. Behold my hands and my feet for it is I my selfe handle me and see for a spirit hath not flesh and bones as ye see me haue For if he may be in many places together in some place visible and in some inuisible in some to be handled in others not to be handled hee can haue no true body of a true man And if this were not a strong reason It is not felt and seene therefore no humane body the Disciples might haue answered vnto Christ why doest thou bid vs behold thy hands and see thy feete and handle thy body and therby to try thy humanity seeing thou hast a body which cannot be seene touched or handled â—ourthly Christ hath left the earth with his bodily presence and is ascended vp into heauen farre aboue all principalities and powers and is sit downe Å¿ Act. 1 9. and 3 22. on the right hand of his Father as Act. 1. While they beheld hee was taken vp And Mar. 26. After the Lord had spoken vnto them he was receiued into heauen and sate at the right hand of God So Act. 3. Whom the heauens must containe vntill the time that all things are restored Likewise Phil. 3. Our conuersation is in heauen from whence we looke for a Sauiour And againe Luk. 24. As he blessed them he departed from them and was caried vp into heauen So Ioh. 12. The poore alwayes ye haue with you but me ye shall not haue alwayes I am come out from the Father and came into the world againe I leaue the world and goe to my Father If these things be true that Christ is t Catechism Triden in exposit Simbo Apostol departed from vs if he be no longer among vs if he be taken vp into heauen if he must be contained there vntill the restoring of al things if we must looke for a Sauiour froÌ„ heauen to change our vile bodies if he be carried vp to his Father and haue left the world then he is not now present with vs his body is not in euery Altar he doth not lurke and lye vnder the shewes of bread and wine For to be departed from vs and not to be departed from vs to be contained in heauen and not to be contained in heauen to leaue the world and yet to remaine in the world to sit at the right hand of God and to lye vnder euery Altar cannot stand together any more then to be a man and no man to be Christ and not Christ to be a Sauiour and no Sauiour to be God and not God Fiftly Christ reproueth the Caparnaits because they thought his body was to be eaten in fleshly manner with the mouth of the body should descend into the stomack which is the way that all other meates do passe when they heard him preach of eating his flesh drinking his blood they said u Ioh. 6 60.36 This is an hard saying who can heare it They murmured and departed from him because they thought they must eate him with the mouth and teeth chew him and
person touch an holy thing it shall be vncleane The person must be holy that will haue sound profite by the holie things of God the man that is vnholie defileth euery thing he toucheth the polluted person polluteth all thinges For as to m Tit. 1 15. the pure all things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minds and consciences are corrupted so the prophane person defileth all thinges and turneth wholesome meate into noysome poison We must therefore vse sanctifyed things with sadctifyed hearts and for spirituall meate wee must haue spirituall vessels Furthermore marke the great danger punishment that is procured and purchased by the want of preparation For the vnworthy receiuer is guilty n 1 Cor 11 27 of the body and blood of Christ as the Apostle specifieth 1 Cor. 11. Whosoeuer shal eat this bread and drinke the cup of the Lord vnworthily shal be guilty of the body and blood of the Lord. And againe He that eateth and drinketh vnworthily eateth and drinketh his own iudgment because he discerneth not the Lords body for this cause many are sicke and weake among you and many sleepe Where he teacheth that such as come vnworthily vnreuerently and otherwise then such mysteries should be handled do despise tread vnder their feete Iesus Christ himselfe prouoke the Lords wrath and bring on themselues swift damnation Not that be is carnally and bodily present but because the reproach which is vsed to the signes toucheth the bodie and bloode of Christ signified by them Euen as if a man shoulde rent disgrace deface spit vppon treade and trample vnder his feete and villanouslie abuse the image seale and letters patents of a Prince he should be adiudged d Ren. Iaesae Maiestatis guiltie of a greeuous crime against the person of the Prince himselfe not which hee receyueth but despiteth so such as come vnthankefully and vnworthily to this supper are guiltie of his body not which they haue eaten but which they haue refused and reiected being offered vnto them and therefore are guilty of their owne death inasmuch as God with the signes offereth his owne Son Wherefore seeing the presence of God mooueth seeing our owne profit perswadeth seeing our owne practise furthereth seeing the defiling of the Sacrament and the danger of vnwoorthy receiuing teacheth and lastly seeing our owne iudgement in humane affayres when the daunger is not so great nor the losse so certaine cryeth out for this necessary preparation it standeth vs vpon before wee enter into this holy worke whereunto of our selues wee are more vnfit and vnto warde and which in it owne nature is most profitable to set our selues before the Lord who shal examine and iudge the quicke and the dead to search into our owne waies and to keepe a sessions in our owne soules to looke into our secret and hidden corruptions how wee haue gone forward or backeward in godlinesse to try whither wee haue a knowledge feeling and disliking of our sinnes and whether we haue any feare of Gods iudgments or faith in his promises or hope in his mercie to iudge our selues that we may not be iudged of the Lorde to labour to finde our speciall sinnes striuing against them by earnest prayer to God and condemning them for euer in our selues If we would thus iudge our selues we should not be condemned with the worldâ— Let vs be grieued for our naturall blindnesse Let vs acknoledge confusion of faces to be due vnto vs Let vs deepely imprint in our owne hearts the horror of our sins past and present The more we perceiue and discerne our owne vnworthines the greater shall be our fitnes to come to this Sacrament and the lesse we espy our owne imperfections the more we incurre the danger of Gods iudgements So then to touch vs with true humility and to breake our stony hearts in pieces with remembrance of our daily offences let vs often meditate on the death and passion of Christ who was forsaken scorned buffetted and crucified for vs he was led as a lambe to the slaughter and shunned not the shame of the Crosse then the powers of heauen and earth were moued p Mat 27 45 Iudea was darkened the earth quaked the stones claue in sunder the graues opened the Sunne was in the ful-moone eclipsed the vaile of the Temple was rent the dead were raised the theefe repented the Centurion glorified God and the whole order of nature was changed All these things doe set before vs the heinousnesse of our sins and the greatnes of Gods wrath which could not be appeased but by crucifying of the body and by shedding of the blood of Christ which is represented to vs as in a glasse in this Supper Thus we haue shewed by testimonies and effectuall reasons that as in the Passeouer they were commanded to chuse them a lambe q Exod 12 3. on the tenth day but to kill him on the fourteenth so that they had foure dayes liberty betweene the separating and the killing of him for preparation and sanctification of themselues in like manner in the Supper which is the same to vs that the Passeouer was to the Iewes the Spirit of God chargeth this duty vpon vs that we prepare our hearts reuerently thereunto Vse 1 Now as we haue seene the necessity of this examination let vs consider what vses are to be made thereof It is required of all Communicants that come to the Lords table diligently to examine themselues Then from hence it followeth that all men are bound to know the word of God and to be skilfull in the Scripture that thereby they may be able to try their owne hearts and examine themselues by that rule But if the rule be vnknowne the tryall spoken oft cannot be made the examination commanded cannot bee practised Especially there is required of vs the knowledge in the doctrine of the law not onely to be able to rehearse the words but to know the end and meaning of them the speciall braunches of them what are the duties commaunded what are the sinnes condemned for by r Rom 3 20. the Lawe commeth the knowledge of sinne and the Apostle had not knowne sinne Å¿ Rom. 7 7. but by the Law for hee had not knowne lust except the law had sayed thou shalt not lust As then hee that will trie Golde from Copper must haue his touchstone so hee that will rightly examine his obedience must familiarly be acquainted with the Canon of the Scriptures This our Sauiour teacheth t Iohn 5 3â— Search the Scriptures for in them ye thinke to haue eternall life they are they which testifie of me If then we search them they will giue vs light to search our selues And the Apostle requireth the Colossians Col. 3 16. to haue the word of God dwell plentifully in them in all wisedome Wherefore he that said examine your selues ment we should also know the Scriptures and especially
Sacrament no man could be assured that at any time he receiued a Sacrament but must alwaies hang in suspense and doubt of the matter Let no man therfore refuse or abhorre the Lords ordinances for the euil demeanour of the Ministers as no man will reiect the guifte of a Prince albeit a wicked person should drawe the conueyance The third and last question remaineth which is whether the ignorance or vnabilitie of the Minister to preach Touching the bapt of ignorant ministers do disanull the sufficiency and efficacy of the Sacrament to the receiuer that beleeueth It were to bee wished that euery Congregation had his learned Pastor that so the occasion of this Question might be cut off but because wee cannot haue so flourishing a Church we must consider the matter as the case standeth with vs and know that his actions are not nullities For the Apostle requireth that the Minister should be vnreprooueable in life 1 Tim. 3.2 as well as apt to teach 1 Tim. 3. If then his euill life doe not disanull his worke why should his ignorance be a greater bar If then any reason thus Euery Ministery of the New-Testament is a preaching Ministery Therefore Sacraments are voide that are deliuered by no preachers Why may we not reason in like manner and as strongly Euery Ministerie of the New-Testament is an vnblameable ministery Therefore Sacraments are void that are deliuered by them that are not vnreprooueable Indeede euery good ministerie is a preaching ministery but not euerie ministery in generall and therefore it will not follow that the action of him that is no preacher is a nullityâ— But of these Questions wee haue spoken more at large elsewhere Thus farre of the parts â— Baptisme both the outward and the inward parts now wâ— come to the vses therof Å¿ Three vses of Baptisme which are principally three First to shewe the placing and planting into the body of Christ to râ—maine in him for euer This coniunction with Christ is not bodily or naturall but mysticall and maruellous in our eies for we are made one with Christ t 1 Cor. 6 17. by the same Spirit dwelling in Christ and in all the members of Christ So then the Saintes triumphing in heauen and all the beleeuers fighting vpon earth as soldiers in warefare haue one and the same spirite of Christ dwelling in them and therefore are one with him Secondly to assure vs of the remission of our sinnes that we may be able to stand in the presence of God u Gal. 3 17. hauing put on the garments of Christ as Iacob receiud the blessing clad in the garments of his elder brother This ouerthroweth the doctrine or rather doting of the Church of Rome which teacheth that baptisme abolisheth all sinnes going before it and leaueth nothing that hath the name or nature of sinne If this were a trueth of God not a dreame of men it is not onely decent but greatly to be desired to haue baptisme deferred vntill olde age nay vnto the houre of death that fo we may depart hence in peace with greater assurance of Gods fauour in the pardon of our sinnes Thirdly a Marke 1 1. to slay the olde man and to kill our naturall corruption by the power of the death and buriall of Christ besides to raise vs vp againe to holinesse and newnesse of life by his resurrection Hence it is that the Euangelists call it the Sacrament of Repentance admonishing euerie one of vs to expresse the strength power of baptisme as the Prophets oftentimes exhort the Iewes to b Deut 10 15. circumcise the foreskin of their harts and to harden their neckes no more So wee ought not to content our selues to be baptized in bodie but must labour to be baptized in soule by a daily proceeding in regeneration by bringing foorth the fruites of sanctification and applying Christ Iesus to our full iustification Thus much of baptisme the honourable badge of our profession and dedication to Christ that dyed vppon the Crosse what it is what are the parts and vses thereof Now wee come to d The sum of the 3. Booke the Sacrament of the bodie and bloode of Christ which is called by diuers and sundrie names in the New Testament Sometimes it is called the f 1 Cor. 10 16 Communion teaching that wee are one bodye coupled togethet in Christ shewing that it is to bee receyued of manie together and admonishing vs of vnitie and concord among our selues Sometimes it is g 1 Cor. 11 20 called the Lordes Supper hence wee see who is the authour of it no Man no Angell but the Lord Iesus leauing it for a fare-well token of his Loue towards vs. Wee must also come with an earnest desire hungring after Christ that we may be satisfied with his righteousnesse Sometimes it is called the h Actes 2 42. breaking of bread this sheweth that the substance of breade remaineth after the words of consecration that figuratiue speeches are vsed in the Sacrament and that this externall rite of breaking the bread vsed by Christ practised by the Apostles obserued by the pastors of the Church ought not to bee omitted and ouer-passed Sometimes it is called the i 1 Cor 10 21 Table of the Lord this teacheth that Christ and his Apostles at the celebration of it vsed a table not an Altar that it is a Sacrament not a Sacrifice and that we ought to draw nere vnto it with all regard and reuerence Lastlie it is called the New testament or Will of Christ This title teacheth that there is a double Couenant betweene GOD and man the one old the other new the one of the law the other of the Gospell the first of workes the second of grace Againe it serueth to condemne the cursed sacriledge of the Church of Rome which addeth and detracteth altereth and mingleth it with the leauen of her owne inuentions This is a great comfort to all Gods children to consider that all faithfull Christians are the heires of Christ to whoÌ„ he hath promised saluation of their soules and forgiuenes of their sinnes As we haue seene the seuerall names of this Sacrament which shew the nature thereof vnto vs so now we will set downe k What the Lords Supper is what the Lords Supper is The Supper of the Lord is the second Sacrament wherein by visible receiuing of bread and wine is represented our spirituall communion with the body and blood of Christ Heere God is present and sitteth as president at this Table he offereth vnto vs his owne Son for our iustification and therefore this Supper must be reuerently regarded and diligently frequented of vs. In this Sacrament l In the lords Supper consider hiâ— parts and his vses we are in like manner to consider the parts and the vses thereof The parts are partly outward and partly inward For it fareth no otherwise with the Sacrament then it doth with man considered in his
partes A man is a compound creature made of flesh and of a reasonable soule as Athanasius speaketh in his Creede If the question were asked whether man were a mortall creature or immortall earthly or heauenly visible or inuisible No man coulde rightly answere without a distinction to wit that he is earthly touching his body heauenly touching his spirit In like sort we must consider touching the lords supper which is made of an earthly and an heauenly thing and therefore if the question be demaunded whether it be an earthly or an heauenly thing Wee must resolue that in part it is earthly and in part heauenly earthly in the figure and heauenly in the matter that is signified We must acknowledge from hence the diuers natures and partes of it distinguishing the one from the other Then had neuer risen so great contētion confusion in the Church of Christ touching this Supper if this distinction had heene wisely obserued and if what is proper vnto the outward parts and what proper to the inwarde had beene duely marked The ignorance of this point hath bred much debate and kindled a fire that will very hardly bee quenched The outward parts are m The outward parts are foure foure First the Minister who is to take the bread and wine into his handes n 1 Cor. 11 23 after the example of Christ to separate the Bread and Wine so taken from their common vse to an holy to breake the bread to poure out the Wine and deliuer them both into the handes of all the people present for it is not for euerie man to minister in the Church of God and to bestowe and dispose the Mysteries of Christ The Apostles were present at the Supper not as dispensers but as communicants not as Ministers but as ghesse Christ was as the maister and maker of the Feast instituting with his owne hands the Sacrament of his grace So then they are not consecrated to be Priestes of the New testament but preachers of the Gospell and ministers of the Sacraments and therefore priuate persons may not take this Supper to themselues or deliuer it to others The second part is the word of Institution o Luke 22 19 This is my body that is this bread is p Tertul. lib. 4. cont Marcio august conr adimant cap. 12. a signe of my bodie which shortly shall be crucified for you this cup is a true signe of my Bloode presently to be shed to confirme the new Couenant of GOD touching forgiuenesse of sins and eternall life These words are not properly but figuratiuely to be vnderstood beeing Sacramentall speeches Thus the Scripture speaketh of q Gen. 17 10 Circumcision of the Paschall Lambe The third outward part are bread wine fit signes to signify our spirituall nourishment by eating the body and drinking the bloode of Christ In baptisme wee haue one onely signe but in this supper r Mark 14 12 we haue two to note out our full and perfect nourishment by Christ Neither did Christ deliuer the deceiueable shewes of bread and wine or cast a mist before the eies of his Disciples to make them thinke it Bread which was no bread or wine which was no wine but he gaue them true bread and the true fruite of the vine ſ 1 cor 10 16 as the Apostle calleth them after the blessing breaking consecration Heereby falleth to the ground the mystery of transubstantiation the most mishapen monster that euer liued or was deuised It bringeth in a false Christ and turneth him into an Idoll it maketh Sacraments without signes it maketh Christ to haue an infinite body who is like to vs in all things t Heb. 4 15 sinne onely excepted Lastly it confoundeth heauen and earth together Obiection Neither let any obiect that Christ hath now a glorified body sitting at the right hand of his Father and therfore his body hath a great priuiledge aboue ours to bee in diuers places at the same time Answere For first when the holy Supper was instituted the body of Christ was not glorified Againe glorification doth not take away the nature of a true body but taketh away the infirmity and weaknes thereof Take away space of place from a body and it remaineth no longer a true body but the essence of it is abolished u Aug. epist 57. ad Dardan as Austine hath well determined Againe if Christ deliuered both signes the people ought to receiue vnder both kindes so that they may be iustly called Church-robbers who haue takan frō the people the vse of the cup and a Gal. 3 15. wretched deprauers of Christs testament depriuing the right heires of their inheritance ingrossing into their hands the goods of others They make it of the essence of the Sacrament to vse vnleauened bread and to mingle water with wine which Christ neuer ordained or commanded but that which is necessary they esteeme as needles and superfluous thus transgressing the commandement of God by their owne traditions The fourth outward part are the Communicants whose duty it is c Mat. 26 26. to take the bread and wine into their hands to eate the bread and to drinke the wine to the nourishment of their bodies He did not bid them to reserue the outward signes to hold them vp and adore them or cal the Sacrament their Lord and their God he did not command them to offer them vp to God the Father as a propitiatory sacrifice for the quicke and dead as is vsed in their vnbloody or rather most bloody Masse which hath caused so much innocent blood of the blessed martyrs to be shed d Reu. 6 7.10 who being killed for the word of God and the testimony which they maintained their soules vnder the Altar cry day and night with a loud voice vnto the Lord holy and true to iudge and auenge their blood on them that dwell on the earth Lastly heereby are ouerthrowne the priuate Masses of the Church of Rome which now grow to be too commō e 1 Cor. 11 10 and cannot stand with the Communion of Christ who deliuered the signes of bread and wine to all the Disciples that were present they did not stand by and gaze one vpon another but receiued the Supper of the Lord together The outward parts haue bin hitherto handled which being rightly performed f What Consecration is there followeth consecration which is a separation of the outward signes from their ordinary vse to an holy and spirituall vse that whereas before they serued for the body now they are made instruments of grace and seales of the righteousnes by faith The inward parts follow g The inward parts of this Supper are foure which are foure First God the Father who appointed his Son to performe the gracious worke of our redemption and in the fulnesse of time sent him into the world h Rom. 4 2 5 who dyed for our sinnes and rose againe for our
legier-demaine Christ took bread d Mat. 26.26 Mar. 14 22. Luk. 22 19. 1 Cor. 11 24 as the Euangelists note such no doubt as was appointed to be eaten with the Paschall Lambe and not of purpose prepared apart for the Supper but in the papacy they vse thin wafers not fit to nourish nor scarce deseruing the name of bread howbeit shaped after the fashion of mony and stamped with the Image of a Crucifixe thereby to call to remembrance that the Lord was betrayed of Iudas for thirty pence and that hee was crucified for vs vpon the Crosse Christ gaue thanks to his Father for the benefit of our redemption and blessed the bread and sanctified it to be the figure and remembrance of his body giuen for vs but Bellarmine e Bellar. lib. 4 cap. 13. de Eucharist vnderstandeth it that he turned the substaÌ„ce of the bread into the substance of his body so that this consecration is no other with them theÌ„ the monster of transubstantiation whereof there is not one word or sillable in the word of God Christ brake the bread not onely that hee might distribute it and diuide it among them but to the end he might represent the breaking that is the crucifying of his body but among the papists the bread is not broken but euery one hath a little wafer in the Masse the Priest breaketh the host but he doth not distribute it or deliuer it among those that are present Christ gaue the bread to the Disciples whereas they giue it not to the people but offer it vp to God the Father imagining that they offer vp his Son for the sins of the quick and the dead and for the soules departed and detained in Purgatory and they lift vp the bread and shew it to the beholders to be worshipped of theÌ„ al which tend to the dishonour of God to weaken the comfort of the people and to crucifie him againe who by the onely sacrifice of his death hath purged away the sins of al that beleeue and purchased vnto them the fauour of God his Father Christ willed his Disciples to take the bread into their hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word properly signifieth for as hee tooke it into his hands so he commandeth them to do but these doe not deliuer the bread into the Communicants hands but put it into their mouths as if forsooth the hands were more prophane and polluted then the mouth or the mouth more holy then the hands which notwithstanding they may not eate and swallow but must hold it on their tongue vntill it melt and dissolue by the heat of the mouth which argueth intollerable stupidity and superstition Lastly Christ also tooke the cup and bad them all drinke of the wine the fruite of the vine which before had eaten of the bread but the Papists who haue g Papists why so called submitted themselues to the seruice of the Pope and thence drawne their names say that he commanded them to drinke his owne blood vnder the forme of wine and yet withall they keepe the h Bellar. lib. 4. cap. 25. de Euchar people of God from drinking of the cup as if hee had not shed his blood for them Thus we see that in the institution we haue no mention at all of reall presence or Transubstantiation or eleuation or adoration or reseruation or Masse or oblation or Purgatory or propitiatory and vnbloody sacrifice in all which standeth the life and substance of the popish Eucharist so that there is nothing almost expressed by the Euangelists in the celebration of the Supper but they eyther by their false expositions haue wrested or by their sacrilegious detractions haue mingled or by their presumptuous alterations haue corrupted or by their superstitious additions haue shamefully and horribly depraued The second point i Contentions and contraâ—ieties among the Papists is touching their contentions contrarieties which are plentifully found among them for as they could neuer agree with the truth so they cannot yet accord with themselues and if their tongues be diuided one against another no maruell if they speake against vs. First they make moue a question whether the body of Christ be eaten with the mouth of the body and passe into the belly or onely by faith Some of them hold k Antonin part 3 ca. 6 sect 3 de defect Miss he is taken bodily into the mouth but goeth not into the belly Others that he passeth into the belly and remaineth there so long as the Species of bread abideth And others go farther that the body of Christ may be vomited vpward by the mouth and purged downeward by the draught Secondly they dispute whether the body of Christ bee broken and chewed with the teeth or not Pope Nicholas in a councell holden at Rome caused Berengarius to recant in this wise l De Consecraâ— dist 2 ca. Ego Bereng I beleeue that the body of our Lord Iesus Christ sensibly and in very deed is touched with the hands of the Priests broken and ground with the teeth of the faithfull Others thinke that nothing is broken truely but only in shew others that the accidents of bread are broken and chewed digested and euacuated and that they are accidents by which wee are nourished and strengthened Thirdly they are much troubled and perplexed whether Myce eating the Sacrament doe also eat the body of Christ Peter Lumbard master of the sentences m Sent. lib. 4. dist 13. standeth in a brown study and resteth in a muse and mammering cannot teach himselfe saying What is it that the Mouse receiueth God knoweth Neuertheles in the end he giueth his resolution thus It may well be said that bruite beastes doe not receiue the body of Christ But the Doctors of Paris haue censured him and corrected his iudgement and say Hic magister non tenetur Here the maister is not to be followed so that now it is the common and receiued opinion that the Mouse eating the Sacrament eateth and receiueth the body of Christ Thus they make the Supper of Christ instituted for Myce and vermine and hold that beastes may haue as great benefit by carnall eating as the beleeuers They cannot agree among themselues whether the substance of bread bee turned into the body of Christ or whether the bread be consumed to nothing then the body of Christ brought in place of it Whether the water mingled with wine in the Challice be transubstantiated into the bloud of Christ or be consumed to nothing or be turned into the vitall humors of Christ or not whether the wormes engendred in the Eucharist come from the substaÌ„ce of the bread or from the accidents or from the ayre Lastly there is great diuersity between them with what words their consecration is wrought and how many words are directly precisely required to the forme therof touching the which they are not as yet agreed It were no hard matter to make an
or difficulty to say this is my body when he gaue a signe of his body declaring thereby that by these words My body he vnderstood the signe of his body expounding the former by the latter It is also very waighty and worthy to be considered Epist 23. which he writeth in his Epistle to Boniface If the Sacrament had not a resemblance of the things whereof they are Sacraments they should not be SacrameÌ„ts at all but because of this most commonly they take the name of the things themselues so then as the Sacrament of Christs body is after a sort the body of Christ and the Sacrament of Christs blood is after a sort the blood of Christ so the Sacrament of faith is faith If he had verily beleeued that it is really the bodye of Christ he would neuer haue said this Sacrament is after a certaine fashion the body of Christ as euery man would laugh vs to scorne if we should say that Paul was after a sort a man or Peter was after a sort a man who were men truely and indeed And in another place he saith e Tract 50 in Iohan. Wee haue euer Iesus Christ according to the presence of his Maiesty but according to the presence of his flesh hee hath truely sa de to his Disciples Mee shall ye not haue alwayes Mat. 26 11. Origen also is plaine for vs writing vpon Mat. 15 Mat. 16 11 where he saith f Orig hom in Mat. 15. This meat which is sanctified by the word of God by prayer as touching his matter goeth downe into the belly and is voyded into the draught Let vs come to Chrysostome who aboue al the rest is vehement in his amplifications excessiue in the hight of his eloquence being desirous to draw the people to a reuerence of this Sacrament to redresse the abuses thereof crept in of which he complaineth in all places of his workes yet when hee speaketh properly he teacheth as others teach and writeth as others write as when he saith g Chrysost hom 83 in Math. If Christ be not dead wherof is this Sacrament a signe and token And likewise in that place When our Lord gaue the Sacrament he gaue w ne And if he gaue wine then by consequent hee gaue bread also which ouerthroweth such as h Dureus in Whâ—t say he took bread but gaue it not he tooke wine but gaue it not If these places bee not plaine and pregnant enough heare yet much plainer He demandeth i Hom. 24 in 1 Cor. What is this bread He answereth himselfe The body of Christ now least any should imagine some change of substance and the maintainers of Transubstantiation begin to lift vp their eares he addeth immediately And what are they made which partake thereof He answereth The body of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the same place he telleth vs We must mount on high like Eagles if we will come neare to that body And in the vnperfect worke vpon Mathew if that worke be Chrysostomes k Câ—â—â—â—ost oper inâ—â—â—â—â—r Mat. hom 11. If it bee so dangerous a thing to transferre to priuate vses those sanctisied vessels in which the true body of Christ was not but the mystery of his body how much more the vessels of our bodies which God hath prepared for his habitation But of all other testimonies none is more euident then an Epistle of his written to Caesarius in the time of his banishment which albeit it be not printed among his workes l Pet. Martyr loc class 4. c. 10. sâ—ct 31. yet is auouched to be extant in the Library at Florence Before the bread be sanctified wee call it bread but when the grace of God hath sanctified it it is surely freed from the name of bread and is thought worthy to be called the body of our Lord though the nature of bread remaine in it True it is m Bellar. de Euchar. lib. 2 cap. 22. Bellarmine denyeth that euer he wrote any such thing howbeit Gregory of Valence admitteth the words confesseth the place and yet goeth about to shift it off and to weaken this witnesse as if it were not written by that godly and golden Father n Greg. de Valen lib. de transub but by one Iohn of Constantinople Thus he would delude and deceiue his Reader forasmuch as that Iohn was no other then Iohn Chrysostome and Iohn Chrysostome was Bishop of Constantinople Their owne glosse maketh this exposition o De Cons dist 2. Vocatur corpus Christi id est significat corpus Christi It is called the body of Christ that is it signifieth his body Adde to these the witnes of Maximus the Greeke p In eccles Hierar Scholiast who opposeth the signes to the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these things are signes but not the truth I will shut vp all these authorities and allegations with the words of Gelasius Bishop of Rome q Gelas in his booke of two Natures Surely the Sacrament of the body and blood of Christ which wee receiue are diuine things for that also by them we are made partakers of the diuine nature and yet neuerthelesse the substance nature of the bread and wine do not cease to remaine Can any speake more cleerely and euidently then these do Or haue any of our owne writers written more plainely and distinctly against popish Transubstantiation How then are they deceiued that thinke we wrest the words of Institution Or that we impose vpon the people more to bee beleeued then can be collected concluded out of the Scripture or that we teach and receiue more as authenticall out of Caluine Beza and other later authors then the ancient Fathers euer deliuered I wil briefly answere an obiection which these produce out of Cyprian in his Tract of the Lords Supper Obiect r Cyprian de coen dom This bread is changed not in shape but in nature and by omnipotency of God is made flesh To which I reply 4. things First Answere a change of nature doth not euermore import a change of substance A wicked person when he repenteth and turneth vnto God changeth his nature but the alteration is in quality not in substance there is a kinde of conuersion but no Transubstantiation Secondly this booke is but a bastard it beareth vpon it the name of Cyprian but it is a counterfeit Å¿ Censur patruÌ„ authore Rob. Coco pa. 75 as is sâ—â—ficiently and substantially prooued euen by the confession of the Papists themselues And whosoeuer will vouchsafe to reade the booke it selfe may easily discerne by the style as it were by the smell that it came out of some Couent or Cloister it is in many places so barbarous Thirdly if the word Nature should be taken for Substance in this place it must expresly contradict sundry testimonies of those writers which wee haue alledged before who deny that the nature of bread is changed that is
the substance Lastly this Author is so farre from saying that the bread is conuerted into the flesh of Christ that hee saith the contrary to wit that this bread is conuerted into our flesh and our blood and serueth for our life and the increasing of our bodies Thus we see that the ancient Fathers held the same faith that we hold and differ not in iudgement from the reformed Churches nor the reformed Churches from them as we shall shew God willing more at large in another place And thus I haue runne ouer these three poynts which I purposed and proposed to handle in the beginning all which are more at large to be seene in the Treatise following This I offer the second time to your Worships consideration as a witnesse of my loue and a testimony of the sauours I haue receiued My meaning was and yet is that it should first come vnto your view and from you for your sake to the vse of the Church of God euen of as many as can make any vse of these my simple labours I haue prosecuted these points at large but I cease from troubling you any further cōmending you to his good hand who t Ioh. 13 1 loueth them to the end whom once he loueth u Rom. 11 29 whose guifts and graces are without repentance and so wishing all good from the Almighty a Reuel 5 13. that sitteth vpon the Throne and from the Lambe which liueth for euermore both to your selfe to your good Lady to your hopefull Children and to your whole family I ende and rest Your worships euer in the Lord William Attersoll The Praeface to the Reader IT is wel said Aul. Gel. noct Attic lib. 18. cap. 6. that the very title of a book hath a certain pleasant allurement to draw men to the reading therof The argument of this Tretise is of the Sacraments a comfortable portion of the Scriptures a necessary part of the Catechisme There is no knowledge comparable to the knowledge of Gods word there is no parcel of Gods word more holsome and heauenly then the Sacraments There is no Sacrament more excellent and effectuall then the Supper of the Lord which is a medicine to them that are sicke a preseruatiue to them that are whole a cordiall to them that are weake and a precious treasure to them that are in wants being an instrument to conuay vnto vs the benefit of Christs Passion and the assurance of our owne saluation Neuerthelesse there is no ordinance of God more neglected of vs nor lesse regarded among vs. We cannot be ignorant that it was instituted by the Lord of life to giue vs life and in remembrance of his death to take from vs the feare of death and therefore in the words of institution he said to his Disciples This is my body which was giuen for you Math 26 26. this is my bloud which was shed for you to the end we might behold him liuely described before our eies I haue desired and endeuoured not only to teach this trueth to the most simple and to informe the consciences of those that are ignorant but also to bring to light such doubtful and difficult poynts as may any way trouble the vnlearned Here then the discreet Reader shal meet with fit matter both to satisfie sundry not well aduised among our selues and finde sufficient armour to ouerthrow the opē common aduersaries Touching the errours crept in among vs as it were into the bosome of the Church as well in practise as in iudgement I haue aymed especially at two things both to reforme some and to informe others To reforme such as thinks they are left at liberty to receiue when they list and whether they list and to informe such as call in question the lawfulnesse of kneeling at the Communion according to the order established and commanded the one sort erring in action the other being deceiued in opinion First for the better discouering and preuenting of their spirituall danger I haue laboured to set before the faces of all drowsie professors Against negligent commers to the Communion their slacknes and sluggishnes in comming to the Table of the Lord and answered such obiections as they vsually alledge in their own defence for asmuch as there is no sluggard but he is wise in his owne eyes Was Christ made man for vs subiect to our infirmities beaten with stripes crowned with thorns and pierced with nailes that we should despise the blessed Sacrament that resembleth and representeth all these vnto vs which is as a looking glasse wherein we may behold him crucified and hanging vppon the crosse Chrysost hom 60. ad pop An. 〈…〉 Hee is a shepheard that feedeth his Sheepe with his owne bloud and nourisheth them with his owne substance If an earthly Prince should call vs as his guesse to sit downe at his Table would any bee so foolish or so froward as to refuse to come Behold the King of Heauen and earth inuiteth vs to his heauenly banquet and therefore we ought not to stop our eares or to withdraw our selues to perdition True it is all men almost come thicke and threefold at Easter or else they should not think themselues to be good subiects then they offer themselues without difference and distinction howbeit at other times they make no cōscience of their ordinary absence almost continual negligence Such as come not at other times it is to be feared they come not in knowledge at that time For if they come at Easter in conscience of Gods comandement more then for feare of the Princes law and with a feeling of their own wants rather then for forme and fashion sake they would fit themselues for this woorke at all times of the yeare so often as the Sacrament is deliuered Indeede none ought to present themselues being vnprepared presume to handle the outward signes of the body and bloud of Christ comming in impiety impenitency Mat. 22 11. like to the guesse in the Gospell that came without his wedding garment notwithstanding when we haue made our selues ready wee must not abstaine and absent our selues from it at our owne pleasure for then we make our selues guilty of the body and bloud of Christ 1 Cor 11 27. and vnworthy of any mercy to be reaped and receiued Wee may not be weary in well doing Gal 6 9. but must bee forward in the religious exercises of our faith taking all oportunity to performe this commandement of comming often to his Table 1 Cor 11 26. This is one sinne among others that draweth downe heauy iudgements vpon vs and our soules 1 Cor 11 30. for this cause many are weake and sickely among vs and many sleep yea it prepareth the way for farther vengeance except we repent of our euill wayes and amend our former negligence by greater diligence It is not enough that we submit our selues to the hearing of the word vnlesse withall we ioyne
of this reason standeth vpon such feete as themselues haue shaped vnto it to wit that such gesture is necessary to be vsed at this Sacrament as is vsuall at a supper or a banket If then it be left free for vs to vse what gesture wee please sitting or lying or standing or walking or groueling or bending how can they hold with any colour kneeling to be vnlawfull at the CommunioÌ„ The 4. answer Lastly we cannot but confesse that kneeling in prayer is the fittest gesture to expresse the humility of our mindes and the maiesty of God and the excellency of the mysteries we do partake and our obedience to the Magistrate Tertul. de orat cap. 12. Tertullian that liued in the beginning of the second CeÌ„tury holdeth assidere irreuerens that it is an vnreuerent thing to sit at prayer But the Supper of the Lord is administred and receiued among vs with a notable effectuall prayer which the Minister pronounceth and the Communicant heareth Obiection If any obiect as many do obiect that by this reason the Minister ought to kneele that vttereth the prayer not the people that receiue the Supper I answere first they do but dally with vs Answere and deceiue themselues For they know the Minister cannot conueniently kneele as the manner of deliuering is vsed and obserued among vs which is not disliked or disprooued by any of them to wit by going to euery one apart vnto his seate and therfore CHRIST also sate at his thanksgiuing And heerein do the orders of the Churches differ among themselues in some places the Minister remoueth not and the people walke as with vs the Minister walketh and the people remoue not Now as in the preaching of the word the Minister that conceiueth the prayer standeth that he may be the better heard and vnderstood of the people whose voice he is to God they kneele ioyning with him so it is in the Lords Supper the Minister standeth because otherwise hee cannot passe from place to place nor dispatch that holy worke with any quicke expedition Secondly albeit the Minister onely do by liuely voice vtter the prayer yet it appeareth by the testimony of the ancient that the receiuer was also to ioyne with the Minister and to say Amen Euseb ecclesiast histor lib. 6. ca. 43. and in english 42. as we may read in the Ecclesiasticall history of Eusebius relating the Epistle of Cornelius Bishop of Rome touching Nouatus who being puffed vp with pride left those without hope of saluation that through infirmity of the flesh fell in time of persecutions And afterward in that history he reporteth that Dionysius Bishop of Alexandria wrote vnto Xystus Bishop of Rome touching a certaine man who hearing the interrogatories answeres vsed in baptisme came vnto him weeping and wailing falling prostrate before his feet he confessed plainely that the baptisme wherewithall he had beene baptized of the Hereticks had no agreement with that which was in vse in that Church and thereupon desired to bee baptized according to the same manner What answere the Bishop made and how he satisfied him Eusebius declareth in these words Ecclesi histor li. 7 ca. 9. after the Greeke but the 8. in english He prayed that hee might receiue this most sincere purification the which thing I durst not do but told him that the daily Communion many times ministred might suffice him when he had heard thanksgiuing sounded in the Church and he himselfe had sung thereunto Amen when he had beene present at the Lords Table and had stretched forth his hand to receiue that holy food had communicated and of a long time had beene partaker of the body and blood of our Lord Iesus Christ Albeit therefore the baptisme which he had receiued were full of sundry impieties and blasphemies and farre vnlike that vsed in the true Church and that hee were so sore perplexed in minde and troubled in conscience that he durst not presume to lift vp his eies to God because hee had beene baptized with such prophane wordes and ceremonies yet hee aduised him to comfort himselfe with his often partaking the holy Communion in asmuch as he had stretched forth his hand to receiue it and had answered Amen at the taking of it I will adde one testimony more out of Cyrill Cyril catech pa. 2â—5 gra Id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is bending the hand receiue the body of Christ saying Amen And more expressely a little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is After thou hast been partaker of the body of Christ draw near also to the Cup of his bloud to wit in the form of wine prostrating thy selfe and worshipping God saying Amen De Sacram lib. 4. cap. 6. Obseruations out of Cyrils testimony whiles thou beÌ„dest thy hand to take it c. The lâ—ke might bee saide out of Ambrose that as the minister did pray for them so they also were not idle but prayed for themselues These Testimonies are very full to note out the vsuall custom of these times out of which I obserue these 4. particulars first that the bread was not woÌ„t to be put popt into their mouths but the people tooke it in their handes and so likewise of the cup. Secondly that they receiued the cup of the Lord as well as the bread and were not vsed to haue dry Communions as the Church of Rome diateth her Disciples Thirdly that the people dâ—d consent to the prayer of the minister did say Amen Lastly that they vsed to bow down worship God with all reuerence to whom they prayed in the action of receiuing answering Amen The two former points serue to conuince the practise of the Papists that thrust the bread into the mouths of the coÌ„municants and depriue them vtterly of the cup and the two latter such of our brethren among vâ— as vrge the necessity of sitting and condemne the gesture of kneeling as an impiety for asmuch as wee see the people in those tâ—mes did both bow their haÌ„ds to take it Application of the former testimonies prostrate their bodâ—es to receiue it with prayer And I would gladly be informed and resolued by these when the minister prayeth that the body of Christ may bee an effectuall instrument sanctified of God for the preseruation of their bodies soules whether they do not in their hearts and soules ioyne with him earnestly crauing and desiring this blessing If they do not it argueth against themselues little reuerence in receiuing and smal conscience in comming to this Sacrament to be no more moued then stones and to sit as senceles as their seats when prayer is made not to coÌ„sent vnto it wherof notwithstanding I do not nor dare not eâ—ther to accuse them or to suspect them If they do is it not fitter or at least as fit to pray kneeling as sitting For if it be
as we haue seene the truth of the doctrin let vs consider the vses therof First is the Minister of the substance of the Sacram. and a principall part of Christs institution Then he must consider it is his duty being authorised frō God by his Church to sanctifie the outward elements and administer the same to deliuer the outward signes offer thē to the receiuers His workes therefore are to put apart consecrate the signs to an holy vse to open declare the couenant of God to pray for his blessing promised vpon his owne ordinance to giue thanks for the blessed worke of our redemption to offer giue and deliuer aright the cretures so sanctified in baptisme to sprinkle with water wash the body to be baptized in the Lords supper to deliuer the bread to be eaten and the wine to bee drunke to the spirituall nourishment of the Church So then the Minister ought not to refuse to baptize such as are broght vnto him Shall the seruant refuse to doe the worke of his maister When Christ the maister shall say Goe and baptize shall he answere againe I will not when the Centurion saith to his seruant Goe he goeth when he saith Come he cometh If the Lord keeper of the Kings broad seale should proudly and presumptuously disdaine to set the seale to the Princes letters pattents were he not well worthy to bee displaced and remoued So if the Minister through enuy or hatred or any other sinister affection which ought not to be harbored in their breast shall refuse to put the seale to the Lords Couenant and hinder little children from comming to Christ he deserueth iustly to be displaced and to beare office no longer in the citty of God but to be remoued for his contempt q 1 King 2 35 as Salomon put downe Abiathar Vse 2 Secondly is it a necessary point of the Sacrament that it be ministred by a Minister Then it condemneth all those that put these seales into a wrong hand and all priuate persons that violently rush vpon this calling and take vpon them to meddle with the administration of the Sacraments with vnwashen hands seeing the dispensatiō of the word and Sacraments is so linked annexed and ioyned together by God that a deniall of licence to do the one is a deniall to do the other and contrariwise the licence to one is licence to the other Christ neuer gaue to priuate persons any such commandement hee neuer committed to them any such office hee neuer commended to their care these holy actions he neuer called thē to this honor he neuer laide vpon them this charge and therefore they haue no part nor fellowship in this businesse If notwithstanding these restrainings of authority from them they will run and rush forward where they should hang backeward their sinne lieth at the doore their punishment hastneth and their iudgement sleepeth not Lastly if the Minister be an outward part of the Sacrament Vse 3 we must beware and take heede wee ascribe not to the Minister that which is proper to Christ and so rob him of the honour due vnto his name The Minister may offer the signe hee cannot bestow the thing signified hee may baptize the bodye hee cannot cleanse the soule hee may deliuer the bread and wine hee cannot giue the body and blood of Christ Iohn may wash with water hee cannot giue the Spirite Man indeed pronounceth the word but God sealeth vp his grace in the heart man sprinkleth the bodye with water but God maketh cleane the soule by the blood of Christ man may take away the filth of the flesh but Christ must purge the conscience from dead works who is that blessed Lambe of God that r Iohn 1 29. taketh away the sins of the world For as Paul ſ 1 Cor. 3 6. planteth and Apollos watereth but God giueth the increase so the Minister offereth the element and outward signe but God giueth the heauenly grace It belongeth to the Minister to handle the externall part it belongeth as a peculiar dignity to Christ to bestow grace to giue faith regeneration t Mat. 3 11. and forgiuenesse of sinnes and to baptize with the Holy-Ghost This truth Iohn confesseth I baptize with water but one commeth after mee who is mightier then I he shall baptize you with the Holy-Ghost Where we see he maketh a flat opposition betweene himselfe and Christ betweene his baptisme and the baptisme of Christ As on the one side wee must take heede of the contempt of him that teacheth and ministreth the Sacraments because the contempt of the word Sacraments doth necessarily follow the contempt of his person so we must beware we attribute or giue not to him more thē his right lest the power of the word force of the Sacraments be attributed to his person whereby men rob God of his glory spoile themselues of the fruite of them both This was it wherein the n 1 Cor. 1 22. Corinthians offended when they said I am Pauls I am Apollos I am Cephas I am Christs Wherefore to keepe a golden meane betweene too much and too little we must doe as if a Prince should send vs some present by one of the meanest messengers of his house we would receiue him fauourably and entertaine him honourably for the guifts sake which he bringeth vnto vs but the guift it selfe we would receiue for the Kings sake from whom it was sent So it becommeth euery one of vs to doe God hath committed to his messengers and Ministers the word of reconciliation we must haue them in singular loue for their workes sake that labour among vs but the worde Sacraments we must receiue for the Lords sake from whō they come Thus much of the first outward part to wit the Minister CHAP. V. Of the second outward part of a Sacrament THe second outward part of a Sacrament a The word of institution a necessary part of the Sacrament is the word necessarily required to the substance of a Sacrament for b August in Ioh. 13. Tract 18. the word is added and ioyned to the element and there is made a Sacrament This sacramental word is the word of institution which God in each Sacrament hath after a speciall manner set downe consisting partly of a commandement by which Christ appointeth the administration of Sacraments and partly of a promise annexed wherby God ordaineth that the outward elements shal be instruments and seales of his graces as for example when Christ saith c Mat. 28 19. Goe teach all Nations and baptize them there is a commandement to warrant the vse practise of Baptisme the promise likewise is in the next words Into the name of the Father and of the Sonne and of the Holy Ghost So touching the other Sacrament of his supper when he saith d Mat. 26 26.27 Take ye eate ye drinke ye do this in remembrance of me loe there is the commandement
saluation annexed vnto the vsing of them are voide and nothing worth hereby the imagined and deuised Sacraments of the Church of Rome are condemned which deliuereth that it hath not receiued of the Lord and imposeth that to bee beleeued which it neuer learned in the word Hereby the last annoyling or extreame vnction is excluded wanting the word to warrant the continuall practise of it Also their confirmation hath neyther worde to institute the practise nor element ro assure any grace nor promise to approue any vse True it is they haue words to administer it but they are words of men not of God vnwritten not written of tradition not of Scripture The like might bee saide of mariage though we confesse and acknowledge it to bee an holy ordinance and m Heb. 13 4. honourable institution of God yet was it made no Sacrament hauing no word of institution no promise of sanctification and saluation annexed vnto all the faishfull vsers thereof neyther is it an instrument whereby God applyeth Christ and his sauing benefits to the comfort and consolation of his children Wherefore to conclude this point wee affirme that neyther the sonnes of Romulus at Rome nor of Remus at Rhemes shall euer be able to shew and proue that they are to be acknowledged receiued as Sacraments of the church which haue no warrant of the worde to command them nor promise annexed to assure the sauing graces of Christ to the worthy receiuers of them But such are their fiue pretended Sacraments of confirmation penance orders matrimony and extreame vnction wanting eyther the word or promise or both and therefore wee cannot receiue we cannot acknowledge we cannot beleeue them Thus much of the second outward part namely the word of institution CHAP. VI. Of the third outward part of a Sacrament THe third outward part of a Sacrament is the a The signe is an outward part of the Sacrament element or outward signe For wheresoeuer there is a Sacrament there must of necessity be a signe such as water is in baptisme and bread and wine in the Lords supper not of their owne nature but by the ordinance of God which are sanctified by the especiall word and prayer Therefore Iohn the Baptist baptized with water Christ when he instituted his last Supper tooke bread and brake it and gaue it to his Disciples Likewise hee tooke the cup wherein was the fruite of the Vine as appeareth when he b Mar. 14 25. saide I will drinke no more of the fruite of the Vine vntill that day that I drinke it new in the kingdome of God Seeing then it is cleare there must in euery Sacrament be a visible signe that may be seene and handled let vs see how we may profitably apply this to our instruction First seeing the signes and Sacramental rites are outward parts we must take heede wee ascribe not too much to the outward signe and so commit idolatry to the creature For the Water in Baptisme hath not power in it selfe force to wash away sin but by the ordinance of God it is made a signe and seale of regeneration Euen as the water of Iordan where Iohn baptized was no better then the waters of others places and Countries neyther had any strength and vertue to cleanse the Leapars that washed in it yet by the blessing of God Naaman the Syrian c 2 King 5 12 14. washing himselfe seauen times therein according to the direction of the Prophet was cleansed and healed of his leaprosie So the water vsed in the Sacrament of baptisme is in nature and substance the same with ordinary and common water neither hath it vigor and vertue to cleanse the soule yet by the institution of God it is appointed to seale vp the assurance of remission of sinnes Notwithstanding this confidence in the outward signe which in it selfe is as nothing hath since the fall of man rested and remained in his corrupt nature flattering himselfe and deceiuing his owne soule This fond and false opinion was in Adam immediately after his transgressiō he did attribute too much to the tree of life which had in it selfe no more life then the rest of the trees in the garden and therefore God would thrust him out of the garden e Gen. 3 22. least he should beguile himselfe with that conceite and imagination Thus did the Israelites trust too much in the Arke a signe of Gods comfortable presence and protection attributing saluation thereunto saying f 1 Sam. 4 3. It may saue vs out of the hands of our enemies therefore God ouerthrew them and gaue them into the hands of the Philistims The like we might say of their circumcision they gloried much of it and rested altogether in it and thought themselues wholy discharged by it howsoeuer they liued and whatsoeuer they practised This is the common error of the ignorant people they imagine they haue done God good seruice and sufficiently discharged their duty when they haue beene at the Communion albeit they know not what they haue receiued nor how it is to bee receiued albeit they know not nor vnderstand the meaning of the institution nor to what end it was ordained If they can say Lord wee haue eate and drunke in thy presence wee haue beene at thine owne Table wee haue sit downe with thee as thy guests we haue beene partakers of thy Supper they blesse themselues in their owne ignorance and thinke thēselues as sound Christians as any that liue in the Church Thus do these silly soules deceiue themselues and instead of the comfort of the Spirite they heape vpon themselues further damnation if they see any wilfully abstaine and and sent themselues from communicating comming to the Sacraments they are ready to condemne them and cry out against them and pronounce sentence vpon them howbeit they neuer consider their owne wayes that it were better neuer to receiue the Sacrament of the Supper of the Lord then to receiue ignorantly brutishly and vnworthily forasmuch as they are guilty of the bodye and blood of Christ Not that any should bee nourished or encouraged in their wilful recusancy but that al persons should learne to know what they do and whereabout they goe and wherefore they do receiue and so walke in the light as children of the light and thereby finde comfort rest in their owne hearts Againe we are taught hereby that they are no Sacraments Vse 2 that haue no signe no seale no element to signify to strengthen and to seale vp the promises of saluation For as we shewed before that euery Sacrament must haue Gods word to warrant it so must it haue an outward signe to approue the receiuing of it and to signifie the spiritual grace offered by it Heereby we learne what to hold of transubstantiation a doctrine teaching that the bread wine is turned into the very bodye and blood of Christ namely that it is a very fable to mocke fooles withall For
g TransubstaÌ„tiation ouerthrowne whatsoeuer ouerthroweth the nature and vse of a Sacrament is not to be admitted but omitted neyther to bee receiued but reiected But transubstantiation ouerthroweth and ouerturneth both the nature and vse of a Sacrament and therefore not to be admitted and receiued into the Church For touching the nature of a Sacrament it is confessed h Iren. lib. 4. contr haer cap. 34. that it consisteth of two parts the one earthly and the other heauenly but if after the words of consecration the bread and wine are transubstantiated into the body and blood of Christ then the signe is taken away the element is ouerthrowne the materiall part is abolished and consequently the nature of a Sacrament is ouerturned And touching the vse of a Sacrament there must be an analogy and proportion betweene the signe the thing signified As in Baptisme the element of water washeth and purgeth the bodye so the Holy-Ghost through the blood of Christ cleanseth and sanctifieth the soule Likewise in the Lords Supper as the Substance of bread and wine receiued strengtheneth and comforteth the body so Christ i Ioh. 6 33. receiued by faith nourisheth feedeth the soule The very true principall vse of this Sacrament is to confirme our faith that as surely as those earthly creatures taken and applyed feed our bodies to a bodily life so the body and blood of Christ receiued and applyed by faith feed our soules to eternall life And do not all the faithfull feele a sweete comfort so often as they come to the Lords table by this similitude agreement to consider and know assuredly that as the substance of bread serueth to nourish and doth feede our bodyes so Christ doth feede our soules But if wee must beleeue that the substance of bread and wine is changed cleane gone that nothing remaineth but accidents where is this comfort and consolation How can wee bee assured and strengthened that as our bodies are nourished with the materiall elements so in like manner our soules by feeding on Christ Wherefore while they take away the substance of bread which should nourish the body the nature and vse of the Sacrament is destroyed and wee are spoyled of the comfort of our hearts and strengthning of our faith which wee should haue by this notable comparison and resemblance of the parts So then if wee would receiue comfort in comming to this Communion wee must retaine the substance of the signe as a staffe to stay vp our faith that it do not faile Lastly seeing God giueth vnto vs outward signes of his grace it serueth to teach vs that wheresoeuer and among whomsoeuer God continueth his signes he purposeth to bestow vpon them the things signified by the signes on the other side where God denyeth the meanes he also denyeth the thing wheÌ„ he taketh away the sign he taketh away the grace also This we see in the Turkes and Sarazins because he denyeth vnto them saluation hee taketh from them the seales and assurances of saluation and because he refuseth them to be his Church hee vouchsafeth not vnto them the prerogatiues and priuiledges of his Church Thus it falleth out in the preaching of the word vpon those whom God determineth to saue and to bestow vpon them the guift of faith whereby they are entred into the kingdome of heauen hee sendeth vpon them his word and causeth it to be preached vnto them but when he will not shew mercy but leaue a people in their miserable estate and condition he withdraweth the Ministry from them as we see in the Acts of the Apostles Chap. 16. When they were gone throughout Phrygia and the region of Galatia They were forbidden of the holye Ghost to preach the word in Asia and after they were come to Mysia they assaied to go into Bithinia but the Spirite suffered them not Euen as when God will bring a famine vpon a land he with-holdeth the early and latter raine making the heauen to be as brasse and the earth as iron but when he will send plenty and open the windowes of heauen he sendeth a gracious raine and showers vpon the earth so when he will send a famine not of bread nor a thirst of water but of hearing the word of God hee taketh away his word and the meanes of saluation that they shall wander from sea to sea and runne to and fro to seeke the word of the Lord and shall not finde it but faint for thirst If any aske the question wherfore the Lord forbad Paul to preach the word in Asia and to come into Bythinia we cannot assigne this to be the cause that they were vnworthy to haue the doctrine of saluation offered vnto them forasmuch as they were as worthy as the Macedonians to whoÌ„ the Gospell was preached no more vnworthy then the other Gentiles Neither can we say this was the cause that God foresaw how euery one would receiue or entertaine the Gospel that as he saw them ready and inclined to accept of the word or to reiect it so he vouchsafed or not vouchsafed the same vnto them for hee pronounceth openly that he appeared to them of whom hee was not sought and spake vnto them that neuer asked after him Besides this were to ground the cause of saluation vpon our selues which is out of our selues and to ascribe it to our owne merite which is due onely to his mercy We are all by nature the children of wrath and destitute of the guift of faith if there be any willingnesse in vs to obey it proceedeth from the Spirite of God who as he electeth freely so he calleth freely Now that which is spoken of the preaching of the word may also be applied to the vse of the Sacraments When he purposeth to strengthen the faith which hee hath giuen vnto vs hee vouchsafeth the outward signes and seals of his promises that thereby wee should be assured he meaneth to bestow vpon vs the inward grace represented by them He dealeth iustly and vprightly with vs hee hath no purpose to beguile vs and deceiue vs. For they are no bare or naked much lesse false and lying signes but effectual instruments of the Spirite to conuey the mercies of God in Iesus Christ into our hearts and therefore we must bee carefull to vse them conscionably as certaine pawnes and pledges which God hath commended and committed vnto vs that they might be as witnesses of his loue and fauour towards vs. And thus much of the third outward part to wit the signe CHAP. VII Of the fourth outward part of a Sacrament THe last outward paâ—t of a Sacrament is the a The receiuer is an outward part of the Sacrament receiuer which is as needfull as the outward signe We vnderstand and take heere a receiuer in generall for euery one that commeth to the Sacrament whether good or euill godly or vngodly faithfull or vnfaithfull Such a receiuer is likewise a necessary part of the
Sacrament For no signe hath the substance and essence of a Sacrament vnlesse it be receiued Though there bee a Minister to administer it a word to warrant it a signe to represent it yet vnlesse there be a fit person to receiue it ther can be no Sacrament If the Minister should sprinkle water and alleadge the words of institution where there is no party to be baptized this were a prophaning not a solemnizing of Baptisme or if hee should take bread and wine with prayer and thanksgiuing where none are present to communicate and receiue this were to commit sacriledge not to deliuer a Sacrament Wherefore vnlesse there be a body to be washed and except there bee Communicants to partake the Supper there can bee no Sacrament This appeareth by the words of God vnto Abraham b Gen. 17 12. giuing vnto him circumcision saying Euery male childe of eight daies old shall bee circumcised This also appeareth in the c Mat. 28.19 words of Christ speaking of baptisme and charging the Apostles to baptize the nations in the name of the Father and of the Sonne and of the Holy-Ghost Where he teacheth that it is not sufficient to take water but there must be a washing So when he speaketh of his Supper d Mat. 26 26 27. he saith Take yee eate ye drinke ye so that there must not onely be bread but giuing taking and eating there must not onely be wine but giuing taking and drinking thereof This truth being euidently deliuered let vs see how it may be profitably applied First of all must the Sacraments Vse 1 necessarily be receiued Then it teacheth that the Sacraments without their lawfull vse are no Sacraments at all they are no signes of grace if they bee not vsed This condemneth the keeping reseruing holding vp and carrying about with pompe ostentation the Lords Supper offering vp kneeling downe vnto and adoring a piece of bread all which are horrible prophanations of that comfortable Sacramēt wherby the people is robbed and depriued of a precious part of their peace in Christ The bread feedeth not the body reuiueth not the spirits strengtheneth not the heart by looking and gazing vpon it by touching and handling it but by eating digesting and feeding vpon it so doth the Sacrament strengthen faith not by reseruing and keeping it but by vsing and receiuing of it For Sacraments are actions not dumbe shewes Christ saide not Heare ye see ye gaze ye on but Baptize ye eate yee drinke ye doe yee this in remembrance of me Vse 2 Secondly are the receiuers an outward part of the Sacrament Then the persons that are to receiue must know that diuers duties are to be done and performed of them The persons then that are to receiue must ioyne with the Minister in prayer in quickning their faith in the couenant and promises of God beholding the former workes of the Minister blessing breaking pouring out and distributing ratifying them in their hearts and lastly by receiuing and applying to themselues the visible signes For as we haue shewed if the words of baptisme should be rehearsed ouer the water and no person be present to be baptized it is no baptisme so if the words of institution in the Supper should bee spoken and repeated without eating without drinking without receiuing it were no Sacrament Wherefore we must all learne to detest the e Bellar desacram Euchar. lib. 4. cap. 2. absurd opinion of Bellarmine and other procters of the Romish religion which teach that the bread wine being once consecrate whether they bee receiued or reserued whether they be distributed to be eaten drunk or whether they be kept in boxes vessels of the church for daies moneths and long times and carried solemnly in procession are notwithstanding stil the Sacrament of the body and blood of Christ Against which dotage we spake in the former vse and shall speake f Book 3. c. 6. more in the third booke following Vse 3 Lastly if the receiuing be an outward part then wee are not to rest in the outward participation for so farre went Iudas in the Passeouer so farre went Simon that sorcerer in baptisme and so farre went g Cor. 10.1 2.3 5. the Israelites as the Apostle sheweth They were all baptized vnto Moses in the cloud and in the sea they did all eate the same spirituall meate and did all drinke the same spirituall drinke c. yet with many of them was not God pleased but they were ouerthrowne in the Wildernesse And therefore Iohn Baptist said to the Pharises and Saduces when he saw them come to his baptisme h Mat. 3 7 8. O generation of vipers who hath forewarnd you to flee from the anger to come bring foorth therefore fruite worthy amendment of life Now our righteousnesse must exceede the righteousnesse of the Scribes and Pharisies if we would enter into the kingdome of heauen Let vs all therefore haue this profitable meditation so often as wee deale with the Sacraments and come vnto them we must looke further thē to the outward sight we must consider more then the externall signe otherwise as we approach without preparation so we depart without edification And thus much of the foure outward parts of a Sacrament to wit the Minister the word the signe and the receiuer CHAP. VIII Of Consecration BEfore we proceed to the inward parts of a Sacramēt answerable to the outward by a fit proportion it shall not be amisse in this place to speake somewhat of the Consecration of a Sacrament First we must consider what it is for the truth being knowne it will cast downe error as the light scattereth the darkenesse To consecrate then a What consecration is is to take a thing from the ordinary and common vse and to appoint it to some holye vse This therefore is consecration sanctification and dedication of the outward signes to apply them vnto an holy purpose This is done partly by the Minister partly by the people and partly by them both The Minister taketh the water in Baptisme which signifieth the blood of Christ and he poureth it on the persō of the baptized he taketh the bread and wine and poureth it out he deliuereth them both the people take and receiue they eate and drinke in remembrance of Christ and both Minister and people ioyne in prayer and thanksgiuing vnto God the Father for the mystery of our redemption accomplished by Christ our Sauiour so that the Sacrament is consecrated by the whole action of the Minister and people together This maketh the difference betweene common water and the water in Baptisme this maketh the difference betweene that bread and wine of the Supper and the bread and wine which is vsed for ordinary meat and drinke True it is in nature in essence in substance there is none but in the end and vse Common water wee vse for the washing of our bodyes but the water in Baptisme is sanctified by prayer to another
hearer so is it in the Sacraments they haue their efficacy and operation howsoeuer the heart of the Minister be disposed And as Isaac intended not to blesse Iacob but Esau m Gen. 27 1 4 33. yet it hindered not the purpose and determination of God so the corrupt intent the wandering imagination and rouing conceite of the Minister cannot hinder the blessing of God in the Sacraments being his owne ordinances For the force of the Sacrament dependeth no more vpon the intention of the giuer then it doth vpon the intention of the receiuer Againe if the right receiuing of the Sacrament depend vpon the intent of the Minister what assurance can any man haue that he hath euer receiued or shall euer receiue a Sacrament What perswasion can we haue in our hearts that wee were euer baptized What knowledge that we were euer partakers of the body and blood of Christ in the Supper of the Lord Doth not this leaue vs vncertaine and vnsetled without comfort without fruite without benefit by comming to the Sacraments and setteth the poore distressed consciences of men vpon the rack Alas wee cannot know the heart n 1 Cor. 2 11. and vnderstand the intents thereof For what man knoweth the things of a man saue the spirite of man which is within him Furthermore were not this hard dealing and extreame cruelty in God to hang the saluation of men vpon the pleasure of the Minister wherby our faith and saluation shall alwaies be doubtful and should it not be vniust in God to make the euill of the Minister to hurt the receiuer Besides shal it rest in the power of the Priest if this be a power whē the people of God are * Mat. 18. gathered together in the name of Christ and long earnestly to bee satisfied with his grace to send them away empty and so to frustrate their assembly because his heart is straying and his wits a wool-gathering And if his intention be a matter of so great importance what priuiledge hath the receiuer that cometh with faith aboue him that commeth without feeling Or what shall become of their owne doctrine Ex opere operato Ex opere operantis that the Sacrament profiteth and is auaileable being barely done performed if it depend vpon the working and operation of the Sacrificer To draw to an end of this question o Bellar. lib. 1. de sacra c. 28. our aduersaries themselues confesse that the Church cannot iudge of things that are inward whereupon wee frame this reason If the Church cannot iudge of things inward then it cannot iudge of the intent of the Minister but they confesse it cannot iudge of inward things therefore not of the intent of the Minister consequently althogh they be present at the action they remaine doubtfull of consecration Wherefore Bellarmine foreseeing the inconuenience and absurdity of this vnreasonable vncomfortable assertion confesseth that if one of their Masse-Priests in his ministration p Bellar. lib. 1. de sacra ca. 27. intend to doe as the Church of Geneua doth it sufficeth to make a Sacrament effectuall and of force This is the confession of a knowne and sworne enemy Wherby we see that howsoeuer they say we haue no Ministers no ordination no consecratiō no Church that our Sacraments are no better then the feasts of Ceres and Bacchus and lay many false accusations to our charge that the Supper of the Lord with vs is no Sacrament but a bare signe without grace without effect without vertue yet they are constrained to confesse and yeeld thus farre that if a Masse-munger purpose to do as the reformed Churches do his doing is effectuall and the Sacrament is good The effect of this point is this that if we desire to be comforted assured of Gods fauour whē we come to his Supper we must not hang the profit of his ordinances vpon the weak vnstable foundation of Popish intentions And if there were no other point in controuersie betweene the Church of Rome and vs then this which now we haue in hand it were sufficient to make vs abhorre and abiure the Popish religion in which they that liue cannot assure thēselues whether euer they were baptized or receiued the Lords Supper or were married or absolued of their sinnes whether they haue any Sacraments any Priests or any Popes forasmuch as all these hang vpon the slender thred of the Priests intention The Apostle saith Rom. 14.23 Whatsoeuer is not of faith is sinne But they cannot directly proue or know whether the Priest going about his businesse intended to baptize thē or to deliuer the Eucharist vnto them or to marry them because they know not his heart and therefore in their adoration and worshipping of the Sacrament they may be Idolators and cannot secure themselues from feare of committing Idolatry For if the substance of bread wine remaine in their nature it followeth by necessarie consequence that they fal downe to a piece of bread and commit greeuous Idolatry in the grossest kinde whereof the Gentiles would be ashamed The like might bee saide of their Sacrament of Orders It is not to be proued or knowne that hee which ordered the Pope had an intention to giue him Orders They say it is an high point of faith to beleeue that the Bishop of Rome is the successor of Peter the Vicar of Christ and the head of the Church yet if the Priest that baptized the Pope had no intention to baptize him then is he no member of the Church much lesse the head of it and if he that ordained him had no intention to ordaine him then is he no Priest much lesse the high Priest and therefore they must rest altogether doubtfull and vncertaine whether Clement or Paul or any other sitting in the Popes Chaire and sea of Rome be true Pope and thereupon cannot assure themselues whether the Decretals which passe vnder the name of Popes were indeed their Decretals whose names they carry Popish shifts to iustifie the Priests intention True it is notwithstanding the grossenesse of this assertion they haue inuented sundry shifts to couer their owne shame and nakednesse but they are as figge-leaues which are easily pulled away Among the rest two are most principall which do not suffice to heale the wound but serue rather to make it wider First of all when they are vrged and pressed that the Priests purpose and intention maketh the people alwaies in doubt and leaueth them in a maze and mammering what they doe so that they oftentimes adore an vnconsecrated Host and call that God which is no God but a bare bit of bread Pope Adrian wil haue the Host adored with condition with a secret reseruation to himselfe I adore thee if thou be Christ. And therefore Thomas of Salisbury forbiddeth a man precisely to beleeue that it is the body of the Lord. Thus though they fall downe with great deuotion at the eleuation of their God
the Minister the outward signes are giuen by the hands of the Minister whether he be good or euill but the truth and substance of the Sacraments is giuen by God the Father Whosoeuer confoundeth these parts and workes robbeth God of his glory depriueth himselfe of the grace of Christ offered and maketh flesh his arme Wherefore as the workes of God and of the Minister are distinct so must these parts remaine distinguished howsoeuer to the faithfull they are not separated and sundred as in the publishing and preaching of the Gospel the Minister speaketh vnto the outward man and the sound therof entreth into the eare g Act. 16 14. but it is God that openeth the heart and speaketh to the conscience of the faithfull hearer Secondly it serueth to strengthen our faith and helpe Vse 2 our weakenesse when we come to the Sacrament So often as we see the Ministers of God appointed by him deliuering the signes and setting them apart to their ends for which they were ordained we must behold with the eie of faith God the Father offering his Sonne to those that can receiue him For if we come aright we may assure our owne hearts that what the Minister doth outwardly the same the Father performeth inwardly then which there cannot be a greater comfort Let vs therefore behold with our eyes the Sacramentall rites let vs heare the promises that God maketh vnto vs God the Father will verifie them who hath h Iohn 6 32. sealed vp his Sonne vnto vs. My Father giueth you that bread from Heauen Hee will as surely giue Christ as the Minister deliuereth the bread wine Albeit the Sacraments should be ministred by some hypocrite and wicked man yet they haue as much force and as great efficacy as if they were ministred by faithful and godly men The vertue of the Sacraments hangeth vpon the Minister no more then the goodnesse of seede dependeth vpon the sower which if it light in good ground wil bring forth plentifull fruit albeit it be sowne of an vngodly and vnskilfull man Thirdly consider heere the difference betweene a Sacrament and a Sacrifice For wee learne from Vse 3 hence that God the Father in the Sacraments doth giue his owne Sonne to the true receiuers True it is a Sacrament and a Sacrifice haue some affinity and agreement the one with the other They haue this in common that both were instituted of God and haue him for the author of them In both of them there are outward actions which haue inward significations for the killing of beasts shewed plainely what our condition is both that we are guilty of death and could not be deliuered but by an offering for sinne and that Christ Iesus is the true oblation to be offered to God vpon the Altar of the Crosse for our sinnes Neuerthelesse they differ also in diuers respects as first in the end The end of a Sacrament is not to offer it vp to God but that it bee offered to vs and receiued of vs. The Minister offereth the signe God the Father offereth the thing signified wee receiue the outward element at the hand of the Minister wee receiue the inward grace at the hand of God But the nature of a Sacrifice is that we giue it or offer it vp to God according to his owne ordinance whereupon also it is called an offering or oblation True it is also that some of the Sacraments of the old Testament vnder the law were after a sorte externall Sacrifices as the Paschall Lambe howbeit it is not so in the Sacraments of the Church of Christ because the perfect Sacrifice of Christ once onely offered hath abolished and abrogated all outward Sacrifices Againe they differ the one from the other in the outward forme and manner of doing Leuit. 16 5. For the Sacrifices were burned in part or in whole with fire to note out the purity of Christs Sacrifice and the eternall Spirite Heb. 9 14. by which he was offered to God whereas they were properly called by name of Sacraments which were eaten or applyed to the bodye and therefore altar was appointed for the Sacrifices but a Table for the Sacraments that were eaten CHAP. X. Of the second inward part of a Sacrament HItherto of the first inward part a The second part of a Sacrament is the holy Spirite the second inward part of a Sacrament is the holy Spirite as Math. 3. Hee shall baptize you b Mat. 3 11. with the Holy-Ghost and fire So in Christs Baptisme when he was baptized prayed the c Luke 3 22. Holy-Ghost descended in a visible shape like a Doue vpon him And Paul saith d 1 Cor. 12.13 By one Spirite we are all baptized into one body whether we be Iews or Graecians whether we be bond or free and haue been all made to drinke into one Spirite And the Apostle layeth downe the circumcision of the heart by the Spirite Rom. 2 29. Hee is a Iew which is one within and the circumcision is of the heart in the Spirite So the same Apostle Titus 3 5 6. According to the mercy of God he saued vs by the washing of the new birth and the renewing of the Holy-Ghost which he shed on vs abundantly through Iesus Christ our Sauiour Nothing can bee fruitefull and profitable without his gracious worke in vs he worketh and setleth the worde of promise in our hearts and therefore we must necessarily hold the blessed Spirit to be an inward part of the Sacrament making it and all other ordinances of God auaileable Vse 1 Now let vs proceed to the vses of this point being the second inward part And first of all is the Spirite of God the sealer vp of the promises after that we beleeue according to the doctrine of the Apostle After that ye beleeued f Ephes 1 13. ye were sealed with the holy Spirit of promise Then as often as we heare the promise vttered by the Minister it confirmeth vs that the Father by his Spirit worketh the same in our hearts The water in baptisme cannot by any force and vertue inherent in it wash our consciences from dead workes to serue the liuing God as it hath power to wash away the filth and corruption of our bodies The bread and wine in the Lords Supper haue no inherent strength to nourish the soule to eternal life as they haue to strengthen the body they are instruments of the Holy Ghost who worketh by them to the great comfort of the faithfull Grace is not contained and shut vp in them as water in a vessell or as a medicine in a boxe the Spirite helpeth our infirmities sealing vp to our consciences the fruite of the word that is heard and of the Sacramentall signes that are seene But because this doctrine is contradicted by the defenders of the Popish faith it shall not be amisse briefly to propound their chiefest obiections whereby they would proue that the outward signes in
signified how commeth it to passe that Ismael being circumcised as well as Isaack and Esau circumcised as well as Iacob yet one beeing borne after the flesh persecuted him that was borne after the Spirite Genesis 21. Galathians 4.29 the other was not beloued of God neyther had grace giuen vnto him as the Scripture saith Rom 9 13. Iacob haue I loued but Esau haue I hated Lastly the outward circumcision that is in the flesh may bee out of the Church and receiued of them that are no members of the Church as it was of the Idumeans Ismaelites Samaritans and such as were strangers from the couenant as also the Turkes and Sarazins receiue it in our daies So is it with baptisme it doth not bring vs iustification by the outward worke done but sometimes it may go before the signe and sometimes follow after The like might be said touching Manna giuen vnto the Israelites Exod. 16. and the water of separation Num. 19. We may ioyne all these together because the force of them is alike and therefore the answere to the one is an answere to the other The next type is touching the cleansing of Naaman the Obiection 4 Syrian by washing seauen times in Iordan 2. Kings 5. as then those waters did truely heale him so the water in baptisme doth heale the soule and iustifie the sinner I answere Answere this is to draw from a wrong supposition a false conclusion forasmuch as euen those waters had no such inherent power or secret vertue but onely for the present by a miraculous dispensation of God they cleansed him of his leprosie neyther had they of themselues any other hidden vertue included in them then the Riuers that wer in Damascus 2 Kings 5 12. And therefore Naaman being cleansed did not magnifie the strength of that water aboue all other Riuers in other regions but the great mercy of God toward him and promised he would worship no other God but the God of Israel The next type is from the poole of Bethesda Iohn 5. Obiection 5 which healed all manner of diseases at the mouing of the waters and the waters in Siloam wherewith the blinde man is commanded to wash Iohn 9. I answere Answere the Scripture is plaine that an Angell went downe at a certain season into the poole troubled the water without which moouing and stirring of it no cure was wrought at any time Againe if this power had beene naturall and inseparably tyed vnto it then the water would haue cured and healed all the whole multitude of impotent persons of blinde of hâ—lt and of withered that should step into it contrary to the expresse words of the text Whosoeuer did first after the troubling of the water step into it Iohn 5 4. was made whole of whatsoeuer disease he had So that the poore impotent man which had an infirmity 38. yeares needed not to haue complained that no man when the water was troubled would put him into the poole but while hee was comming another stepped downe before him And touching the blinde man he was not healed and helped eyther by the spittle or the clay or the waters or by the force of all them together which had of theÌ„selues serued and sufficed rather to haue hindred the sight then to haue opened the eyes it was the miraculous worke of Christs own hand who worketh sometimes aboue means and sometimes contrary to meanes Thus much touching the obiections arising from sundry types and allusions which hee hath heaped vp and hudled out of the olde and new Testament Now touching the obiections drawne from expresse Obiection 1 places we will briefly runne them ouer forasmuch as many of them conclude not for them but against them First of all Iohn Baptist saith I baptize you with water but hee that commeth after mee shall baptize with the Holy-Ghost Math. 3. I answere Answere Iohn sheweth in these words that he was onely the Minister of the outward signe and could worke nothing in the hearts of men whereas Christ whoÌ„ he pointed out and of whom he spake would bestow the Spirite vpon them and those things which belong vnto their saluation Euen as the Apostle speaking of his ministry doth notably in other words expound this saying of Iohn 1 Cor. 3. I haue planted Apollos hath watered but God giueth the increase so that neither he that planteth nor he that watereth is any thing but God that giueth the increase That which Paul vttereth touching the preaching of the word and Iohn of the Sacrament of Baptisme we may fitly transferre and aptly apply to the Supper of tho Lorde wherein the Minister doth distribute the bread and deliuer the cup of the Lord but the Lord himselfe doth feed those that beleeue in him with his body blood which is meate indeed and drinke indeed The next testimony is taken out of Marke 16 16. Hee Obiection 2 that beleeueth and is baptized shall be saued Heere the force of sauing is ascribed to baptisme not to faith now it cannot saue but by iustifying and washing away the filthinesse of our sinnes I answere Answere in the Apostles dayes men of yeares and not infants onely were baptized in regard whereof profession of faith and confession of sins did go before Math. 3 6. They were baptized confessing their sinnes Againe Christ our Sauiour teacheth that saluation dependeth on faith Iohn 5 24. He that beleeueth is passed from death to life he neuer said Whosoeuer receiueth the outward baptisme is passed from death to life It is faith that ioyneth vs to God and not the washing of the body with water Lastly if grace were tyed to the outward signe hee would haue said He that is not baptized shal be damned whereas Christ saith onely Hee that beleeueth not shall bee damned Neuerthelesse faith and baptisme are both ioyned together that euery one should submit himselfe to the ordinance of God and know that to the guift of faith he must annexe the vse of the Sacraments The third testimony is borrowed from the conference Obiection 3 of Christ with Nicodemus Iohn 3. Except a man bee borne againe of water and the Holy Ghost hee cannot enter into the kingdome of God I answere Answere It is not necessary to vnderstand this place litterally of the water in baptisme but of the grace of Christ which cleanseth the soule as water doth the body which in other places is called The water of life Iohn 4 11. and 7.38 where speaking of the water of life the Euangelist addeth This hee spake of the Spirite which they that beleeued in him should receiue Againe water is ioyned with the Spirit in this place as fire is ioyned with the Spirite in another place Math. 3 11. He shal baptize with the Holy Ghost and with fire but there is no necessity nor so much as probability there to vnderstand fire properly why then should we take water properly in this place and wherefore in places that are like should wee seeke a meaning
our owne vnrighteousnesse And heereby wee may examine our selues whether Christ be in vs or not for then the body is dead because of sinne but the spirite is aliue through righteousnesse This is that which the Apostle teacheth 2. Cor. 5 17. If any man be in Christ let him be a new creature old things are passed away behold al things are become new So the Prophets prophesying of the kingdome of Christ do foretell of a new heauen and new earth Esay 65 17. signifying thereby that all such as belong to Christ and haue him dwelling in them by faith must bee renewed and regenerated by water and the Holy Ghost He is not as a dead body that hath no working but hee worketh wheresoeuer he commeth and dwelleth and altereth al those that are truely partakers of him not in substance but in qualitie giuing them new mindes new wils new affections and a new conuersation Happy are they that finde this change in them for they shall bee saued in that great day of the Lord the day of account when the mouth of iniquity shall be stopped and all the vngodly put to silence Thus much of the third inward part of a Sacrament CHAP. XII Of the fourth inward part of a Sacrament THe a The last inward part of a Sacrament is the faithful receiuer last inward part of a Sacrament is the faithfull receiuer desiring apprehending receiuing hungring and thirsting after Christ There is required a faithfull receiuer if wee would receiue Iesus Christ faith must of necessity goe before without this there is no iustification without this there is no saluation as Rom. 14. Whatsoeuer b Rom. 14 23 Heb. 11 6. is not of faith is sinne And Heb. 11. Without faith it is vnpossible to please God Iudas executed the function of an Apostle hee was partaker of the Passeouer yet he ceased not to remaine an hypocrite a diuell and the childe of perdition c Iohn 17 12. that the Scripture might be fulfilled Neither was he bettered or sanctified by that Sacrament or by the vse thereof Ananias and Sapphira his wife d Acts 5 4 9. being in the number of Disciples were no doubt baptised of the Apostles had also receiued ofttimes the Lords Supper yet they continued in their wickednesse lying and hypocrisie the Sacrament did not take away their wickednes nor giue them a iustifying and sauing faith e Acts 15 9. which purifieth the heart by repentance and worketh new obedience in the soule The like we haue said of Simon the sorcerer f Acts 8 23. who albeit he were baptised yet remained in the gall of bitternes and in the bond of iniquity Wherefore the Apostle teacheth that the word profited not g Heb. 4 2. because it was not mingled with faith in those that heard it If the signes be receiued without faith they hurt not that Gods guifts and ordinances hurt of themselues but not being receiued aright they hurt through our sinne and default As the word not receiued by faith is an empty sound without force so the Sacrament is an vnprofitable and a naked shew without substance Wherefore the Sacraments in regard of the vnbeleeuers and vngodly are no Sacraments to them because to them they are not seales of the righteousnesse of faith True it is they remaine Sacraments in respect of God who offereth his owne Sonne but they loose their strength and force toward the vnfaithfull that do abuse and contemne them h Rom. 2 25. as the Apostle expresly teacheth Circumcision verily is profitable if thou keepe the law but if thou bee a transgressor of the law thy circumcision is become vncircumcision The same Apostle speaking of such i 1 Cor. 11 20. as vsed the Lords supper without true godlines and due preparation saith This is not to eate the Lords Supper denying that to be which was not done as it ought to be Wherefore seeing the right vse of the Sacrament is Vse 1 when such as are truely conuerted vse them aright we learne diuers instructions that flowe and follow from hence First that the reprobate though God offer the whole Sacrament to them doe receiue the signes alone without the things signified they haue the bare title without the thing the vanishing shadow without the body the outward letter without the Spirite the empty boxe without the oyntment and the creature without the Creator They are washed with the element of water but not with the grace of regeneration They eate the bread and drinke the wine but they are not partakers of the bodye and blood of Christ Iesus to saluation They eate k Panem domini non panâ—m dominum â—ugust hom in Ioh. 65. the bread of the Lord but they eate not the bread the Lord because the signe without the right and holy vse thereof is not an auaileable Sacrament to the receiuer of it Wee see therefore the wicked partake not Christ although they partake the signes of Christ l Ioh. 20 6 7. as they that found his cloathes but missed his body Secondly we see heereby that the elect ordained to Vse 2 eternall life but not yet called and conuerted to the Lord and to the obedience of his wil though they come often to the Sacraments yet do in like manner receiue the bare signes without the things signified because as yet they want faith and repentance What then Doe they nothing differ from the reprobates In this they differ not for the present time from the Reprobate Notwithstanding that receiuing of the Sacrament which for the time present was vnfruitefull and vnprofitable shall after in them haue his good effect as the Corne that lyeth long couered in the earth at the length doth come vp and flourish For the Sacrament receiued before a mans conuersion is afterward to the beleeuer and penitent sinner ratified and so becommeth profitable wherby the vse of the Sacrament which before was vtterly voide and vnlawfull doth then become lawfull comfortable as we see in the word heard without fruite and faith by an vnbeleeuer is made a word of saluation afterward when he is conuerted Vse 3 Lastly the elect already conuerted and sanctified by the Spirite of God do to their profite comfort and saluation receiue both the signe and the thing signified together yet so as that for their vnworthy receiuing therof which hapneth through their manifolde infirmities and often relapses into sinne they are subiect to temporal punishments for the destruction of the flesh that the spirit may be saued in the day of the Lord Iesus Heereunto cometh that saying 1 Cor. 11.30 For this cause many are sicke and weake among you and many sleepe for if wee would iudge our selues wee should not bee iudged of the Lord. Where the Apostle teacheth that God brought a iudgement vpon his owne house and punished this Church with weaknesse sicknesse and death it selfe for their vnreuerent vnworthy and disordered receiuing of the Lords Supper
to God o Reuel 3.15.16 as it is said to the Church of the Laodiceans I know thy workes that thou art neither cold nor hot I would thou werest cold or hot therefore because thou art luke-warme and neither cold nor hot it shall come to passe that I shall spew thee out of my mouth Wherefore let vs not bee discouraged in wel-doing but walking through good report and euill report let vs remember that as Christ is our Lord and Maister so our profession and the Sacraments are our badges Vse 4 Lastly we see what our estate and condition is that we are not our owne but are subiect to Christ to serue him For do we beare his badge Then he is our maister If hee be our Maister Maâ— 1 6. where is the feare and reuerence due vnto him Is it not meete wee should shew our selues thankefull for so great mercies and guifts Were it not intollerable vnthankfulnesse and vnsufferable pride for any man to weare the cognizance of another and yet to scorne his seruice and deny him duty Might not one worthily checke and controule him as Christ did the Iewes who vnwillingly paide such taxes and tributes as were laid vpon them He called for a penny q Mat. 22 19.20 21. and said vnto them Whose image and superscription is this They said vnto him Caesars He answered Giue therefore to Caesar the things that are Caesars and giue to God the things that are Gods So likewise might one say fitly Whose badge wearest thou whose Armes bearest thou on thy sleeue Doth not this put thee in minde of thy state and condition and of the seruice and honour thou owest thy Maister In like manner may it be said to vs Whose badge bearest thou Is it not Christs we are not therefore our owne men as the Apostle reasoneth and concludeth 1 Cor. 6 19 20. Know ye not that your body is the temple of the Holy-Ghost which is in you whom ye haue of God and ye are not your owne For you are bought with a prâ—ce therefore glorifie God in your body and in your spirite for they are Gods So many therefore as come without knowledge and true repentance breake their faith giuen to Christ and betray the body of Christ as much as in them lyeth Wherefore to the right vse and partaking of the Sacraments ther is required the knowledge of God in three persons especially of the person of Christ perfect God and perfect man and of his three offices to saue his people to be their Priest perfectly by sacrifice to reconcile and iustifie them to be their king by the gouernment of his Church to kill sinne in them and to sanctifie them to be their teacher to instruct them in the will of his heauenly Father After these is required true faith and earnest repentance otherwise we cannot receiue r Without faith and repentance we cannot receiue Christ Christ in the Sacraments Put food into the mouth of a dead man it cannot nourish him So if one that is vnworthy and vnfit lying dead and rotting in his sinne do come to the Sacraments certainely they do not giue him life and worthinesse Å¿ 1 Cor. 11 27 29. but such a one doth lade himselfe with a greater burden of sin and punishment as 1 Cor. 11. Whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shall be guilty of the body and blood of the Lord he eateth and drinketh his owne iudgment because he discerneth not the Lords body CHAP. XVI Of the number of Sacraments HItherto we haue spoken of the chiefe vses of the Sacraments now we are come to speake a The number of Sacraments of the number of Sacraments according as we take the name and haue declared the nature of them Let vs see then how many such visible signes and seales of spiritual grace in the new Testament were instituted of God to set forth the benefits of Christ for the continuall vse of the Church Many liue in the bosome of the Church heare the word come to publike prayer take themselues to be goodly Christians offer themselues to the Lords-table are made partakers of the SacrameÌ„ts who yet are ignorant how many Sacraments there are and what they are None almost so simple but he can number his sheepe and cattell he knoweth their markes he knoweth their differences but aske him how many commandements of the law how many Articles of faith how many petitions of the Lords prayer or how many Sacraments of the new Testament hee can answere nothing They know no difference betweene commandement commandment betweene the first Table and the second betweene article and article and betweene one petition and another Such haue their wits wholy exercised on the world and on worldly things which iustle out religion and the knowledge of heauenly things If we haue eares to heare let vs heare what is the faith of the Church in this point grounded vpon the infallible rule and rocke of the word of God The Sacraments of the Church ordained by Christ to assure our communion with him are onely two b Christ instituted onely two Sacraments Baptisme whereby wee are receiued into the couenant of God in stead of circumcision and the Lords Supper whereby we are nourished maintained and retained therein in stead of the Passeouer For albeit the couenant be but one yet the scales thereof are two to assure vs that by vnion with Christ we are regenerated and shall bee nourished to eternall life Hee hath deliuered vs a few Sacraments in stead of many he could haue instituted moe if hee had thought it good for the benefit of the Church These are as it were the two eyes whereby we see and behold the promises of God These are as the two hands wherby we after a sort do handle Christ crucified lay holde on the graces of saluation Christ hath appointed no moe Sacraments he hath laide on vs an easie yoke and a light burden That these two are the onely Sacraments of the new Testament may appeare by these reasâ—ns c Reasons why there are only two Sacraments following First Christ taught no more to his Apostles the Apostles deliuered no moe to the Churches the Churches imbraced no moe for many yeares When thâ— Lord Iesus liued on the earth Luke 1 76. and 33. he instituted baptisme by the ministry of Iohn Baptist who as hee was sent to prepare the hearts of the people so he preached the baptisme of repentance Afterward the Lord Iesus establish it with his owne mouth in the commission giuen to his Disciples So he appointed and himselfe first administred his last Supper in remembrance of his death vntill his second comming againe with power great glory These two true Sacraments of the Church to wit baptisme the Lords Supper were instituted and warranted by the mouth of Christ himselfe and none other beside these These we receiue because Christ ordained them other
in what multitudes the people in such dangers resort to the Church some desiring they may be baptized some that they may be reconciled from excommunication some that they may bee admitted to shew their repentance for their open crimes euery man desiring comfort euery man desiring the participation of the Sacrament In which case if there bee no Minister to be had what misery then followeth them that depart this life vnbaptized or bound in their sinnes Heereby hee meaneth the lawfull Minister of the Church inasmuch as hee ioyneth baptisme and reconciliation from the sentence of excommunication together If any man further shall aske the question Question seeing baptisme is limitted and as it were confined vnto the Minister whether baptisme ministred by hereticks bee auaileable or not For many incline to thinke that it is rather good which is ministred of a lay-man being a member of the Church then by him that is an hereticke Answere I answere hereticks are of two sorts some are remoued out of the Church some are tollerated in the Church and suffered to enioy their ministry So long as a Minister that is an hereticke keepeth his place and is not deposed from his function albeit hee should erre in the foundation yet he is a member of the Church though an vnworthy member and a Minister of the Church though an vnworthy Minister If he should depraue the institution and corrupt the essentiall forme which Christ hath appointed inuiolably to be vsed and obserued then were the baptisme void because the forme being changed the thing it selfe is abolished What is to be â—hought of â—he popish Baptisme Hence it is that the Baptisme celebrated in the Church of Rome is true baptisme because albeit the papacy be not the true Church yet the true Church is in the papacy God preseruing the remnants of it in the middest of the bowels of Anti-Christ as God continued light in the middest of the darkenesse of Egypt Baptisme therefore is in the papacy as the purse of a true man in the hand of a theefe or as an honest mans inheritance in the possession of an vsurper And albeit they haue no ministry rightly and lawfully called yet such as occupy the place of Pastors and hold the publike ministry are not to be accounted as priuate persons or meere lay-men and therefore the baptisme performed by them is not voide or of no effect both because they baptize in the name of the Father and of the Sonne and of the Holy-Ghost not in their owne name and because their ministry is not to be esteemed according to the persons but as seruing to the Church that yet lurketh secretly in the papacy What then Whether we may bring our children to be baptised of popish Priests may such as professe the reformed religion lawfully and with a good conscience offer their children to be baptized of popish Priests and Masse-mongers I answere albeit it be lawfull baptisme which they deliuer it followeth not that they may lawfully deliuer it or we lawfully seeke it at their hands and albeit it be auaileable wheÌ„ it is done yet neither haue they warrant to do it nor wee to goe for it True it is they haue a calling whereby they differ from priuate men but it is so faulty and corrupt that by no meanes we ought to vse it We ought not to do euill that good may come thereof Rom. 3. Rom. 2 8. 1 Thes 5 22. but it becommeth vs to abstaine from all appearance of euill 1 Thes 5 22. We may not by our practise and example allow and iustifie the horrible prophanations of the Sacraments the detestable corruptions of doctrine and the abhominable superstitions vsed in the worship of God and wee are bound and straightly charged to take heed we do not make our selues partakers of other meÌ„s sinnes 1 Tim. 5 22. We must beware we do not offend the weak brother for whom Christ dyed who may be imboldened by our example to approue of the reliques of Anti Christ and in the end to ioyne with that false Church Lastly 2 Cor. 6 14. 1 Ioh. 5.23 wee are commanded to flie from Idols temples to keep our selues from Idols the sheep of Christ heare his voice but the voice of a stranger they wil not hear It is better for vs to defer the baptising of our children theÌ„ to resort to their baptisme blended and mingled with so many toyes and impieties and though our Children in the meane season should dye yet we must comfort our selues in the Lord and lay hold on his couenant who hath promised to be both our God and the God of our seed and remember that it is not the want of the Sacrament that condemneth but the contempt from which we are free so long as we are ready and desirous to haue our children partakers of it when it may bee had orderly rightly and conueniently Obiection 4 The last Obiection deserueth not the name of an obiection much lesse any answere vnto it sauing that the ignorant may stumble at it some great Doctors of the church of Rome labour to add force vnto it and as it were to put life into a dead carkasse For Thomas Aquinas the darling of the Pope the Oracle of Schooles and the God of the Papists Gal. 3.27.23 alledgeth the words of the Apostle Gal. 3. As many as haue beene baptized into Christ haue put on Christ there is in Christ neither male nor female and therefore as wel women as men may baptize Answere I answere this is a most foolish and vnlearned collection and a plaine wresting and straining of the Scripture and therefore no maruaile if the saying of the wise man be verified heerein Surely the churning of milke bringeth forth Butter Prou. 30 33. the wringing of the nose bringeth foorth blood So the forcing of wrath bringeth foorth strife The popish diuinity is full of such conclusions I will giue thee a taste of them and then come to answere the obiection They reason on this manner Christ walked vpon the waters therefore the body of Christ may be shut vp in a piece of bread Peter walked vpon the waters therefore the Bishop of Rome hath authority ouer all Churches The Saints in heauen are like the Angels therefore they heare the prayers of all men Ioseph wrapped the body of Christ in fine linnen therefore the Priest must lay vp the body of Christ in the Altar The women came to the Sepulcher to see Christ therefore we must go on pilgrimage to visite the holy Sepulcher But I will passe ouer these fooleries and come to the place that is obiected The Apostle meaneth that in partaking of saluation there is no difference betweene male and female Iew and Grecian bond and free but there is great difference betweene man and man in the dispensation of the word and Sacraments Againe if this conclusion were necessary then a man might reason against the Apostle In Christ is neither
earth If this inward maister and teacher be wanting the Sacraments g The Sacraments profit not without the Spirit can work no more in our mindes then if the bright Sun should shine to the blinde eyes or a loud voice sound in deafe eares or fruitefull corne fall into the barren wildernes or a shower of raine fall vpon the hard stones Wherefore least the word of saluation should sound in our eares in vaine and Sacraments ioyned to the word should bee present before our eyes in vaine the Spirit worketh in vs whensoeuer we come vnto them aright he mollifieth the hardnesse of our hearts he frameth vs to new obedience and assureth vs that God offereth to vs his owne Sonne for our iustification and saluation For euen as the seede that falleth into a barren soile dyeth and rotteth yet if it be sowne in fruitfull ground wel tilled and manured it bringeth forth good increase with gaine and aduantage so likewise the word and the Sacraments if they hit vpon an hard necke and fall into a barren heart become vnprofitable and vnfruitefull but if the effectuall worke of the Spirite accompanieth the hearing of the one and receiuing of the other they are profitable auaileable and comfortable Thus much of the second part CHAP. X. Of the third inward part of baptisme THe third inward part of baptisme a The third inward part of baptisme is Christ Iesus is Christ represented and signified by the water For as the Apostle teacheth b Heb. 10 4. That the blood of buls and calues cannot take away sin so the water in baptisme cannot wash away sinnes It toucheth the body washeth it cleanseth and purgeth it but it can proceed no further Nay al the water in the riuers and in the Sea cannot scowre and make clean the conscience it is another water euen the Spirit that must do it Hence it is Ier. 2 22 that the Lord saith by his Prophet Ieremy chap. 2. Though thou wash thee with nitre and take thee much sope yet thine iniquity is marked before me saith the Lord. To this purpose speaketh Iob Iob. 9 30.31 chap. 9. If I wash my selfe with snow-water and make my hands neuer so cleane yet shalt thou plunge me in the Ditch and mine owne clothes shall abhorre me It is not therefore the outward water but the inward water that auaileth vs. For this c Act. 2 38. 10 â—8 19 5 cause the beleeuers are said to bee baptized in the name of Christ as Act. 2 38. Be baptized euery one of you in the name of Christ So chap. 19 5. They were baptized in the name of the Lord Iesus Not meaning heereby the forme and manner of baptizing but the fruit foundation and end of baptisme Likewise d 1 Pet. 3 21. the Apostle sheweth the same 1. Pet. 3 21. Baptisme answering to the figure of the Arke saueth vs by the resurrection of Iesus Christ There is no force in outward baptisme to saue the whole vertue and force floweth from the streame of Christs blood as the true materiall cause thereof wherein the power of inward baptisme doth consist The truth beeing euident that the pouring out of the blood of CHRIST is one of the inward partes of Baptisme let vs see the vses Vse 1 The vse of this part teacheth diuers points First that the outward washing with water is not the washing away of sins for theÌ„ whosoeuer were dipped in it should receiue forgiuenesse of sinnes repentance from dead workes and sanctification of the Spirit whether he beleeued or not e Acts 8.22 which is otherwise as we see Acts 8 22. Also they should not and could not be Christians and eternally saued which are not outwardly washed but departing this life without baptisme they should perish in the next world without redresse or redemptioÌ„ and so our condition were worse then the Iewes their condition in times past and the grace of God more restrained vnder the Gospell then it was vnder the law Moses offering more mercy then Christ himselfe So then the washing with water serueth to ratifie the shedding of Christs blood for the remission of our sinnes and the imputation of his righteousnesse to our iustification f 1 Ioh. 1 7. as 1. Ioh. 1 7. The blood of Iesus Christ his Sonne doth cleanse vs from all sinne So Reuel 1 5. He hath loued vs and washed vs from our sinnes in his blood and made vs Kings and Priestes vnto God euen his Father And Col. 1 14. the apostle saith In him we haue redemption by hâ—s blood that is forgiuenesse of sinnes Againe when we see with our bodily eyes the water Vse 2 poured vpon the body of the baptized wee must behold and consider with the eyes of faith the blotting out of all our sinnes as well originall as actuall as well after baptisme as before baptisme by the precious blood of Christ that we may assure our selues it is no idle action For we must not behold the Sacramentall rites as certaine dumbe gestures or stage-like shewes without substance and signification but we must make them serue to further our faith and edification or else we do horribly abuse them to the great dishonour of God and to the fearefull destruction of our owne soules Lastly it teacheth vs not to be led by the outward senses Vse 3 to measure the truth or to iudge of the substance of baptisme by the outward signe and visible parts but to haue our faith fixed on Christ crucified on the Crosse and signified in baptisme The Infidell seeing children solemnly baptized in the name of the Father of the Sonne and of the Holy-Ghost will rashly and ignorantly coniecture nothing to be there but naked rites and bare water but the faithfull and true Christian doth behold the washing of the soule and cleansing of the heart by the dearest blood of Christ So in the Lords Supper to the vnbeleeuer appeareth nothing but Bread and Wine because we see with our eies wee receiue with our hands wee taste with our mouth no more but the beleeuer knoweth that together with these signes God the Father offereth the body and blood of his Sonne to be spiritually receiued and digested Euen as he that is vnlettered and vnlearned if he looke g Esa 29 11 12. vpon the face of a booke beholdeth onely blacke colours and spots vpon the Paper seeth certaine figures and characters of Letters differing each from other but cannot reade the writing or comprehend the meaning but he that hath learned his Letters and is able to reade them reapeth great profite and instruction thereby So is it in the Sacraments He that resteth in the outward signe deceiueth himselfe but hee that respecteth the thing signified receiueth the profit and aduantage The Crosse of Christ and preaching of the Gospel h 1 Cor. 1 23.24 are a stumbling blocke to the Iewes and foolishnesse to the Graecians For the Infidell hearing that Christ was crucified
and therefore if the bread be broken howsoeuer the example of Christ is followed Besides we are altogether ignorant what forme of words Christ vsed in his blessing of the bread and in giuing thanks to his Father forasmuch as it is not expressed by any of the Euangelists may we then from hence cauill and conclude we know not his manner of blessing therefore blessing is indifferent and may be safely omitted No we cannot reason in that sort As then we do blesse and giue thankes aright albeit we know not how Christ did it so we do well to breake the bread albeit we know not which way he did it The second reason The second reason is from the commandement of Christ Doe ye this And againe So often as ye shall do this heere is an expresse precept and a direct commandement without this the Sacrament is as a body lame of his limbes From hence we reason thus That which Christ hath commanded vs to do as wel as blessing and giuing that is necessary to be done but he hath commanded vs to breake bread in the vse of the Supper as well as to blesse it and giue it to them that are present Therefore to breake bread is necessary and not indifferent The third reason is drawne from the example of the Apostles The third reason 1 Cor. 11 1. who following Christ are to be followed of vs as 1. Cor. 11. Be ye followers of me euen as I also am of Christ Neyther did they vse this ceremony according to the custome of the country of Iudea for they vsed it as well out of the borders of Iudea as in them as appeareth in many places Acts 2.42 and 20.7 1 Cor. 10. So that they respected nor the custome of the place but the commandement of Christ This is a good precedent for the Churches that professe the Gospell to follow Fourthly the whole Sacrament is called by this name The fourth reason and hath this title giuen vnto it to be called The breaking of bread as we may see in the places before expressed Doubtlesse the Apostles would neuer call it thus if this rite that we speake of were not truely necessary and Sacramentall The f ft reasoÌ„ Fiftly this mysticall rite serueth notably to the comfort of our hearts and the strengthning of our faith and therefore is not to be omitted seeing it shaddoweth out vnto vs the breaking of the body of Christ and witnesseth that Christ was as truely broken for vs vpon the Crosse as the bread that is blessed is truely broken and deuided into pieces this the Apostle noteth saying 1 Cor. 11. Which is broken for you 1. Cor. 12 24 Luk. 22 19. that is which shall shortly be killed and crucified according to that which Luke saith cha 22. Which is giuen for you to wit vnto death euen the death of the Crosse To take from vs and to rob vs quite and cleane of this comfort and consolation expressed by breaking of the bread Obiection they obiect diners things First that breaking signifieth to deale it and distribute it as Esay 55. Breake thy bread to the hungry Answere but it cannot haue that signification in this place as appeareth by the words following he gaue it whereas if they were both one it should be a needlesse and fruite-lesse repetition which the Scripture vseth not Againe Obiection they say that Christs body was not broken if wee speake properly not figuratiuely for not a bone of him was broken Answere I answere this maketh directly against themselues For if Christs body were broken figuratiuely then it is euident that this bâ—eaking hath a similitude and resemblance with the breaking of the bread so that the one holdeth proportion with the other Besides they confesse that by breaking the Apostle would expresse the most greeuous torments which our Sauiour suffered and the most shamefull kinde of death which he endured as the word is taken else-where as Esay 38. where Hezekiah complaineth that his bones were broken as it were of a Lyon Esay 38 13. Obiection Againe they say farther If Christ would haue his passion represented by this meanes he would not haue abrogated the ceremony of the Passeouer which beyond all compassion did more euidently represent the passion of Christ theÌ„ the bread otherwise Christ should haue abolished a type that was clearer and haue ordained another that was darker whereas the new Testament and all things done in it and belonging to it are compared to the light of the day in respect of the shadowes of the old Testament Answere I answere the cleare light of the new testament consisteth chiefly and principally in the forme of the doctrine of the Gospell which is an euident testimony touching the worke of our redemption already finished The Sacraments are dependances vpon it and borrow their light from the Gospell as the Moone doth from the Sun so that the Sacraments of the new testament are clearer then the old in this respect Piscat in Maâ— cap. 26. not in regard of the forme of the ceremony For the legall washings did no lesse represent in regard of the outward forme the washing away of our sins by the blood of Christ then the baptisme of the Gospell So the passion of Christ and the fruite and benefit of his passion was no lesse but rather more represented by killing of the Paschall Lambe and the eating of it then by breaking of the bread by eating of the bread If these had bin vsed in the time of the law as they are in the time of the Gospell they had not bin so significant pregnant as the slaying of beasts but the breaking of bread in the Sun-shine of the Gospell and plenty of knowledge reuealed to the world being a signe of a thing already done and finished must needs be more liuely in representation then the killing of sacrifices in the law which were shaddowes of things to come whereas Christ was not yet reuealed nor the mystery of the Gospell opened Besides the words of institution pronounccd in the Sacraments of the new Testament are clearer and more significant then any set downe in the law so that Paul saith his Gospell was not hid 2 Cor. 4 3. Gal. 3 1. 2 Cor. 4 3. and that Christ Iesus was by his preaching discribed in their sight Gal. 3 1. Lastly heere is produced a false cause of abrogating the Paschall Lambe in stead of a true For it was not abrogated by the holy Supper because it is a more cleare manifest and euident type but because it was instituted and ordained to continue vntill Christ the true Lambe of God figured by it was killed When he was once crucified the other killing must cease and giue place forasmuch as his blood had force to stanch all other blood which was wont to be shed both in circumcision and in the sacrifices Obiection Furthermore it is obiected that in powring out of the cup there is no mystery or
Sacraments as Gen. 17. This is my couenant o Gen. 17 10.11 speaking of circumcision yet circumcision was not the couenant it selfe but a signe and token of the couenant as also it is afterward expounded It shall be a signe of the couenant betweene me and you The aduersaries cannot deny a figure in this speech Now what difference is there betweene these two speeches This is my couenant and this is my body are they not alike and in like manner to be vnderstood So Exod. 12. It is the Lords p Exod. 12 13 14. Passeouer properly the Lambe was not the Passeouer but serued to put them in remembrance of that benefit and it is expounded after the blood shall be a token for you vpon the houses where ye are this day shall be vnto you a remembrance Likewise the Apostle saith 1. Cor. 10. That rocke q 1 Cor. 10 4. was Christ whereas properly the rocke was not Christ but the water flowing from it did represent him Thus then we must vnderstand the words plainely truely and briefly r A paraphrase vpon the worâ—s of institution as if Christ had said in this manner This bread which ye haue seene me take breake deliuer and distribute and which I bid you take and eate is a signe or Sacrament of my true body signifying and sealing vp vnto you that my body shall be broken crushed and crucified for you to purchase vnto you eternall life let these Sacramentall rites and actions now performed by me and you be heereafter put in practise by you and all faithfull Ministers and professors for the strengthening of your faith by the remembrance of my death and by the applying of the benefit therof euery one to your owne selues Likewise hauing finished his Supper when he did eate the Passeouer with his Disciples hauing taken the cup and giuen thankes he gaue it being filled with wine to his Disciples and said drinke ye all of this for this wine in this cup is a signe Sacrament of my blood by the shedding wherof together with my death following the full forgiuenesse of sins and perfect saluation which I by my vnchangeable wil and decree do giue vnto you and all that beleeue in me are assured to you and all beleeuers Thus hauing opened and cleared the interpretation of the words wee shall hereafter need to spend the lesse time in confuting the contrary doctrine darkenesse shall flye before the light error before truth and cloudy mists before the Sun-shine of the day Againe seeing the words of institution are variably and Vse 2 diuersly set downe by the Euangelists and the Apostle Paul we learne that euery change of the words where the sence is nothing altered or diminished is not to be condemned as sinfull or vnlawfull so that the alteration being in the forme and frame of words not in the substance and sence of the matter the Sacrament is not destroyed For if it had bin an hainous sin to haue made any change or alteration or to haue missed of the tearmes or sillables of the institution no doubt the Euangelists would haue consented in the words and not haue swarued one from another as appeareth they haue done We see how the Apostles in the allegation of sundry places of Scripture borrowed out of the old Testament do not euermore strictly binde themselues to the Å¿ Mat 2 6. very words as Mat. 2. 6. Heb. 10 5. and in sundry other places but onely to the sence and therefore t Mat. 4 10. sometimes they adde as Mathew 4 10. sometimes they leaue out as occasion serueth True it is to alter any substantiall part or to wrest the wordes to a wrong and contrary meaning or not at all to expresse the sence of the words maketh the Sacrament void but an alteration onely of certaine circumstances u All change in the wâ—rds of institution makes not the Sacraments void as of number or person of Letters or sillables cannot make frustrate the whole Sacrament albeit we allow not any priuate and particular man to make any change of his owne head in such circumstances or to bring in a new frame of words So in baptisme the Greeke Church saith Let the seruant of Christ be baptized in this water c. and heereby nothing is detracted from the truth of the Sacrament because Christ Iesus hath not precisely appointed how many words the Apostles and Pastors of the Church should vse in the execution of their ministry Notwithstanding the obseruation of the words I baptize thee obserued in our Churches seemeth to draw nearer to the commandement of Christ and to confirme more fitly and fully the faith of the baptized and to answere vnto the words of Iohn the Baptâ—st I baptize with water Likewise in the Lord's Supper whereas Christ said Take ye eate ye doe ye this as speaking to many the SacrameÌ„t is not destroyed when the words are particularly rehearsed and specially applyed in our Churches saying take thou eate thou drinke thou Vse 3 Lastly seeing the words of institution are an outward part of the Sacrament necessary to be knowne read marked and vnderstood wherein the substance and comfortable vse of the Lords Supper consisteth it followeth that they are to be published and pronounced openly distinctly plainely not in a strange language but in a knowne tongue that the Church of Christ and people of God may be edified For wherefore serueth the commandement and promise set foorth in the Supper if they be not vnderstood Whether we do reade the Scriptures sing Psalmes poure out supplications receiue the Sacraments or whatsoeuer seruice we performe to God that he may be glorified and the Congregation instructed we must do all in a knowne tongue to be vnderstood This God commandeth this the Apostle prescribeth this the true church of God practiseth this reason teacheth this the Heathen acknowledgeth Notwithstanding a Concil Trid. sess 22 ca. 9. the sinagogue of Rome that it might take away all fruite and comfort from the faithfull and that it might broch horrible errors safely and securely and not be espyed hath not onely commanded to pronounce the words of consecration closely and in silence but forbidden to vse the common mother tongue of all the people The people of God must not be like Parrots or Pies or Rauens or such birds that chatter with voice record mens words and sound a sentence but vnderstand not the meaning therof As Pliny b Plin natur histor lib. 10. cap. 43. maketh mention of a certaine Rauen that had learned to say Aue Caesar Imperator All haile or good morrow Emperor Caesar saluting Tiberius and the two young Princes Germanicus and Drusus And Celius Rhodiginus writeth c Celius Rhodiginus that Cardinall Ascanius had a Popintay that could pronounce distinctly and orderly all the Articles of the Creed Such birds or rather beasts would they haue Christian men to be that would haue them pray and not d
be the food of life Psal 81 16. Thirdly as this naturall life is sustained by bread so through Iesus Christ the bread of life our soules are nourished to a spirituall and eternall life Fourthly Psal 104 15. as the heart of man is strengthened and fortified by bread so the merit of Christs body doth sustaine support the soule to eternall life Gen. 18.5 Fiftly as bread slaketh the hunger of the body so the force and efficacy of Christs body doth asswage and alay the hunger of the soule Sixtly as bread profiteth such as are hungry Esay 58 7. Prou. 27 7. but doth no good to them that are already filled and glutted so the merit of Christs body bringeth a benefit to them onely that hunger after righteousnesse but as for such as are proud and puffed vp with a conceit of their owne righteousnes it yeeldeth no profit at all vnto them 1 Cor. 10 17. Seauenthly as the bread distributed and diuided among many is a signe of vnity and concord so the body of Christ offered vp for many vpon the Crosse is a pledge vnto vs of his loue toward vs and of the loue that ought to bee among our selues 1 Cor. 10 16 17. Lastly as one loafe is made of many graines so we that are many are become one mysticall body of Christ which are partakers of one bread Thus we haue seene a similitude and likenesse betweene the properties and effects of bread and of the body of Christ Reasons why Christ made choice of wine now let vs see wherefore Christ vsed wine and commanded it to be vsed after his owne example why he preferred it before all other things and what is the resemblance betweene it and the blood of Christ First of all as wine is the sweetest liquor proceeding from the Vine Iudg. 9 13. so the blood of Christ is the most pleasant drinke of the soule that was shed for vs and flowed out of his side who is the true Vine Ioh. 15 1.7 Secondly Prou 9 5. as wine doth quench the thirst of the body so the merit of Christs blood doth take away the thirst of the soule that it shall neuer thirst againe Ioh. 4. Thirdly as wine doth cheere vp the heart of man Psal 104 16. so the promises of Christ do cheere and refresh the soule Fourthly Prou. 31 6. as wine doth warme the body and make it more apt and fit to do businesse so the blood of Christ receiued by faith doth stirre vp and inflame the soule to all good motions and maketh vs more prompt and ready to euery good worke Fiftly as wine taketh away fearefulnes Prou. 23 32. and causeth men to be more bold and secure so doth the blood of Christ applyed to the conscience by faith assure vs of Gods fauour ease vs of the curse of the law and make vs constant in the confession of Christ Lastly Prou. 21 29 30. as wine putteth away the palenesse of the face and maketh the countenance shine so the blood of Christ turneth the colour of the soule into a comely hue which before was pale and wan through feare of death that is it quieteth the conscience Rom. 5 1. appeaseth the wrath of God and maketh vs gracious before him so that we appeare righteous and acceptable in his sight This being the plaine and euident truth let vs see the vses first such as concerne both the signes ioyntly and in generall then such as belong to each of them in seuerall and in particular To begin we learne from hence to acknowledge a difference betweene baptisme and the Lords supper in baptisme we haue one signe as the materiall part in the Supper we haue two signes e Why we haue two signes in the Lorâ—s Supper aâ—d only one in baptisme partly to note out our whole full and perfect nourishment in Christ hauing whatsoeuer is requisite for our saluation and partly to shew a fuller remembrance of his death for the wine which is a figure of his blood doth as it were present it and represent it before our eyes So then albeit the same participation of Christ and the same washing away of sins by his blood are sealed vp in baptisme and in the Supper yet the manner of sealing them in each is diuers Againe baptisme is a signe of our entrance into Gods Couenant the Supper is a sign of our abiding and continuing in that couenant Touching baptâ—sme it is sufficient for infants if they bee borne in the Church in the Supper the condition of examining our selues and remembring the Lords death is required They differ also in often celebration of them baptisme is to bee receiued but once onely in all our life because the promise once made is alwayes firme and forcible to such as beleeue and repent but the Supper is oftentimes to be receiued because an often renewing of that Couenant and calling it to our remembrance is necessary to increase and strengthen faith They differ also in the order which is to be obserued in the vse of them for baptisme is to be giuen before the Supper and the Supper may not be giuen to any except to such as are knowne to haue beene first baptized or are at least reputed so to be As first a Child is borne before he be fed so must Baptisme go before whereby our new birth is sealed then the Supper must follow after whereby our daily nourishment is declared and confirmed Lastly they differ in the signes there is onely one signe in baptisme which is the water but there are two signes in the Lords Supper to wit the bread and wine The second generall vse is that if Christ tooke gaue and deliuered the substance of the bread and wine then they must needs retaine their former nature their proper substance as well as their qualities as sight taste smell bignesse whitenes sweetnes rednes roundnes and such like properties But the Papists turne all things g Against the bare shewes of bread and wine and accidents without subiect vpside downe matter into forme substance into accidents creatures into shewes and subiects into things adioyned they bring in new shifts and fables against all diuinity philosophy reason sence and experience setting vp their owne inuentions and building Castles in the ayre Let them prooue the annihilation and remouing of the substance of bread wine away and the h Arist phis lib. 1. cap. 3. consisting of accidents without subiect which they are neuer able to do For as the water in baptisme remaineth in his nature and substance so do the bread and wine in the Lords Supper And albeit in both the Sacraments the signes be changed to a speciall vse yet are they not corrupted into shewes and turned into shadowes The heauens i Psal 102 26. shall be changed at the end of the world yet hence it followeth not that they shall be cleane abolished and consumed to nothing
All young schollers are taught in the schooles k Accidentis esse est in esse that an accident hath no being without a subiect yet heere these Sophisters against all the rules of Logick l Porphyr ca. 5. de accidente 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and grounds of reason would haue accidents and shewes of bread and wine to be in no subiect Thus whereas in all places of learning we are taught that accidents may perish not the substance of things they will haue the matter and substance to perish not the accidents We see whitenes roundnes drynes moysture we taste the sweetnes we touch all these qualities yet behold a popish wonder whereat maruell and be astonied these these I say are not in the bread and wine because they are gone neither in the body of Christ because it is not white or blacke round or red So we shall haue a white thing yet nothing white a round thing yet nothing round a smell yet nothing that smelleth a taste of bread yet nothing that tasteth a breaking and yet nothing that is broken so that heere we haue somewhat made of nothing nothing made of somewhat For if any should aske them what round or white thing is this shewing the bread Or what sweete thing is that pointing out the wine in the cup They cannot say it is bread and wine for they hold that none are left they are not able to shape any answere for they will not say the body of Christ is white round sweete red or such like Wherfore these accidents of bread and wine rouing without subiects are shewes of reason without substance colours without truth and fancies without setled iudgement and as wel might they imagine walking without feete an house without a foundation a vessell without bottome or a body without space or place Againe what is it that doth nourish What is it that doth comfort and refresh For we feele our bodyes strengthened by the creatures taken and receiued And we reade in their owne histories that King Lewes the gentle for the m Aimoin ex Adeâ—â— li. 5. c. 19 space of 40. dayes did eate nothing else What is it then whereby we feele our selues to be fed Can their accidents do it hanging in the ayre by miraculous Geometry Can whitenes or rednes or roundnes nourish vs where no substance is to be found or felt Can drines or moysture can smelling or seeing nourish without some materiall body They cannot It must be substance that is turned into our substance for neuer was it heard that accidents were turned into substance But whereas we haue bin taught that accideÌ„ts are in their subiect now we must hold for our new learning that substances are in their accidents Wherefore let vs leaue these doubtfull and deceitfull builders that go about to build without ground or foundation which cannot stand and therefore their opinion is as improbable impossible as the alchymisticall transmutation The third general vse arising from both the signes is this if Christ deliuered his last Supper in bread and wine then these signes may not be altered but must be n The bread and wine being the matter of the Sacrament may not be changed in the Lords supper retained for the perpetuall vse and comfort of the Church And howsoeuer it be left to the choyce and liberty of the church what bread or what wine they wil vse yet that it ought necessarily as I take it to be bread and the fruite of the Vine may appeare by diuers good considerations I wil propound the reasons that draw me to this opinion let the church iudge of them seeing the o 1 cor 14 32. spirits of the Prophets are subiect to the Prophets First the institution of the Supper and the example of Christ himselfe whom the Church is to imitate and follow who said Do p 1 cor 11 25. this in remembrance of me He said not do the like or do what pleaseth you and swarue from my example where you will buâ— do this which ye haue seene me do Whosoeuer therfore change eyther the bread or wine do not that which Christ commandeth but another thing then he appointeth Againe no other signes are so significant and effectuall as these are for this purpose to strengthen and to comfort them that are in trouble and almost in the present Psal 104 1â— 15. Prou. 31 6. Iudg. â— 12. Eccl. 10 19. estate of death as Psal 104. He bringeth forth bread out of the earth wine that maketh glad the hart of man oyle to make the face to shine and bread that strengthneth mans heart Likewise the wise man saith Pro. 31. Giue ye strong drinke vnto him that is ready to per sh and wine to them that haue griefe of heart So that we are heereby effectually significantly put in minde to haue a most sweet feeling of Christ to seeke strength in him and that it is he which aboundantly cheereth our hearts Thirdly the matter and forme of euery thing r Arist Metâ—sh lib. 7. cap. 7. Plato in euthiph are holden to be of the nature of it and to constitute the essence so it is in the Sacraments where the signes are the matter and the words of institution are the forme True it is circumstances may vary and be changed as time place sitting standing kneeling and such like but the essentiall parts may not be changed If then both of theÌ„ be of the essence of the Sacrament such as take eyther of them away destroy the Sacrament and bring in a nullity thereof Wherefore if the signes which are the matter might be changed then the words also of institution which are the forme might be altered and a new word brought into the church but a new word caÌ„not be broght in therfore no new outward signe or matter Fourthly if the bread and wine in the Supper might be changed yet the Sacrament in substance remaine then in like manner water in baptisme might be changed yet be true baptisme for of things that are like there is a like respect and a like conclusion to be inferred But this cannot be as we haue shewed before in 2. book cha 5. where we haue proued that the Minister cannot baptize with any other liquor or element then with water as the matter of that Sacrament Neither let any obiect the case of necessity for no necessity can make that lawfull which simply and in it selfe is vnlawfull Fiftly if we admit and grant a change in the signes at the pleasure of men why may we not also change other parts of the Sacrament Why may we not in stead of the Minister appointed of God and called by the Church admit priuate persons and receiue other alterations inforced vpon the Church by the Papists Do we not heereby open a gap for them to bring in all their trash and trumpery besides the written and reuealed word of God Sixtly we haue shewed in the former
as much as the creator hath more honour then the creature the builder then the house the worke-man then the worke But they are not ashamed to publish it in their owne wordes and writings o Stella clericorum that the Priest is the creator of his Creator He that created you hath giuen you power to create him he that hath created you without your selues p Creatura â—ob â—lliâ—d antâ—bas vrbâ—s is created by you by the meanes of you These are the speeches of their wise men if they be not ashamed of their owne words of which all wise men are worthily ashamed The 11. reason the bread in the Sacrament after the words of consecration is subiect to as many changes and chances as it was before the bread may mould putrifie breed wormes q 〈…〉 Leuit 〈…〉 cap. 3. Hâ—â—â—he l. co â—t â—aet and was accustomably in many places burned the wine may being immoderately taken make drunken it may waxe sharpe and turne into vinegar yea both of them may be boyled and made hot both of them may be vomited vp as certaine leapers did both of them may be mingled with very rancke poyson as a certaine r 〈…〉 5. Monke gaue the poysoned host to Henry the seauenth a noble Emperor of famous memory which when he had taken he dyed The like may be said of Victor the third a Pope of Rome who was poysoned after the same manner Å¿ 〈…〉 in the chalice as the Emperor was in the bread But the precious body and blood of Christ cannot be mingled with poyson but is an excellent counter-poyson against the biting of the old Serpent and all infection of sin whatsoeuer the body cannot mould or putrifie the blood of Christ cannot become sharpe or sowre as the outward signes may therefore the substance of bread and wine remaineth The 12. reason there is something in the Sacrament materiall and substantiall which goeth the way of all meates according to that saying of our t Mat. 15 17. Sauiour Mat. 15 17. Perceiue ye not yet that whatsoeuer entreth into the mouth goeth into the belly and is cast out into the draught But none of the accidents as shape colour quality taste and such like are auoyded because they are altered in the stomacke before they come to the place of auoydance u Oâ—igen in Mat. cap. 15. and it were blasphemy to thinke that the bodye of Christ either entreth into the mouth or goeth downe into the belly or is cast out into the draught howsoeuer many of them haue also maintained this monstrous impiety Therefore the substance of the bread and the wine remaine in their owne nature in the Sacrament The 13. reason If there were a miraculous conuersion of the bread wine it would appeare to the outward senses as Ioh. 6. The multitude a Ioh 6 26. saw his miracles There was neuer miracle wrought by any bodily creature but sense iudged it to be so but seeing our eyes see and our taste discerneth that it is bread we cannot imagine there is any miracle The miracles that Moses did in Egypt when hee turned water into blood and his rod into a Serpent The miracles b August de Trinit lib. 3. cap. â—0 that Christ did when he turned water into wine the eye saw the taste discerned heere was no deceit no fraud no collusion And thus euery hedge-priest should be a worker of miracles that onely can reade his portuise and say ouer his Pater-noster with an Aue-mary This is an honour that may be challenged but cannot be granted vnto them The 14. reason If there were any transubstantiation there should be an actuall conuersion of the bread into the body of Christ but this cannot stand For when one thing is changed into another the matter remaineth the forme is altered but heere they make the forme to abide and the matter to be changed A strange Metamorphoâ—is and fitting the fable of this counterfeit turning Now the matter of bread is not in the body of Christ because it is perfect in it selfe and so glorified that it can receiue no accesse Besides nothing can be conuerted or changed into a thing before being and preexisting which was really before the change or conuersion as Christ turned the water into that wine which was not before c Exod 4 3. Iohn 2 8. Gen 1â— 26. and Moses turned his rod into that serpent which was not before and Lots wise was turned into that pillar which was not before But the body of Christ is before their transubstantiation whereupon it followeth that the bread cannot be changed into his body The 15. reason If Christ did transubstantiate the bread into his body when he said This is my body then in like manner the Apostle did transubstantiate the Church of the Corinthians into the body of Christ when he saith Now ye are d 1 cor 12 27. the body of Christ and members for your part And Theophylact vpon the sixt chapter of Iohn saith We our selues are trans-elemented or transubstantiated into the body of Christ What reason can they then alledge why transubstantiation should be in the one sentence more then in the other For the whole colledge and company of Diuines of Rome and Themes and all the multitude of Papists throughout the world shal neuer be better able to proue their transubstantiation out of these words This is my body then out of the other Ye are the body of Christ The 16. reason If the bread were turned into the body of Christ and receiued in the mouth it should go farre better with our bodyes then with our soules because our bodies should really receiue the body of Christ but our soules should not being spirits bodies cannot be mingled and intermedled with spirits Wherefore we cannot beleeue and receiue this reall conuersion of one substance into another The 17. reason If the bread be transubstantiated into the body of Christ and so receiued by vs then eyther it is turned into our bodies or vanisheth away into nothing or returneth and departeth backe into heauen For what fourth thing they should imagine cannot bee imagined But it is not turned into our bodily substance for then we should grow bodily into one person with him hee should walke with vs and rest with vs he should eate with vs and sleepe with vs he should be whole with vs and sicke with vs finally he should liue with vs and dye with vs al which are absurd Neither doth his body vanish to nothing for this were horrible blasphemy once to affirme or conceiue of the body of Christ Iesus who by this fancy shal be made Iesus and no Iesus Christ and no Christ a Sauiour and no Sauiour And if once we admit this we shall also haue religion and no religion heauen and no heauen yea God and no God Neither doth it depart into heauen for hee was there before Act 3 21. and the
heauens containe him vntill the times of restitution of all things Besides he should euery day ascend which ouerthroweth our faith and withall ouerturneth the truth of his ascension and bringeth in a strange maner of his taking vp neuer beleeued or receiued or deliuered or dreamed of in the Church Furthermore as the body of Christ is first supposed to be receiued and then the blood so the body should first asceÌ„d without the blood and afterward the blood alone without the body Lastly as wel we may hold and beleeue that he dyeth often riseth againe often is conceiued and borne oftentimes as hold his continual and daily ascension Thus also we may reason coÌ„cerning the wine If it be turned into the blood of Christ what becommeth of that blood Either it must necessarily passe into our substance and then Christs blood should be mingled with our blood as the blood of the Galileans was mingled with their sacrifices Lu. 13. Luk. 13 1. Or else it must perish and come to nothing and then it should dry vp as water and vanish away as smoake consume as a vapour Or lastly it must returne into heauen which doth ouerturne his ascending from the earth in as much as it was there before And as there can no other way be deuised so none of these can stand either with diuinity or philosophy either with faith or reason either with Scripture or nature and therefore th se pillars being remoued this tower of Babell I mean the doctrine of transubstantiation must of necessity fall to the ground The 18. reason If the Disciples had not vnderstood Christ to cal the bread his body sacramentally they would haue bin greatly troubled who ofteÌ„ doubted of the least things demanded the vnderstanding of theÌ„ As the hearers of Christ I h. 6. supposing he had spoken of a carnall manner of eating his e Ioh. 6 52 60 flesh were troubled and offended saying How can this man giue vs his flesh to eate And ver 60. This is an hard saying who can heare â—t Wherfore who seeth not that they would haue maruelled and required farther if they had vnderstood Christ to haue changed the bread into his body and the wine into his blood But they doubt not they demand not they maruell not they murmure not therefore beleeue not this iugling of transubstantiation or turning of one substance into another And if they beleeued it not how should we receiue it If they receiued it not how should we beleeue it The 19. argument It ouerturneth sundry Articles of ouâ— Christian faith We beleeue that Christ Iesus was begotten of the Father before al worlds and borne in time of the Virgin Mary this the Scripture teacheth this the Creed deliuereth this euery true Christian professeth beleeueth But if the bread bee transubstantiated into the bodye of Christ and the wine into the blood of Christ then his body is made and borne of bread and wine and the Priest after the words of consecration may say a little pretty son is borne vnto vs and newly made Wherefore in the Missal of Sarum after that the Priest hath consecrated hee maketh a low leg worshipping the worke of his owne hands and saith Aue which is as much as God saue you Sir or you are welcome to towne Againe we beleeue that Christ was crucified and dyed for our sinnes that he was buried rose againe ascended sitteth at the right hand of God the Father almighty But if the body of Christ be made of bread as often as the Eucharist is celebrated then Christ being on the Crosse might be elsewhere then on the Crosse when he dyed he might be where he suffered nothing lying in the graue he might be out of the graue yea he might be in the graue after his resurrection and rising out of the graue wherof notwithstanding the Angels said f Mat 28 5. he is not heere Lastly wee beleeue that Christ shal come from heauen to iudge the quick and dead and that in the same manner he ascended g Reuel 1 7. whoÌ„ we doubt not but men shall see as Reuel 1.7 Euery eye shall see him yea euen they which pierced him through But if Christs body be made of bread he shall stare and start out of the pixe and not come from heauen and that in another shape then when he ascended nay thus he should come daily vnto vs and yet no man can see him nor perceiue his comming All these deuices ouerthrow the foundation of faith sauour of nouelty and bring in heresie against all certaine grounds of true religion The 20 argument If by vertue of Christs words transubstantiation were brought to passe and the true bodye of Christ were really present on the earth then the bread should be changed into whole Christ that is into his body indued with his magnitude quantity quality colour all his dimensions For Christ said not at his Supper this is the substance of my body without accidents but h Luk. 21.16 1 Cor. 11 24. This is my body wh ch is giuen for you and which is broken for you Therefore the body was visible and seene of them al it was felt it had all accidents agreeable thereunto and the substance of Christs body alone without his qualities was not crucified on the Crosse neither yet could be crucified Notwithstanding we see not Christs body vpon the earth nor any adioynt thereof is perceiued or discerned Where are they then Are they in the substance of Christs body which is in heauen And not in the substance of his body which is on the earth Then they make Christ to haue two distinct bodies for one and the same body cannot haue his properties and dimensions and yet be without them which necessarily implyeth a contradiction consequently falsehood especially considering how great a difference they make betweene the body of Christ in heauen and this body that lyeth and lurketh vnder the accidents and shewes of bread in their boxe The 21. reason It destroyeth the nature of a true body it taketh away the defence vsed against hereticks bringeth in the heresies of Marcion of Eutyches and the Manichies which i August ad Quod vult de denyed Christ to haue a solid and true humane body and held that he had onely a phantasticall body without any materiall flesh blood or bone in appearance and sight somewhat but in deed and substance nothing For they teach that his body is in infinite places at once and those discontinued void of quantity and quality not circumscribed not visible nor any way sensible that being in heauen he is really and corporally on earth though not in the distance betweene heauen and earth nor in those places where the host is not which is to assigne innumerable bodies to our Sauiour Christ and consequently to make him no body which is in effect as much as to deny he is come in the flesh k 1 Ioh 4 3. and
sinne then his oblation and there should be another propitiation for the sins of the world And thus much of the popish Idoll of the blasphemous Masse Vse 4 Furthermore did Christ deliuer his last Supper to all his Disciples that were present Did none stand by and gaze on while other receiued Then heereby fall to the ground the priuate communions e Against priuate masses in the church of Rome of the popish Church where all is f Concil Trid. sess 22. cap. 6. deuoured by the Priest nothing deliuered to the people For whereas the ordinance of Christ and ancient order of the Church was for the Minister people to receiue the Sacrament together among them the Prest accompanied with his boy to make answere receiueth the Sacramēt himselfe alone without distribution made to others yea although the whole congregatiō be present and looke vpon him whereby God is dishonoured the communion is abolished the people of God are therby depriued and robbed of all comfort How is this a feast which the Priest prepareth for himselfe not for others receiueth by himselfe not with his brethren hee speaketh to himselfe and not to the assembly he vseth a strange tongue and no man knoweth what he meaneth the people is taught nothing they vnderstand nothing they heare nothing they receiue nothing and a few childish apish foolish and vnseemely gestures excepted they see nothing they taste nothing they partake nothing neither comfort of heart nor memory of Christ nor benefit of his passion But Christ in his last Supper did not eate vp all alone but after the Disciples had supped as Mathew g Mat. 26 26. setteth it downe he tooke bread blessed he brake and gaue it to them saying take ye eate ye neither did he drinke alone of the fruite of the vine but taking the cup he gaue thankes and gaue to them all saying Drinke ye all of this So then albeit a certaine number of communicants are not limited and determined yet Christ in these words appointeth a company to be present as appeareth by the number Take ye eate ye drinke yee all diuide ye it among your selues doe ye this in my remembrance ye set forth the Lords death when ye come together to eate tarry ye one for another as often as ye shall eate this bread These words cannot bee vnderstood of one particular man but necessarily import a great number of men nay the Philosopher teacheth that the word all must be verefied at the least h Arist lib. 1. de Cocl cap. 1. of the number of three which is the least and lowest number that would be admitted to this Supper Neither doe we reade that so soone as one was gained to the faith that the Apostles administred this Sacrament to him much lesse would they minister to themselues alone when none were conuerted in a nation or Citty Secondly Christ expresly commandeth vs to do as himselfe did when hee left this fare-well token and pledge of his loue to his Disciples saying i Luk. 22 19. Do this in remembrance of me But he after the words of consecration did not offer a sacrifice to his Father vnder shewes of bread and wine but gaue the bread and cuppe to his Disciples and left his owne example as a direction for vs to follow so that the distribution deliuerance of the signes is of the substance of the Sacrament as well as the breaking of the bread or pouring out of the wine and it is not lawfull in any sort to change the testament of Christ or to corrupt the meaning of the testator Thirdly the Apostle teacheth how he receiued from the Lord that which he deliuered to the churches that the people should eate of this bread and drinke of this cup k 1 Cor. 11 23 and proueth that the faithfull are made partakers of the Lords Table not by gazing or looking on while others eate but by eating not by standing stil while others drinke but by drinking as 1 Cor. 10. We that are many are one bread and one body because we are all partakers of one bread Fourthly the same Apostle reproueth the Corinthians which presumed to take the Supper of the Lord before others and did not tarry for their brethren when they came together to be partakers of the Sacrament as we see 1 Cor. 11. Euery man when they should eate l 1 Cor. 11.20 22. taketh his owne supper afore this is not to eate the Lords Supper And afterward Wherefore my brethren when ye come together to eate tarry one for another Now because the Corinthians brake this order ordinance he chargeth them to come vnreuerently to receiue vnworthily to eate and drinke iudgement vnto themselues Shall they then that are faithfull Christians patiently beare the iniury done them by these sacrificing Masse-mungers who neuer bid the Lords guests nor call them to his table nor tarry for them till they come to this heauenly banket but like the Priests of Bell do eate and drinke vp all themselues Fiftly the same Apostle willeth and warneth all persons which come to this communion diligently to proue examine n 1 Cor. 11 28 themselues and then to come to this Supper as we see 1 Cor. 11. Let a man examine himselfe and so let him eate of this bread and drinke of this cup so that he would not haue any excluded from receiuing which haue tryed their harts by examining are thereby rightly prepared to this great worke Lastly the names giuen to this Sacrament noting the nature thereof do affoord vs a good consideration to strike through the heart of this priuate Masse being called sometimes the Supper of the Lord and sometimes a communion among our selues If it be an holy Supper and spirituall banket why are none bidden and called thereunto If it be a communion why doth the Priest vncharitably swallow all alone wherby they make it a communion but without company a supper but without guests meat but without eating drinke but without drinking a table but without sitting downe a participation but without any that are partakers a banket but without feeding thereat the people departing as hungry and thirsty as they came Wherefore as no man celebrated the Passeouer aright or receiued profit thereby but such as did eate the flesh therof so can none come to the supper of the Lord as he ought though he looke vpon others except he eate of the bread and drinke of the cup according to the commandement of Christ the author thereof But because the Church of Rome is neuer mad without reason let vs driue them out of all their shifts and starting holes wherein they go about to hide their heads First they aske the question What if Obiection 1 their be none worthy to communicate may wee not haue Masses without communicants I answere Answere this is to suppose an impossibility For wheresoeuer the word is truly preached it gaineth some to the faith Christ being in the
be flat Idolatry If it be as bad or worse then kneeling before a Crucifixe it can be no better then Idolatry forasmuch as kneeling before a Crucifixe is open Idolatry and cannot be denyed whereas we do not worship God in the bread or kneele vnto it as the Papists do to the Crucifixe The bread indeed we confesse is before vs when we pray to God for his blessing vpon it that it may auaile vs to the end for which hee hath appointed it euen as the meate which we ordinarily receiue in our houses is before vs vpon the Table when we do giue thankes for it Now they might as well say we pray to our meate or before the meate as that we kneele vnto the bread or before the bread of the Sacrament And it is as lawfull for vs to kneele downe at the Table when wee doe giue thanks as of custome we stand or sit yet we should thereby be vniustly censured to kneele downe to our food which we receiue I would gladly therefore be resolued of such as stumble at the orders of our Church whether they allow of the former saying of these men or not If they doe not like it nor approue of it wherefore doe theâ— ioyne with them in their opinion when it is vpholden with so weake proofe as with a rotten pillar If they do allow it as currant hold that so many as kneele in the acte of receiuing do commit Idolatry and thereby make the house of God no better then an Idols temple how dare they be present at such Idolatrous seruice yet make no scruple at it Obiection To this peraduenture they will answere they will not examine other mens consciences neither take vpon them to iudge of other mens doings if they thinke they may kneele lawfully let them do it so that they condemne not others that haue more tender consciences then themselues Answere But they must not thinke so to escape and creepe away in the darke as if they were not espied For they caÌ„not turne ouer the matter to others to looke to theÌ„selues as if it did nothing concerne them but the question is how they can iustifie their owne presence at others kneeling who are accused and condemned to do as bad or worse then bow downe to Idols and kneele before a Crucifixe Will their tender consciences serue them to bee present at Idols seruice and at more grosse worshippe then kneeling before a Crucifixe If the consciences of any be so large in this and so straite at the bare gesture of kneeling let them take heed they do not incurre the censure of Christ who accused the Pharisies that they straine at a gnat and swallow a Camell Mat. 23 24. that they stumble at a straw and leape ouer a blocke being precise in small things and loofe in greater Or if they be content to ioyne with vs in the seruice of the same God and come with vs to the same table let them acknowledge that we doe bow the knees to the Father of our Lord Iesus Christ Eph 3 14. and not to an Idoll and that we do not turne Bethâ—el into Beth-auen the house of God into the house of iniquity and thereby also renounce and vtterly forsake their rash opinion who speake and write resolue and determine against the gesture receiued and commanded to be vsed in our Church For if that which they dâ— maintaine and publish be true then in stead of partaking the blessed body and blood of ou blessed Sauiour 1 Cor. 10 20.21 wee should haue fâ—llowshippe w th the diuels in stead of dâ—inâ—ing the â—up of the Lorâ— wee should drinke the cup of diuels and in â—teaâ— of beeing partakers of the Lords Table we should bee partakers of the Table of Diuels But to leaue these who I hope haue learned to leaue themselues and to forsake their assertion I dare boldly auouch and offer opeÌ„ly to defend that sitting at the communion is not more requisite and necessary then either standing at the hearing of the word or kneeling in the action of prayer and calling vpon the name of God if it be as necessary so that if they maintaine that sitting is the most conuenient gesture at the partaking of the Sacrament I will ioyne with them in this also maintaine that standing is the fittest gesture at hearing and kneeling also at prayer Hence it is that when Balaam was to deliuer the word of God vnto the King of Moab he said Rise vp Balak and heare Num. 23 18. and hearken vnto mee thou sonne of Zippor Numb 23. The like we see in Samuel when he was to annoint Saul King ouer Israel he saide vnto him Stand thou still a while 1 Sam. 9 27. that I may shew thee the word of God Besides these precepts and commandements we haue sundry examples of Kings and Princes sacred prophane and of whole assemblies that practised this gesture We reade in the booke of Iudges Iudg. 3 20. how Eglon King of Moab rose out of his throne so soone as hee vnderstood that Ehud had a message to do to him from God Iosiah the good King of Iudah stood in his place by a pillar while the Priests read in the booke of the Couenant which was found in the house of the Lord 2. Chron. 34. 2 Chro. 34.31 2. Kings 23 2 3. 2 Kin. 23 2 3. When Ezra the Scribe opened the booke in the sight of all the people for he was aboue them in a Pulpit of wood to reade in it distinctly and to giue the sense and to cause theÌ„ to vnderstand the reading all the people stood vp Nehe. 8 5. Nehe 8 5. Can those that vrge and presse the necessity of sitting and the vnlawfulnes of kneeling vnder the hard heauy doome of Idolatry shew so many precepts and examples thereof Or are they able to bring any commandement requiring the one as a duty and forbidding the other as a sinne FroÌ„ hence then we reason thus If sitting be simply necessary in the acte of receiuing then standing is necessary in the acte of hearing and kneeling in the acte of prayer But standing is not simply necessary in the acte of hearing nor kneeling in the acte of prayer Therefore sitting is not simply necessary in the acte of receiuing Furthermore we must vnderstand that sitting or kneeling or standing are not being considered in themselues of the nature and substance of the Sacrament but onely accidentall things and outward gestures of the body they touch not the life and essence of the Supper but are left at liberty to be ordered and appointed by the Church as shall bee thought fittest Is it of the substance of prayer to kneele alwayes in the very action of it I thinke not for how theÌ„ did the Publican stand and pray Luk. 18.13 Mar. 11 25. And yet he did pray aright and acceptably to God Or how is it that Châ—istiaâ—th Mar. 11. When ye stand praying
theÌ„ of sitting at the same table How a man may breake the institution sitting Or wherfore do they depart from the institution faile in the manner of their receiuing sitting and yet will seeme religiously to cleaue to the example of Christ Let theÌ„ therefore make it manifest that it is more necessary for them to sit then it is necessary to sit at the same Table Will they haue what they lift to be necessary and what they list not to be necessary what they please to be indifferent what please not theÌ„ not to be indifferent But some will say as hath bin often obiected Obiection vnto me It is a Supper or a feast and therefore if we be not tyed to the institution yet we are tyed to the same gesture which is vsuall at our suppers and feasts I answere Answere this is a most weake and vngrounded assertion and therefore whosoeuer trusteth vnto it or leaneth vpon it it will deceiue him and make him fal For it is called a Supper vnproperly and figuratiuely and therefore to draw an argument from it as if it were spoken properly can haue no sure and certaine foundation Besides such do suppose it is called a Supper because of the gesture which we are charged to obserue at the partaking of it and that we must necessarily receiue it as we do our suppers But it is called a Supper for other causes as we haue noted in the first chap. of this booke Againe the more common and vsuall gesture obserued at bankets is to stand and not to sit and therfore by this reason we should haue neither sitting nor kneeling but standing at the Table of the Lord. Furthermore I might better affirm that it ought to be receiued kneeling because it iâ— receiued with prayer which is the most common coÌ„mendâ—ble gesture in that part of Gods worship Lastly sitting standing leaning are variable circumstances which change and alter according to the different manners seuerall customes of seuerall places I haue also heard others alledge in defence of their refusall to receiue kneeling Obiection that they can see no reason why they shold kneele to the bread and wine Answere And wherefore do they not as wel say they see no reason why they should kneele to the Minister for they do no more kneele to the bread and wine which they do receiue then to the Minister of whom they do receiue For no man requireth theÌ„ to kneele downe to the outward signes any more then to the seates that are before them We kneele to the creator not to the creature And if we may noâ— kneele in the action of receiuing for feare of superstition by like reason we may not be vncouered and bare-headed Answere for this ceremony we vse in the matter of Gods worship But we alwayes vse that gesture of kneeling in prayer when the Sacrament is not administred and when the Sacrament is deliuered we vse the outward reuerence of bowing the knee and thinke it meet to be performed and retained partly to stirre vp in our selues and in others a more religious estimation of those diuine seales Reasons why we kneele at the Communion partly to remoue all prophane thoughts of contemners and despisers of the Sacrament of the body and blood of our Lord Iesus partly to put a difference hereby from our common bread and wine which we take in our houses and at our Tables and partly to teach vs to lift vp our harts to God to blesse his own ordinance that as well we may take his Son by the hand of faith as receiue his seales by the hand of the body So then it is one thing to kneele before a creature or where the creature is another to bow downe vnto it to honor it adore it And how can we kneele any where but it must be before some creature in heaueÌ„ aboue or in the earth beneath It is one thing to kneele at the Sacrament another to kneele to the Sacrament If we should kneele downe at our giuing of thanks for our ordinary meates and drinkes at home may we iustly be taxed for kneeling to our meates drinkes We kneele downe to God onely to whom we pray and make request not to the outward signes to which we pray not Againe it will be obiected Obiection that we must abstaine from all appearance of euill but if kneeling at the Communion be not Idolatry yet at least it hath appearance of Idolatry in our conformity with the Church of Rome which hath brought in transubstantiation and therefore if we shal kneele as they do there is feare of adoratioÌ„ Thus haue I heard many reason I answere Answere kneeling reuerently obserued is no shew or appearance of euill but of good And there is no feare of adoration when we kneele more then there is while we sit For doth not he that sitteth prayeth aright adore God and may not a man worshippe an Image sitting as well as kneeling and set vp an Idoll in his heart while he prayeth to it trusteth in it dependeth vpon it and confesseth vnto it when he sitteth vp as well as when he lyeth downe And in whom is there feare of adoration Or to whom is there occasion giuen of stumbling Not to the Church-papists that liue among vs and communicate with vs through hypocrisie for howsoeuer they holde their Idoll of transubstantiation yet we cannot nourish and nuzzle them in their Idolatry because they hold our consecration to be no consecration and consequently our Sacrament to be no Sacrament and professe themselues in the prophanesse of their hearts to receiue it as ordinary bread Not to our own people who in their kneeling haue no purpose to adore the bread or to bow downe vnto it What offence then can be giuen by this gesture to any that liue among vs if not to â—he papists who wil neuer kneele to our bread much lesse to any others who haue learned long ago to renounce their transubstantiation their ducking their prostrating falling vpon al foure their kissing the earth their knocking and bouncing of their breast and all popish creeping and crouching to the bread to adore it They tell vs that kneeling to the Sacrament was brought in by Antichrist that man of sin and son of perdition Obiection Honorius the 3. in the yeare of our Lord 1220. therby teaching the people to worship the bread But what is all this to the purpose or what doth this belong vnto vs who Answere thogh we allow kneeling at the Supper yet dislike and condemne kneeling to the Supper reseruing of it carrying it about lifting of it vp doing worship vnto it Honorius the 3. first commanded the people at eleuation time to encline and bow themselues when the host was carried about in a solemne procession to fall downe to it This superstition and abuse we go not about to iustifie or defend or restore but condemne it to the pit of hell from whence
which the wine representeth to vs in the Supper Notwithstanding it was a common watering to the beasts of the field and to the people of God the cattell dranke therof as wel as the people therfore there could be made no change therein but in respect of men d Num 20 10. to whom God gaue his gracious promise which teacheth vs to account of the outward signes otherwise then of common meats common drinkes The Tabernacle and the Arke and all the instruments thereof were made of common matter before they were sanctified of God to that purpose The stones hammered in the quarrey the timber hewed in the Forrest the gold tryed in the furnace were common stuffe before they were laid in the building of the Temple e Mat 23 16. and so made holy and sanctified to God and man The sayings sentences f Act. 17.28 Tit. 1 12. 1 Cor. 15 33. of the heathenish Poets were prophane before they had passed through the Pen of God and were taken vp by the Holy-Ghost So we teach of the bread and wine before the institution of Christ is vsed and obserued they are common but afterward they are holy We confesse and deny not but say plainely there is a change in the Sacraments the elements which before were ordinary meates now become spirituall in respect of the vse before they serued onely to feed the belly now they serue to seale vp the nourishment of our soules The discussing of this question g Two means of consecration to wit the word and p ayer together with the foundation of this consecration and sanctification of the creatures is taken out of 1 Tim. 4 4. Euery creature of God is good nothing ought to be refused if it be receiued with thanksgiuing for it is sanctified h 1 Tim. 4 â— 5 by the word of God prayer These are the two meanes the word and prayer whereby the Elements are changed though not transubstantiated yet they haue a dignity and preheminence which they had not before they are no i Iust in Apol. 2 more common bread common wine common meate but a Sacrament of Christs body a warrant of Gods promises an holy mystery and seale of the couenant betweene God and vs. The first meanes of this consecration and setting apart of the creatures to our vse is by the word of God If we haue the euident and expresse word to warrant our vse of the creatures of God we may vse them for our necessity and comfort if we haue no word to beare out the practise they are not sanctified vnto vs. The tree of knowledge of good and euill was not sanctified vnto Adam though it were good in it selfe as all k Gen. 1.31 creatures are because he had a word of commandement not to eate of it l Gen. 2 17. Of the tree of the knowledge of good and euill thou shalt not eate of it for in the day that thou eatest thereof thou shalt dye the death After the fall and after the flood all creatures were not sanctified some were accounted m Gen. 7 2. vncleane all might not be eaten all might not be offered as vnder the law n Leuit. 11 3. among the beasts onely they were cleane that did chew the cud and diuide the hoofe and among the fishes of the Sea onely such as had skales and sinnes were called cleane the rest were vncleane vnto them because the word did not allow but restraine the vse of them So likewise for this Sacrament of the Lords Supper not euery creature is sanctified not a lambe not any flesh not any fish not oyle but onely bread and wine These two are consecrated all the rest are cancelled by the word For albeit flesh be more like vnto flesh then bread is yet would he not make choice of any of that kinde because he respected not the colour and outward forme but the force of nourishment strengthening of the body which is greater in bread then in the flesh of any creature The second meanes whereby the creatures are sanctified is by prayer For albeit that God by the coÌ„ming of his Son into the world hath sanctified all meates and drinkes that nothing of it selfe is vncleane o Rom. 14.15 but to him that counteth it vncleane yet something must necessarily bee done on our parts otherwise that which is holy we may prophane and that which is good we may turne into euill therefore the Apostle addeth prayer which is both a thanksgiuing to the Lord that he hath sanctified and prepared them for vs and likewise a petition that they may be healthfull for vs and we thankefull for them whereby our food our apparell and all the succours of this life are sanctified to his glory and our comfort These be the two meanes of consecration if these or any of them be wanting there can be no true consecration If then in the time of the law they should haue eaten swines flesh which indeed p Leuit. 11 7. part the hoofe but chew not the cud they should haue sinned because it was not sanctified and therefore albeit they had prayed for a blessing all the day long and giuen thankes neuer so much yet could it not make their pâ—actise lawfull which the word of God hath made vnlawfull Or if they had offered a cleane and holy sacrifice and not made humble and earnest prayers to God to accept them and their oblations it could not haue due effect but the word of God had beene hindred by their vnworthinesse So in the administration of the Lords sacred Supper we vse the word of God which warranteth vs to take the bread and wine out of this word we alledge the promises of God to the true beleeuer and heereunto we ioyne prayers and thanksgiuing that God would accept vs and blesse vs in the participation of his owne ordinance Thus albeit we haue no forged transubstantiation we haue a true consecration if the word of God and prayer of the Church can worke it which are the meanes left vnto vs for this purpose if we be q Ierom 20 7. any way deceiued it is the Scripture which hath deceiued vs. Vse 1 It remaineth now to marke the vses of this point for our farther instruction If by vsing the whole institution of Christ according to his commandement wee confesse a change and conuersion wrought in the vse of the signes then we are falsely charged and slandered to haue no consecration We pronounce the same words of consecration that Christ pronounced we obserue the same things that Christ obserued and charged vs to do we shew forth plainly the death of Christ as if r Gal 3 1. he were described in our sight among vs crucified we speake openly in a knowne tongue and the people vnderstand vs wee pray vnto God to accept vs and render him thankes for the worke of our redemption Lastly wee take the outward elements and
ioyne the word vnto them and thus they are made to vs a Sacrament Nay if to offer vp to God our selues our soules our bodies our almes for the poore our prayers and thanksgiuings vnto God the Father for our redemption be an oblation and a sacrifice we haue both a Sacrament and a sacrifice in our Churches though we offer not vp Christs body to be a propitiatory sacrifice for the redemption both of the quicke and dead vnto his Father We offer vp as much as Å¿ We offer vp as much as Christ commanded vs. Christ commanded vs to offer but that sacrifice was once offered vp vpon the Crosse he was the Priest he was the Altar he was the sacrifice there is no other sacrifice left to be offered for sinne and he which presumeth to offer him againe is an enemy to the Crosse of Christ treadeth the Son of God vnder his foot counteth the blood of the new Testament vnholy and hath renounced saluation by Iesus Christ Now if we cleauing precisely to the institution of Christ doe not consecrate what may be thought of the popish Priests who whisper their words closely that no man heareth vse a strange tongue that no man vnderstandeth bring in priuate Masses whereat none communicate deliuer dry Communions wherein no man drinketh exhort no man speake to no man and if they do consecrate they consecrate onely for themselues not for others Wherefore we detest the opprobrious and blasphemous speeches of the prophane Papists who in t 2 Sam 16 7. 2 King 18 â—5 the spirit of Shemei and of Rabshaketh raile falsly vilely and slanderously against our Communions affirming that they are no other then common bread and wine without grace without vertue without sanctification bare signes of Christ absent no better then our common breakfasts dinners and suppers Thus they speake basely proudly and scornefully of our communions but all the world knoweth they speake vntruely We hold an effectual consecration in both the Sacraments though we deny a reall conuersion into the body blood of Christ the water in baptisme is no more common water u Gal. 3.27 it is not void of a spirituall effect it is not without grace and sanctification So the bread and wine are changed not from one substance into another but from one vse to another not in themselues but to vs not in their owne nature but in their end and thus they are not the same they were before Vse 2 Againe are these signes sanctified and consecrated that are deliuered and receiued then heereby we learne what is to be thought of the remnants and leauings remaining after the Lords Supper For who seeth not heereby that the bread and wine out of the holy vse and lawfull participation appointed are not a Sacrament They differ nothing from common bread and wine sold in other places and taken in our houses Therefore a Hosich in Leuit lib. 2 ca 8 among diuers the remainder was accustomably vsed to be burned b Euagri lib. 4. cap. 8. Niceph. lib. 17. cap 25. among some it was giueÌ„ to little childreÌ„ that were in the schooles among others they did eate it in the c Hieron com in 1 Cor. 11. common assembly at their feasts of loue so that out of the sacred vse of the Sacrament they did eate it as common bread they did drinke it as common wine We see in baptisme the water remaining and not vsed is no part of the Sacrament but may be applyed to common vses So it is in the Lords Supper for the Sacraments of the new testament are alike and of the same worthinesse no more is consecrated then is receiued and applied This also is euident by d Num. 10 10 the rocke in the wildernesse where the waters flowing from thence represented the blood of Christ to the Israelites that drank therof not to the beasts and cattell that were watered by it So much was consecrated water as they receiued not all the rest So when Iohn e Mat. 3 6. baptized in Iordan not all the Riuer but all that which was applyed was sanctified So when he baptized in f Ioh 3 23. Fnon because there was much water there not the whole streame was hallowed but so much as he vsed Wherefore whatsoeuer remaineth after the celebration of the Sacraments may be applyed lawfully to coÌ„mon and ordinary vses and therefore all superstition touching any of them is to be auoyded Moreouer if the sanctification of euery creature whether Vse 3 in the Sacraments or out of the Sacraments be by the word and prayer as appeareth by the Apostle it teacheth a profitable instruction namely that no creature of God is to be receiued no guift to be vsed no blessing to be enioyed tending to the health of the body or comfort of the soule without this duty of prayer and thanksgiuing to the Lord. Indeed euery creature of God in it selfe is good and euery guift is holy yet if we partake them without praising the name of the giuer and creator to vs they become vnholy vncleane and vnpure Now if this be needful in vsing the common creatures and guifts of God much more is it necessary in receiuing these pledges and seales of feeding our soules to eternall life Behold heere the cause that moued Christ when he had taken the bread to giue thanks to his Father wherein hee sheweth what belongeth to the duty of the Minister and of the communicants to wit that we ought to lift vp our hearts to God to praise him for giuing his onely begotten Sonne to be our redeemer humbly to pray vnto him that our vnworthinesse hinder not the effectuall working of his Sacraments but that through his goodnes and mercy they may haue their full force in our hearts for the pardoning of our sinnes for the increase of his graces for the confirming of our faith for the quickning of our obedience and for the preseruing of body and soule to eternall life Thus we blesse God when we praise him and giue him the honour due vnto his name Wee blesse the meates we eate the drinkes we drinke the things we receiue as Paul saith g 1 Cor. 10 16 The cup of blessing which we blesse h How the signes in the Sacrament are blessed when prayer is made to God that they may be healthfull to vs and we thankeful for them vnto him that is the giuer of them Lastly if in the Sacrament there bee a consecration Vse 4 and separation of the outward elements to so holy an end it warneth vs to be carefull to vse and receiue i We ought often to receiue the Lords supper oftentimes this Sacrament of the Lords Supper For heere are not bare signes bare tokens bare figures without fruite and without grace they are consecrated signes and hallowed elements effectually sealing vp remission of sinnes And what is more plaine then that which the Apostle teacheth 1 Cor. 11. k 1 Cor.
Father the word of institution is made effectuall by the holy Spirit the bread and wine are signes and seales representing the body and blood of Christ the outward actions of euery receiuer do note out the inward actions and spirituall workes of the faithfull Thus then the agreement answereth aptly and the proportion falleth fully betweene the parts c The agreemēt between the outward and inward parts As the Minister by the words of institution offereth vnto the Communicants the bread and wine to feed thereupon corporally and bodily so God the Father by the Spirit offereth and giueth the body and blood of Christ to the faithfull receiuers to feed vpon them spiritually Hence it is that the outward actions of the Ministers and the outward actions of the receiuers are said to be signes of the second kinde and therefore may fitly bee called parts of the Supper Now then let vs remember the sensible and externall actions of the Minister that thereby we may consider the spirituall and inward actions of God the Father And first of all the taking of the bread and wine into his hands and the consecrating or blessing of them by repeating the promise by prayers and thanksgiuings doth seale vp these holy actions of God the Father by which he from all eternity euen before the foundation of the world did separate elect ordaine chuse and call his Sonne to performe the office of a Mediator betweene God and man and when the fulnesse of time came did send him into the world to performe that office whereunto he was appointed This wee see proued vnto vs in many places as Iohn 6. Labour not for the meate which perisheth but for the meate that endureth vnto euerlasting life which the Sonne of man shall giue vnto you for him d Ioh. 6 27. hath God the Father sealed that is hath installed him into his office to reconcile men vnto God and to bring them to euerlasting life And Gal. 1. Iesus gaue himselfe that he might deliuer vs from this present euill world e Gal. 1 4. according to the will of God euen our Father So that whatsoeuer Christ did he did it by the will and appointment of his Father According to the testimony of the Apostle Heb. 5. Christ tooke not to himselfe this honor to be made the High Priest f Heb. 5 5. but he that said vnto him Thou art my Sonne this day I begat thee gaue it him And as the Father ordained him to that office so in time he sent him as the Euangelist witnesseth g Luke 4 18. The Spirit of the Lord is vpon me because he hath annointed me that I should preach the Gospell to the poore binde vp the broken hearted preach liberty to the captiues c. So likewise 1 Ioh. 4. Heerein is that loue not that we loued God but that he loued vs and h Ioh. 4 10. sent his Sonne to bee a reconciliation for our sins And Gal. 4. When the fulnesse of time was come God sent forth his Sonne made of a woman and made vnder the law that he might redeeme them that are vnder the law Thus we see the inward actions of God the Father answering to the outward actions of the Ministers who being rightly called of God do worke with him and are the dispensers of his secrets Vse 1 Now let vs come to the vses of this part First of all this sealing and sending of his Sonne serueth to confirme and assure vs of our saluation in Christ For seeing God hath annointed and appointed him into this office our faith cannot faile our confidence cannot fal our hope cannot make ashamed i Rom. 5 5. seeing the loue of God is thus shed abroad in our harts through the Holy-Ghost k Rom. 8 16. who beareth witnes with our spirit that we are the children of God by whom wee l Eph. 4 30. are sealed vnto the day of redemption Vse 2 Againe let vs seeke saluation no where else then in him alone whom God the Father hath sealed and set apart to that end For euen as the body is nourished by no other meats and drinkes then by such as m Deut. 8 3. Mat. 14 4. God hath appointed to this purpose n Ezek. 14 13 Leuit. 25 26 as a staffe to sustaine vs so is the soule fed by no other meanes then God hath before ordained The cause of our saluation is in the loue of God toward vs which is notably represented by the taking and blessing of the outward elements He might haue left vs to our selues to worke out our owne destruction but his mercy is greater then his iustice Thirdly by these outward actions of the Minister we Vse 3 must seeke confirmation strength of our faith being assured that God the Father tooke his Sonne and appointed him to these ends We must not wander and gaze about and thinke we haue nothing to do but when we take and receiue the bread and the cuppe into our hands we must in euery sacramentall rite consider the things signified and ponder in our hearts the fitnesse and agreement betweene them both So then as we behold with our bodily eyes the Minister representing the person of the Father taking blessing and separating the bread and wine to that bodily vse so surely and certainely wee must learne that God the Father hath ordained and sent his onely begotten Son o Mat. 17 5. and 3 17. in whom he is well pleased to be the Mediator for the pardon of our sins Hence we see the infinite loue of God toward vs and let vs labour to comprehend p Eph. 3 18.19 the length bredth height and depth thereof that spared not his own Sonne q Rom. 32. but gaue him for vs all vnto the death hence we see that exceeding compassion of the Son that loued his enemies more then himselfe and accounted not his owne life precious to himselfe hence we see the gracious and glorious worke of our redemption wherein the mercy and iustice of God r Psal 85 10. meete together and kisse each other teaching vs to take sweet delight and comfort in the meditation thereof day and night with all thanksgiuing hence wee haue assurance of saluation and consolation in all troubles and tentations hence we see the greatnes of our owne sinnes that could not be pardoned but by the death of the Son of god and therefore we must hate them with an vnfained hatred as our greatest most dangerous and deadly enemies and lastly hence we see that if God the Father thus loued vs we ought earnestly to loue him againe and to serue him in all duties of holinesse and true righteousnesse neither ought we to loue him onely but for him all our brethren as the Apostle reasoneth 1 Ioh. 4 11. Brethren if God so loued vs wee ought to loue one another Thus we haue shewed how the taking of the bread by the Minister signifieth the
Fathers appointing of his Son the Ministers blessing the Fathers separating and setting apart his Sonne to his office the Ministers deliuering of the bread the Fathers giuing of his Sonne If then wee draw neere to the Lords table with faith reuerence and repentance nothing can be more sure and certaine to vs then the taking and receiuing of Christ for when we receiue the bread from the Minister wee withall receiue the body of Christ offered by the hand of God the Father so that as we are assured of the one we need not doubt of the other Vse 4 Lastly the breaking of the bread pouring out of the wine and deliuering of them both into the hands of the Communicants seale vp these actions of God his chastising of his Sonne and breaking him with sorrowes vpon the Crosse for our redemption offering him vnto all euen vnto hypocrites and giuing him truely to the faithfull with all the benefits of his passion Indeed the Minister giueth the outward signes to all receiuers but God giueth and applyeth onely to the faithfull the shedding of Christs blood for the daily increase of their faith and repentance But heere it may be obiected Obiection that not a bone of him was broken t Exod. 12 45 as it was figured by the Passeouer and performed at his passion the verifying and accomplishment whereof we reade Iohn 19 36. I answere Answere there is a double breaking of Christ one corporall whereof the places before doe speake the other figuratiue whereby is vnderstood u Esa 53 4.5 hee was tormented and euen torne with paines as Esa 53. He was wounded for our transgressions and broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed Lo what is meant by the breaking of the bread his soule was tormented his spirit was crushed his hands and feet were pierced he sweat drops of Water and blood and cryed out aloud vpon the Crosse My Maâ— 27 46. God my God why hast thou forsaken me Wherefore let these rites be rightly marked and obserued of vs for our comfort and consolation Let vs when wee see the bread broken and wine poured out meditate on the passion of Christ how he was wounded and torne for our transgressions Although not a bone of his body was broken in pieces yet hee was broken with afflictions bruised with sorrowes and tormented with bitter anguish of his soule by whose stripes we are healed by whose condemnation we are iustified by whose agonies we are comforted by whose death we are quickened Whosoeuer resteth in the outward workes done before his eyes neuer attaineth to the substance of the Sacrament Thus much of the first inward part CHAP. IX Of the second inward part of the Lords Supper THe second inward part is the a The second inward part of the Lords Supper is the holy Spirit holy Spirit who assureth vs of the truth of Gods promise As we haue in the word of truth the forgiuenes of sins increase of faith groweth in sanctification a great measure of dying to sin and a greater care to liue in newnes of life promised vnto vs so doth the Spirit worke these things b Rom. 8 15. Gal. 3 2 5. in the hearts of all the faithfull This appeareth in many places Rom. 8. Ye haue receiued the Spirit of adoption whereby we cry Abba Father the same Spirit beareth witnesse with our spirit that we are the children of God To one is giuen by the Spirit the word of wisedome to another the word of knowledge by the same Spirit to another is giuen faith by the same Spirit all these things worketh one and the selfe same Spirit distributing to euery man seuerally as he will So then as we are weake in faith and slow to beleeue so wee haue the Spirit giuen vnto vs to helpe our infirmities and to open our hearts to receiue the promises For the Lord Iesus raigning continually in his Church and performing the office of a Prophet doth make the words of his Ministers liuely by his Spirit in our hearts and causeth them to be of perpetuall force and efficacy assuring vs of his promises made vnto vs and vniting the signe with the thing signified This truth being cleared the vses offer themselues Vse 1 to be câ—nsidered And first of all inasmuch as the Spirite worketh these things in the hearts of all the faithfulll from hence we gather that such as neuer finde any change or renewing of the minde or reformation of life after the receiuing of the Sacraments may iustly suspect themselues whether euer they had faith or not and whether euer they repented or not and therefore ought to vse the meanes to come by faith and repentance For the worke of the Spirite accompanieth the outward worke in the elect of God as also we see in the hearing of faith preached he must open the heart that is closed vp before wee can receiue with meekenesse c Iam. 1 21. the word of that is grafted in vs which is able to saue our soules Indeed euery person present may heare the words of institution may see the wine poured out may eat of that bread and drinke of that cup as they may also heare the sound of the voice that commeth vnto them but the whole force effect and power resteth onely in the Spirit of God sealing vp the truth and substance of those things in the hearts of all the Children of God Vse 2 Againe seeing these things are done and performed by the working of the Spirit they are confuted and conuinced that thinke they cannot be made partakers of the body and blood of Christ and be vnited to his flesh vnlesse his body be shut vp vnder the accidents of bread and shewes of wine and so his flesh be giuen vnto vs carnally that we may eate him with our mouths and conuey him into our stomackes But we see heere the Holy-Ghost is the bond of this vnion he worketh in vs faith which pierceth the heauens and layeth hold on Christ It is said of Abraham the Father of the faithfull that d Ioh. 8 56. he reioyced to see the day of Christ he saw it and was glad For as we cannot see him with our bodily eyes nor heare him with our bodily eares nor touch him with our bodily hands no more can wee taste or eate him with our bodily mouths By the hand of faith we reach and apply him by the mouth of faith we receiue and eate him Let vs beleeue in Christ and we e Aug. tract in Iohn 26. 27. haue eaten Christ let vs not prepare our teeth and our belly but a liuely faith working by loue Wherefore albeit the humane nature of Christ goe not out of the highest heauens yet we that liue vpon the earth are partakers of his bodye contained in the heauens and his flesh and blood are communicated to vs as truely and effectually as if he were there
you into heauen shall so come as yee haue seene him goe into heauen If then Christ according to his humane nature be not on earth how can his true body bee on euery Altar How can they eate him with their teeth How can they swallow him downe their throat Ninthly such an eating and drinking of the body and blood of Christ must be holden as is profitable and comfortable to the receiuers for nothing is more auaileable fruitefull then these being rightly receiued Mat. 26 26. hauing thereby remission of sinnes assured and eternall glory sealed vp vnto vs. But no fruite to our faith can come vnto vs by this kind of bodily eating the body carnall drinking the blood of Christ for wicked men haue as great a portion in this as the godly Nay by their owne doctrine it may bee eaten of Birds of Beasts of Mice of Dogs of Hogs of vermine to whom no profit no comfort no benefit can come whereas God would haue the flesh m Ioh. 6.50 of the Sonne of man to be eaten of those to whom it shall be auaileable to life and saluation as Ioh. 6. I am the liuing bread which came downe from heauen if any man eate of this bread hee shall liue for euer and the bread that I will giue it my flesh which I will giue for the life of the world Tenthly nothing can be more grosse barbarous or inhumane then to deuoure mans flesh and to drinke mans blood What doth more transforme men into sauage and cruell beasts Nay worse then beasts which deuoure not their owne kinde What is more contrary to the purenes and holines of Gods law n Psal 12 6 and 19 9. then this The words of the Lord are pure words as the siluer tryed in a furnace of earth fined seauen fold The feare of the Lord is cleane the law of God is spirituall holy iust and good And the Gospell bringeth saluation to all degrees and teacheth vs that we should deny all vngodlines and worldly lusts and that we should lâ—ue soberly râ—ghteously and godly in this present woâ—ld But what can be more repugnant to godlines sobernes and righteousnes then to teare with the teeth o Cyril anot 11. and iawes mans flesh and to drinke his blood from which the Capernaus abhoâ—red What more crosseth the religion of Christ the law of God the light of nature then man to deuoure man and the bowels of one to be in the bowels of another And are not their stomacks strong to digest this meat Did not God in the law coÌ„mand p Leuit. 17 13 to abstaine from eating the blood of beasts from strangled Did not the Apostles for a time renue it q Act. 15 20. among the Christians in respect of the weakenes of the Iewes because Moses was read in their Synagogue euery Sabboth day To what end should this be done if the Church had tasted the blood of Christ with their mouth or swallowed his bodye in their bellies And do not the Scythians and all the Gentiles that are not vtterly voide of humanity abstaine from mans blood and from deuouring his flesh Wherefore these men are worse r Hom Odis li. 10. Virg aeneid lâ—b 3. Plin. nat hist lib. 7. cap 2 â—â—â—d Mâ—t. li. 3. then the Scithians Barbarians Gentiles yea worse then the Canibals and Indies that eate their enemies but these deuoure Christ whom they call their Lord and Maister like Acteons hounds to compare one fable with another onely heere lye the differences they deuoured their Lord vnder the shape of a Stag or Hart they eate their maister vnder the formes of bread wine these fastened their mouths vpon their maister because they thought him absent and not present vnder that shape they openly confesse their Maister to be present and yet odiously professe to deuoure him with their iawes and swallow him in their stomacks wherefore these men are more cruell then they yea heerein they passe the Idolatrous Gentiles for the Egiptians did not eate those creatures which they adored as Gods but these doe deuoure their God and Sauiour like bread Eleuenthly if Christ be present in the Sacrament bodily and carnally in what body shall he be present Whether in his glorified body as he is in the heauens or in his mortall body as he was vpon the earth In one of these he must be present necessarily if hee bee present fleshly Whatsoeuer they answere they are taken on both hands and are strokeÌ„ downe as with a sword that hath two edges Dare they say he is present in his mortall body This cannot be For it is certaine he hath not now a mortall body but a glorified body this corruptible hath put on incorruption t 1 Cor. 15 54 this mortall hath put on immortality and death is swallowed vp in victory This the u Rom. 6 9.10 Apostle confirmeth this the Scripture teacheth this Christian faith beleeueth Christ being raised from the dead dyeth no more death hath no more dominion ouer him For in that he dyed he dyed once to sinne but in that he liueth he liueth to God Likewise Heb. 7 25. This man because he endureth euer hath a Priesthood which cannot passe from one to another seeing he euer lâ—ueth to make intercession for them And chap. 9. of the same Epistle he is entred into heauen not that he should offer himselfe often but he was once offered to take away the sins of many These testimonies duely considered hee cannot bee present in a mortall body What then will they be helped to say he is present in his glorified body Then he cannot now be present in the Sacrament of the Supper as hee was present to the Apostles sitting at the table with them and preaching vnto them of his death he cannot be present in the same body that he did deliuer to his Disciples in the institution of his last Supper For the body of Christ was then mortall and not glorified then he had not suffered death vpon the Crosse he was not risen and ascended into the heauens to sit at the right hand of his Father so that they must seeke another place then these words of Christ a Mat. 26 26. This is my body this is my blood to build their reall presence and transubstantiation for they pointed out his mortall body because his body was not yet glorified when the Sacrament was instituted Besides what a miserable glorified body should this be to be subiect to the pleasure of euery Priest to come at his call to stay till he commandeth nay to suffer himselfe to be torne with the teeth of euery receiuer Wherefore the presence of his glorified body cannot be grounded vpon these words of Christ touching the Sacraments This is my body Neither let them say as Campâ—on that boasting Champion like another Goliah b 1 Sa. 17.10 challenging the hoast of God sometimes said in the Tower-conference that this is a fallation
others of the aduersaries themselues fight against the carnall presence of Christ and the Scriptures themselues ouerthrow it Obiection 2 Secondly they obiect the words of Christ Except ye eate Å¿ Ioh. 6 53. the flesh of the Sonne of man and drinke his blood yee haue no life in you I answere Answere these words are not vnderstood of the Sacrament they were vttered long before the institution of the Supper and therefore could not be referred vnto that which as yet was not so that Christ speaketh of spirituall eating not of carnall by faith not by the mouth whereby we abide in him and he in vs but many eate the Sacrament of his body that haue not him abiding in them nor themselues in him Againe without this eating of his flesh heere spoken off t Ioh 6 54. no man can attaine eternall life but many have eternall life that never are partakers of the Lords Supper as the theefe crucified with Christ and many others Besides how absurd is it for those to imagine that Christ naming bread speaketh of the Sacrament of the Altar for they would haue no substance of bread to remain but onely the figure shew and likenesse of bread so that according to the deuice of their new-found doctrine hee might more truely say I am no bread or I am the shewes of bread then as he doth r Ioh. 6 32. I am the true bread Moreouer if Christ promising to giue bread for the redemption of the world had pointed out the Sacrament of his Supper then he should haue giuen his flesh for the saluation of mankind not vpon the Crosse but in his last Supper Wherefore then serued his death What neede was there to shed his blood on the Crosse Furthermore if these words be referred to his Supper then the Supper may be celebrated without materiall bread and wine without giuing of thankes without blessing without consecration without breaking and distributing of the bread without pouring out and deliuering of the wine and without remembrance of the death of Christ For in this place we haue no mention of these things And shall wee imagine that the Sacrament is spoken off where neither the matter nor forme nor word of institution nor Minister nor externall rite is once remembred Lastly to eate the flesh of Christ and to drinke his blood is nothing else but to come to Christ and to beleeue in Christ as appeareth in the Text Å¿ Ioh. 6 35 4â— I am that bread of life he that commeth to me shall not hunger and he that beleeueth in me shall neuer thâ—rst And speaking of faith he saith No man can come to me except the Father which hath sent me draw him This truth t Bleâ— sect 84. super camâ—â—â— is so cleere and euident that many of the aduersaries are driuen to confesse it howsoeuer some of them seeke to cast mistes before the eyes of men that they may not espie it among the which are Sanders and Bellarmine And as we haue shewed before how the Schoole-men and Doctors of the Church of Rome are together by the eares in sundry controuersies about the Supper so are they about the true interpretation of Ioh. 6. Some vnderstanding it of the sacramentall eating some of the spirituall eating u Hos Câ—â—â— de â—uâ—â—â— and some of both Thirdly they obiect the omnipotency of God that he Obiection 3 is able to turne the bread into the body and the wine into his blood he is able to make it really present in heauen earth aâ—d wheresoeuer Masse is said he is able to make a body to be in many places at once and yet not occupie a place I answere Aâ—swere when all other reasons faile they slye to Gods omnipotency as vnto a sanctuary and place of refuge But this will not proue a reall presence For albeit God be omnipâ—tent and almighty must he therefore doe all things yea offer violence to his owne body to maintaine their aâ—â—urd and hereticall opinions of the reall presence and of transubstantiation Must his power attend vpon their fancies and dreames Cannot he be omnipotent except their positions and assertions be granted There is no â—eâ—e of Gods power albeit we withstand their carnall presence For touching the omnipotency of God a Two rules to obseruâ—◠〈◊〉 Gods oâ—â—â—poâ—ency we must obserue these two rules and conclusions First Gods power is neuer to be opposed and set against his expresse wâ—ll plainely and certainely knowne for God is not contrary to himselfe Now then it is not enough to prooue that God can turne bread and wine into the bodye and blood of Chrâ—st vnlesse they proue he will turne them into his flesh and blood We our selues can doe many things which we do not and which we will not do so we must know it is with God he câ—uld haue added wings to man hee might haue made many worlds if it had plâ—ased him Christ of b Mat 3.9 the stones could haue raysed vp children vnto Abraham Christ could haue prayed to his Father in his afflictâ—on to send him c Mat. 26 3. more then 12. legions of Angels but how then should the Scriptures be fulfilled Wherefore we â—â—e nâ—t to reason of his power vnlesse we be assured oâ— his wâ—ll reuealed in his word as we see Christ disputing against the â—â—duâ—es saith Ye are deceiued not knowing the â—â—r ptures nâ— the power of God d Mat. 22 9. Where we see he ioyneth the Scriptures and the power of God together so that he is truely said to be omnipotent e A 〈…〉 1â— because he can bring to passe whatsoeuer he will neither can the effect of his will be hindred or resâ—â—ed Now it is the knowne will of God that Christ shoulâ— haue a true body that he might be a true man with his quantity and dimensions The second rule to be remembred is f No contradiction is in God that in God there is no contradiction and that whatsoeuer necessarily implieth a contradiction is an argument not of power but of weaknesse This the Scriptures decree this the Fathers dâ—liuer this their owne Schoolemen determine For g 2 Cor. 1.59 in God is not yea and nay he abideth saithfull he cannot deny himselfe hee cannot dye he cannot lye he cannot deny his word he c nnot sin he cannot deceiue hee cannot be deceiued These and such like he cannot do which if he should doe he were not omnipotent For this h Aug de trin cap 15 lâ—b â—◠〈◊〉 lâ—b 2. cap 1â— were a token of impotency not of omnipotency of debility not of ability of want and weakenesse not of strength and power For in euery contradiction i Arist 〈◊〉 â—â—terp li 1 ca. 5. there is â—aâ—shood and a lye which cannot agree to God who is truth it selfe and therefore he cannot make affirmation and negation truth and falshood yea and nay to be true together which things are impossible Yea the
popish Schoole-men k Thom contra gent. lib. â— cap. 84 â—nâ— lib. 2 â—a 25. confute this popish fancy of the reall presence when they teach that God cannot doe any thing wherein a contradiction is implyed and that al other things he can do and therefore is omnipotent Now who seeth not that heerein is a manifest and notable contradiction that Christs body is made visible and inuisible together finite and infinite circumscribed and vncircumscribed to haue dimension and to want dimension to be coÌ„passed in one certaine place and to be in a great number of Sacraments in many places to be included in a litte bread on earth which is contrary to the nature of a mans true body and not to be contained therein as sitting in heauen and there hauing the naturall properties of a true body which cannot be brought within so narrow a compasse as the waâ—er-cake Wherefore the absurd conceit of the reall presence cannot be maintained without many contradictions For if Christs body be visible how can it bee inuisible If it haue all the properties of a naturall body how can it be without the properties of a naturall body If it be finite how can it be infinite Lastly if it be an inseparable and necessary adioynt to a true body to be contained in one certaine place how then can it be true that his body is in ten thousand places without any circumscription So then Gods omnipotency cannot build vp the moÌ„strous worke of the reall presence inasmuch as the body of Christ cannot be brought within the slender compasse of a piece of bread without falshood and destruction of all the properties incident vnto a true and naturall body Obiection 4 Lastly as an effect of Gods omnipotent power they obiect the bread and wine are turned into the flesh and blood of Christ appearing bread and wine still by a wonderful miracle which is wrought by the words of consecration and by a mighty worke of God This obiection hath beene sufficiently answered already Answere Wee haue proued that euery miracle may bee seene and discerned by the outward senses as the miracles of Moses of the Prophets of Christ and the Apostles and therefore the I wes said vnto Christ l Ioh. 1 18. Shew vs a miracle teaching that miracles are to be iudged by sight and sense When Moses turned m Eâ—o â—â— c the waters of the Egiptians into blood the sight perceiued the taste discerned it The miracles n Ioh. 2 9. of Christ appeare euidently and were apprehended by the senses of the body He turned water into wine the taste iudged thereof ' the dumbe spake the eare heard them speake The lame walked the dead were raised the eyes perceiued the motion all maruelled and were astonied In like manner if the bread and wine were changed either the eye or taste should perceiue it and all the Disciples would be astonied Againe after the Gospell was plentifully confirmed and had taken roote and the Apostles were dead such miracles ceased as experience teacheth Besides the holy Supper is an ordinary Sacrament of the Church but euery miracle is extraordinary or else it is no miracle so that vnlesse we will turne ordinary into extraordinary and make miracles as common as Sacraments o No miracle in the Lords Supper we must remoue miracles from the Supper Furthermore if the real presence were wrought by a miracle euery Priest should be a worker of miracles wonders and an ordinary calling should alwayes bee accompanied with extraordinary guifts But their office of Priesthood hath not this guift in their owne iudgement generally giuen vnto it Wherefore miracles being p Chrysost in 5. Cor. ca. 2. hom 6 now ceased are not found in the Supper Lastly Augustine gathering all the miracles written in the Scripture q Aug. de Trin. lib. 3. cap. 10. yet speaketh not of this nay he not onely omitted it but flatly denyeth any miracle to be in the Sacrament when hee saith It may haue honour or reuerence as an holy thing but cannot be wondred at as a strange or miraculous thing If then it be a miracle it must bee in the number of lying miracles spoken off by the r 2 Thes 2 â— Apostle so that transubstantiation and the reall presence are reall contraries or contradictions repugnant to the Scripture to faith to reason to learning to sense to nature to Gods ordinance absurd and impossible and therefore of all Gods people to be abhorred and abiured being a renewing of the olde heresie of Å¿ The errors of Eutiches Marcion Eutiches who held that Christs body after his incarnation was made equall with his diuinity and likewise of Marcion who held that Christ appeared not in the very natural body of a man but onely in a fantasie or shew of a mans body To conclude this vse we do not exclude all presence of Christ out of the Sacrament but distinguish the manner of his presence which we haue shewed to bee in the Supper truely not grosly effectually not fleshly spiritually not bodily sacramentally not carnally mystically not naturally The former vse was touching knowledge and faith instructing Vse 2 what to hold of the reall presence The next vse is touching our obedience and duty For is Christ the chiefe substance of this Sacrament and his body and blood giuen vs for the food of our soules a guift farre aboue heauen and earth Then we are bound to hunger after him to desire him with an earnest appetite and desire as wee come to our meate and drinke Hunger is a great thing and we say it maketh men leaâ—â—e ouer a stone well he that is hunger bitten will eate his owne flesh from his armes In this corporall hunger then are two things that pine and pinch men first a paine in the lower part of the belly arising from emptinesse Secondly an exceeding appetite to be filled and satiâ—fied such haue t Deut 28.53 57. killed dressed and deuouted their owne children rather then they would starue King 6 29. Lam 4 10 this paine hath beene so great this longing hath bin so extraordinary So must it be with vs in the spirituall hunger after Christ we must be inwardly pained in soule for sinne and for the wrath of God kindled for our sinne and then haue an hungring desire longing appetite that we may possesse Christ and lay hold on him to our saluation Whosoeuer commeth to his ordinary meat without hunger it were better not to eate it ingendreth grosse and euill humors and bringeth a surfet to the body So whosoeuer desireth not Christ with an hungry soule earnestly longing after him and crauing nourishment from him cannot be filled with good things The want of this hunger is a cause why so few receiue Christ and profit not by the meanes ordained to that end as the word and Sacraments these come to them of custome rather then with conscience and for fashion rather then with faith
plenty of outward things that haue poore and leane and staruen soules like to perish and pine away The wise man saith Prou. 29 18. When vision faileth the people perish and Christ chargeth Peter againe and againe to feed his sheepe and his Lambes to wit Ioh. 21.15 with wholesome doctrine of the word and sound nourishment by the Sacraments For the soule hath need of meat and drinke as well as the body and doth oftentimes decay and dye eternally for want of this spirituall food as well as the body doth through the want of temporall food 1 Sam. 30 12 This hath made the faithfull from time to time acknowledge that there is no bodily food so sweet so delicate so delightsome and so to be desired as the immortall food of the soule The Apostle saith All flesh is as grasse 1 Pet. 1 24 25 and al the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away but the word of the Lord endureth for euer c. The Prophet Dauid declareth as much Psal 19. Psal 19 10. The iudgements of the Lord are more to be desired then gold yea then much fine gold sweeter also then hony and the hony-comb And Psal 84. Psal 84 2. My soule longeth yea euen fainteth for the Courts of the Lord my heart and my flesh cryeth out for the liu ng God Likewise in another Psalme Psal 41 1 2. As the Hart panteth after the water brooks so panteth my soule after thee O God Wherefore we ought all of vs to bee more carefull to seede our soules then our bodies and to frequent with great desire and delight the heauenly and precious feasts that are kept and solemnized in the house of God We are content to take long walkes wearysome iournies great paines to feed our hungry bodies Gen. 42 1 2. as we see by the example of Iacob and his sonnes in the time of famine God hath richly prepared his Table for vs and giuen vs his owne and onely Sonne to be meat indeed and drinke indeed howbeit it is not made ready for such carrion-creatures as hop below vpon the earth and minde onely their backe and belly but it is furnished for Eagles that flye vp aloft to heauen and minde especially spirituall things Woe then to the fearefull negligence or rather open and odious contempt of many dissolute professors that come sildome to the Lords Table some once a yeare some scarce so often if they could tell how handsomely to shift it off and to couer their fault that they might not be espied some cut off themselues quite and cleane from the house of God and the place of his worship Let all such take heed least when they would enter into the kingdome of heauen they bee shut out and cut off from Gods mercy for euermore Thus then we see that so often as we resort to this Sacrament we must call to minde that we are going to a spirituall feast appointed to feed the soule and not to fill the body He that tasteth of this banket aright hath eternall life Iohn 6.54 Now such as the meat and drinke is such also is the manner of eating and drinking the meate is spirituall the partaking of it therefore must needs bee spirituall For the flesh of Christ which is meat indeed and the blood of Christ which is drinke indeed hath the consideration of meate and drinke not as it is flesh and blood or in regard of the substance thereof for so it should be corporall food but as they were giuen for the life of the world inasmuch as he suffered for all the elect of the whole world Hee suffered the most bitter death of the Crosse and was as it were broken with paines that cannot bee expressed hee sweat drops of blood in great measure Math. 26.31 and 27.46 Mat 26 31. 27 46. and complayneth that he was forsaken of God and men his Soule was exceeding sorrowfull euen vnto death Reuel 19.15 Reuel 19 15. and he trod the wine-presse of the fiercenes and wrath of almighty God If the Church did lament and complaine thus Lament 1 12. Lamen 1 12. Haue ye no regard O all ye that passe by the way Consider and behold if euer there were sorrow like my sorrow which was done vnto mee wherewith the Lord did afflict mee in the day of the fiercenesse of his wrath much more may Christ renue this complaint to whome it doeth more fully and fitly agree then vnto any other for he was in such great distresse as neuer was any and in that distresse he had no man to regard him no man to pitty him no man to comfort him no man to care for him Now whereunto tend al these his sorrowes and sufferings but to make vs a feast of his owne flesh For all this he endured for our sakes that he might bee made a most pleasant meat to refresh vs and a most comfortable drink to quicken vs according to the testimony pronounced from his owne mouth Hee that eateth my flesh and drinketh my bloud hath eternal life Ioh 6 54. which he hath giuen to death for the life of the world Seeing therfore Christ Iesus hath done so great thinges for vs shall we doe nothing againe vnto him Or rather shall we doe nothing for our selues Shall we absent our selues from the feast that he hath furnished And will wee not taste of the meate which he hath prepared at so deare a rate Doubtlesse we deserue to perish for euer and are worthy to haue our soules famished vnto death that refuse to come to his holy Supper And if we will not suppe with him heere in his Church he will neuer suppe with vs heereafter at his Table If we will none of his banket prouided on earth we shall be sure to bee shutte out of his banket that hee will make in heauen And if we will not bee his guests to eate the bread of the LORD set foorth for them that will receiue it wee shall neuer eate breade in his heauenly kingdome Thus much of the third inward part of this Sacrament to wit the body and blood of Christ CHAP. XI Of the fourth inward part of the Lords Supper THe last inward part of this Sacrament of the Supper remaineth which is the a The fourth inward part of the Supper is the faithful receiuer faithfull and Christian receiuer As euery Communicant sensibly and outwardly taketh the bread and wine giuen vnto him eating the bread drinking the wine for the nourishment of his body so the faithful receiuer apprehendeth and layeth hold on Christ by the hand of faith and applyeth him particularly that the feeling of his true vnion with Christ may daily be increased b Ioh. 1 12. according to that saying Ioh. 1. As many as receiued him to them he gaue prerogatiue to be the Sonnes of God euen to them that beleeue in his
comfort in trials and tribulations to consider that howsoeuer by sicknesse by persecution by imprisonment wee may be separated from the Supper of Christ u Rom. 8 35. yet we cannot be separated from Christ though we may be hindred from eating him sacramentally yet wee cannot bee hindred from eating him spiritually though we may be kept from eating the bread and drinking of the cup of the Lord yet we cannot by the malice of Sathan or violence of his instruments be kept from feeding vpon Christ by faith to saluatioÌ„ And in this case God will accept the will for the deed if there be in vs a desire to be partakers thereof for as the word of God is not bound so his grace is not tyed vp Againe other receiue Christ onely sacramentally and not spiritually who are partakers of the outward Elements of bread and wine and so receiue the bare signes of the body and blood of Christ For as they are said to eate the true body of Christ spiritually which receiue Christ with the mouth of the soule that is by a true faith and are truely ioyned to him so they eate him sacramentally that handle eate and drinke the signes and seales of his true body but because they want faith they want the meanes to receiue Christ himselfe Thus many haue bin baptized that were neuer regenerated and inwardly purged a Act. 8 23. appeareth in Symon the sorcerer whose heart was not vptight so that albeit he were partaker of the Sacrament of regeneration and repentance yet he remained in the gall of bitternes and in the bond of iniquity So many haue resorted to the Lords Supper that neuer drew nourishment or strength of faith from him to life and saluation and thus many thousands in the world come to the Sacraments but because they come vnworthily they depart away vnprofitably Let no man therefore slatter himselfe in the worke done but labour to come aright that so he may finde comfort to his soule Moreouer some neither receiue Christ spiritually nor sacramentally and such are they that neuer come to Christ nor receiue the sacraments of Christ such are they that liue cut of the bosome of the Church as it were out of the Arke of Noah as Infidels Iewes Turkes Sarizens Persians and such like these must needs perish in the deepe floods of Gods endlesse iudgements For as Christ is the fountaine of life and the well-spring of all b Câ—â— 1 19 â— â— heauenly treasures that accompany saluation and the Sacraments his instruments whereby these graces are conueyed vnto vs the Church the parties to whom both these belong so such as are without Christ without the Sacraments without grace without the Church and consequently without the priuiledges that pertaine to the heires of his eternall kingdome lye in darkenesse and in the shaddowe of death c Mat â—5 26. and are as Dogges to whome the childrens bread doth not belong Lastly other receiue Christ both spiritually by faith sacramentally with the mouth who are partakers both of the signes and of the things signified who â—â—g Tract â—5 â—4 Iohan eate of the bread of the Lord and the bread which is the Lords And thus the Apostles that sate at the table with Christ at his last Supper did receiue him applying the outward part to their bodies and the inward part to their soules Also thus all the faithfull that come to the table of Christ to the end of the world doe receiue him spiritually and sacramentally to the great comfort of their owne soules and thus must euery one of vs seeke to come to Christ whensoeuer wee come to the Sacrament of Christ Wherefore we see what difference distinction is to be made betweene those that receiue Christ that we be not deceiued in the manner of the receiuing of him Againe seeing onely the faithfull are the inward part of Vse 2 this Sacrament it is not to be administred to such as shew themselues vnfaithful and vnrepentant so farre as they may be knowne so to be Such as are without faith without repentance without sanctification haue no right and interest in this blessed communion For if euery one should without difference be admitted and receiued the Church of God which is a blessed fellowship of Saints should be turned into a stye of vnclean swine a stable of vncleane beasts a cage of vncleane birds and as Christ speaketh the e Ioh. 2 16. Luk 19 46. house of God should be made a denne of theeues God did shut out of his f Ezek. 44 9. sanctuary euery stranger vncircumcised in heart and in the flesh he commanded also the Priests to put a difference betweene the holy and prophane betweene the cleane and vncleane Hitherto belongeth that saying of Christ Mathew 7. Giue ye not that which is holy to dogges neither cast ye your pearles before swine least they tread you vnder their feet and turning againe all to rent you If therefore such as remaine in grosse and open sinnes of blasphemy swearing contempt of Gods word adultery fornication vncleannes wantonnesse drunkennesse maliciousnesse and such like offer themselues at any time with the rest of the members of the Church to partake this Supper and as it were infectious leapers come into the Lords host g Leuit. 13 â— 45 46. Num. 5 â— 3. to bee admitted to the sacrifices it is the Pastors duty to vse the power of the keyes and barre them from this Sacrament vntill there appeare in them the testimonies of repentance and the confession of their offences Should not the shepheard seuer the rotten and infected sheepe from the rest of the fold Doth not h 1 Cor. 5 6. a little leauen sower the whole lump Will an housholdder admit into his house euery one that vanteth himselfe to be of the houshold The Idolaters by the light of nature i Hesiod liber oper dier Eustath in Iliad lib. 1. Virg. Aeneid lib. 2. 6. would not suffer all to approach to their sacrifices their heathenish sacrifices but cryed out that prophane persons should be packing and get them thence and not i presume to offer with vnwashen hands Such as haue a very cleere fountaine and spring of waters committed vnto them if they see filthy swine come toward it k Chrys hom 83 in Mat cap 37. must not suffer them to trouble the spring and annoy the water Shall they then that haue the sacred and hallowed spring not of common water but of the precious blood of Christ springing vp to eternall life committed vnto them l Zeph. 3 4. suffer such as are notoriously defiled with sin to prophane the blood of Christ and make a mocke of him to their owne destruction Wherefore such as are open wicked persons are not without opeÌ„ repeÌ„tance to be admitted to the Sacram. of the Supper but to be separated from the Church as dead members from the body as withered branches from the tree and
together and therefore through their vaine confidence c 1 Sam 4 10 c they were destroyed the Arke was taken the two sonnes of Ely were slaine and the whole hoast was discomfited Thus is it with the Sacrament and with such as come without faith to the Sacrament The Sacrament indeed is holy the sacramentall rites are holy the bread and wine are holy but let them be receiued of persons that are prophane and vnholy they make the Sacraments to themselues vnholy so far are they from conferring grace and holinesse to all receiuers of theÌ„ For can the Sacraments make him holy that is vnholy Or a godly man that is vngodly Or make him to feare an oth that is a blasphemer They cannot nay to such the Sacraments become vnholy and the receiuers grow more vnholy as Iudas did after the partaking of the Passeouer Wherefore God as a iust Iudge would driue Adam out of the garden of Eden least puttâ—ng forth his hand to the tree of life hee should d Gen. 3 22. take and receiue it vnworthily thereby e Mercer in 3. cap. Gen. Aralis Franc. Iun. in Gen. prophaning the Sacrament and so eate to himselfe iudgement The sacrifices were holy ordinances of God yet when men that liued vngodly came vnto them they turned to bee sinne to them so is it with all those that come without faith feeling to the Supper of the Lord let vs not therfore be faithlesse but faithfull Lastly if the faithfull onely receiue with profite then Vse 4 such as are hypocrites and wicked liuers cannot bee partakers of the body and blood of Christ no more then God and Sathan can be ioyned together True it is such may receiue the bare signes but they receiue them to their condemnation because f Wicked meÌ„ do not recâ—iue Christ through want of faith repentance they offend God repell Christ from them and all his benefits and draw vnto themselues temporall and eternall punishments For no man can eate Christ and withall eat his owne damnation Againe whosoeuer eateth the flesh of Christ and drinketh his blood shall liue for euer and hath Christ dwelling in him to saluation for Christ can neuer be separated from his sauing graces but the vngodly shall not liue for euer by Christ with God For Christ is not eaten with the teeth or mouth as in the Gospell he directly determineth Ioh. 6. Whosoeuer eateth my flesh and drinketh my blood hath eternall life my flesh is meat indeed my blood is drinke indeed g Ioh. 6 14. he that eateth my flesh and drinketh my blood dwelleth in me and I in him But Infidels and wicked persons haue not eternall life neither abide in Christ therfore by the doctrine of Christ our Sauiour h Aâ—g tract in 〈◊〉 25. they neither eate his flesh nor drinke his blood We must open the eyes of our faith to behold him and the mouth of our soule to receiue him for by faith onely we are made partakers of him which the vngodly want hee that i Ioh. 4 14. drinketh of the blood of Christ shall neuer be more athirst Thirdly we know that Sathan the Prince of darknesse ruleth in all the hearts of the children of disobedience and sitteth in their Consciences 2 Cor. 14 4. as the God of this world and filleth them full of iniquity as we see in the example of Iudas Now if these receiue the body of Christ then Christ and the diuell should dwell in one subiect together and be ioynt possessors of one and the same house Luk. 11 21. but this cannot be these cannot be at one these can neuer be friends reconciled there is no m 2 Cor. â— 14 fellowship betweene righteousnesse and vnrighteousnesse there is no communion betweene light and darknesse there is no concord betweene Christ and Bel all Fourthly the Apostle teacheth that where Christ is n Rom. 8 9. he worketh mortification and dying to sinne Rom. 8. If any haue not the spirit of Christ the same is not his and if Christ be in you the body is dead because of sin but the Spirit is life for righteousnesse sake But the wicked are not dead to sin they are dead in their sins and trespasses and they haue sinne not only remaining but raigning in them therefore Christ cannot be in them Fiftly where Christ is there are all things necessary to saluation and to whom God giueth his Sonne o Rom 8 31. to him he giueth iustification sanctification redemption repentance remission of sinnes and eternall life as Rom. 8. If God be on our side who shall be against vs Who spared not his owne Sonne but gaue him for vs all to death how should he not with him giue vs all things also But the wicked haue not these guifts accompaning saluation they are not iustified they are not sanctified they are not regenerated therefore they cannot haue Christ from whom these flow Sixtly we are charged to try and p 2 Cor. 13 5. proue our owne hearts whether Christ be in vs or not that thereby we may discerne of our estate and standing in the faith 2 Cor. 13. Proue your selues whether ye are in faith examine your selues know ye not your owne selues how that Iesus Christ is in you except ye be reprobates To what purpose serueth this tryall and examination if Christ may be in vs and yet we remaine reiected Wherefore Christ cannot bee in vs if we be not approued but refused of God Seuenthly if such as eate the bread of the Lord vnworthily do withall eate the body of Christ it will follow froÌ„ hence that to eate is no longer to eate but to reiect and refuse For these two take ye and eate ye are ioyned together by Christ himselfe so that the eating it selfe is a kinde of receiuing As then he that refuseth the bread cannot bee said to eate the bread so they which reiect the bodye of Christ cannot eate the body of Christ for if they did eate it they would also take it and receiue it Lastly the Apostle chargeth the Church of the Corinthians not to eate things sacrificed to Idols in q 1 Cor. 10 20. the Idols temple because they cannot be partakers of Christ and the diuell nor drink of the cup of Christ and of the cup of diuels 1 Cor 10 20. These things which the Gentiles sacrâ—fice they sacrifice them to diuels and not vnto God and I would not that ye should haue fellowship with the diuels ye cannot b e partakers of the Lords Table and of the table of diuels Where he sheweth that a man may come poluted with Idoll sacrifices to the Lords Supper but then he cannot be partaker of Christ indeed and in truth Thus we see the doctrine of the Church of Rome striken to the ground which hold it as a principle of their faith and teach it to others that wicked men do receiue eate r Bel. de Sacra Euch. li
1 c. 14 Lumb lib. 4. sen dist 9. ca. 2. Christ himselfe in the Supper making Christ indeed to be no Christ For whereas we haue shewed that this SacrameÌ„t consisteth of the outward signes which are bread and wine and the inward truth represented by them which is Christs body and blood according to the doctrin of the holy Scripture and the common consent of all antiquity the Romanists haue turned this truth topsie turuie haue laid a new plat-forme of the parts of the Supper Hence it is that they haue abolished the signes of bread and wine Å¿ Bellar. de Sacra Euch. lib. 1. cap 13. and make Christ Iesus an outward part as it were thrusting him out of the doores to be receiued of all both good and bad and the grace of Christ to be the inward part taken onely of the faithfull Thus they make a diuorcement and a separation betweene Christ and his sauing graces which can neuer be parted and deuided For whosoeuer receiueth Christ partaketh the merits and graces of Christ and whosoeuer enioyeth the graces of Christ imbraceth withall Christ himselfe Besides if Christ bee the signe and the sanctifying graces of Christ the thing signified according to the rule of the Church of Rome what shall we say of the accidents and shewes of bread and wine whereunto shall they be reduced What part shall they acte and play in this Comedy Wherefore we hold it as a strong truth which we haue euinced by sundry reasons that wicked meÌ„ are not made partakers of Christ CHAP. XII Of the first vse of the Lords Supper HItherto we haue spoken of all the parts of this Sacrament as well outward as inward which is the first point to be considered in the doctrine of them as we shewed before now we are to handle the vses or endes of the Lords Supper which are a Three ends oâ— the Lordâ— Supper principally these three first to shew forth with thanksgiuing the death Crosse and sufferings of Christ Secondly to teach vs our communion and growth with and in Christ Thirdly to declare our communion and growth in and with our brethren In these three standeth the knowledge of those rich and great benefits which are bestowed vpon all worthy communicants which haue sanctified and prepared their hearts for this holy action These things being duely considered b The false ends oâ— this â—acrament rehearsed â—eâ—elled do directly condemne the Church of Rome who burying these true ends of the Lords Supper the commemoration of his passion the merit of his crosse our communion with Christ and our fellowship one with another haue altered it like the ship-mans hose into all formes and fashions and make it profitable for all purposes for peace and warre for tempests and calme weather for the fruites of the earth and distemperature of the ayre for the whole and sicke for men and beasts for the liuing and for the dead And to begin with the last as none of the least corruptions of this Sacrament it was concluded in a Counsell that as a prayer therin is made for the liuing c Con Cabiâ— câ—â— 33. so the remembrance of the dead is to be made in all Masses It is adiudged an excellent remedy against stormes and tempests of the sea and therefore al sea-men are warned in times of danger to call to their mindes and remember to sing the Masses which are accustomed to be sung for tempests And as they make it good in stormes so they make it serue their turn in the day of battel to saue them from the sword of the enemy for the Priests are charged to say the Masses vsed for them that go to wars Besides these abuses they make it auaileable to purge and cleere offendors suspected of any crime d Num. 5 â—9 like the bitter and cursed waters making tryall of the suspected wife whereupon the Counsell of wormes determineth that If any in the Monestary be suspected of theft let him be purged by the taking of the Sacrament Thus Sybicon Bishop of Spire in the Counsell of Mentz did by it purge himselfe of adultery about the year 110. an vse neuer intended by the Spirit of God nor practised by any of the Apostles to institute it to discouer secrets Like wise sometimes it is taken to be good against inchanters and inchantments sometimes to bee good for the remedy and recouery of sicknesse to deliuer soules out of purgatory to preserue from the plague to saue cattell to cure the feuer to recouer againe things lost to take away tooth ach to cleere the eyes and what not For we shall heare of greater impieties then these They make the Lords Supper a sacrifice not onely profitable to saue men from death but auaileable to deliuer their Pigs and their swine from diseases For they haue a Masse commonly called the Masse of Saint Anthony The Masse of Saint Anthony Aâ—an de Sacra Euchar. cap. 32 Yea if a poore womans henne be sicke and ready to be lost she may procure a masse to be said for it And no maruel for although no good redownd heereby to the party yet some gaine shall returne to the Priest who if he see no mony will say no Masse But all this is nothing in comparison of that which now you shall heare For these miscreants and monsters do abuse the Supper of the Lord to couer and conceale most vile and shamefull practises and horrible designes plotted among them and so make the Sacrament of God a sacrifice of the Diuel It is now grown to be a common custome See the treatise of the powder treaâ—on when they consort themselues together and attempt vnnaturall villanies and rebellions for the destruction of Prince and people for the ouerthrow of the Church and true religion to combine themselues in one for further secresie by taking the Sacrament as appeareth by sundry examples in the late powder treason as if Christ had ordained it to hide falsehood rather then to helpe our faith Neither is this onely a fault in practise but an error in doctrine For whatsoeuer is reuealed to the Priest vnder the seale of confession they hold to be so sacred and secret Tâ—â—◠〈…〉 10. that it ought not to be broken vp or made knowne to others thought it should concerne his owne life and saue the whole kingdome And furthermore they teach that in treacheries and conspiracies against Kings and Princes they may binde their consorts and confederates to keepe silence by receiuing of the Sacrament as appeareth by the late examples of Garnet Oldcorne and other Iesuites Thus is the holy Supper made a prouocation to treason as if it had beene institued not to testifie our piety toward God but to manifest our disloyalty toward Princes not to shew the death of Christ but to procure the murâ—hering of Kings not to declare openly out profession but to conceale priuily wickednesse and rebellion All these fancies and supposed ends
that ye are my Disciples if ye loue one another This is my commandement that ye loue one another as I haue loued you greater loue then this hath no man that a man bestow his life for his friends ye are my friends if ye do whatsoeuer I command you This likewise the d Col 3 12. Apostle teacheth that we may know him to be the scholler of the same maister Col. 3. As the elect of God holy and beloued put on tender mercy k ndnesse humbleres of minde meeknes long-suffering forbearing one another and forgiuing one another if any man haue a quarrell vnto another euen as Christ forgaue you eueÌ„ so do ye and aboue all these things put on loue which is the bond of perfectnesse As euery one hath a comfortable experience in his owne heart of Gods mercy toward him in the pardon of his sinnes which are many and great so let him shew mercy againe as he hath receiued mercy and deale vnto others kindly as God hath dealt gratiously toward him Our Sauiour Christ auoucheth this Math. 18. in the parable of the lender that had many debters he called them to e Mat. 18 23 take an account of them and forgiueth the debt hauing compassion on him that was not able to pay but when hee was departed and had found one of his fellow-seruants which ought him an hundred pence he laid hand on him thratled him and cast him in prison till he should pay the debt TheÌ„ the Lord called him and said O euill seruant I forgaue thee all that debt because thou prayedst me Oughtest thou not also to haue pitty on thy fellow-seruant euen as I had pitty on thee So his Lord was wroth and deliuered him to the tormenters till he should pay all that was due to him Then followeth the application of the whole So likewise shall mine heauenly Father do vnto you except ye forgiue from your hearts each one his brother their trespasses Now the Lords Supper was ordained of God for this end that it might be a band of loue and a chaine to vnite and ioyne vs together among our selues that if it were possible we should not breake from him as Paul teacheth 1. Cor. 10. We that are many f 1 Cor. 10 17 are one bread and one body because we all are partakers of one bread Wherefore this Supper may fitly be called a Sacrament of vnity and a seale of our agreement one with another Behold heere a chaine consisting of many linkes to knit vs together that we breake not from God and our brethren Do we not all come to one table Do we not all eate of the same bread Do we not all drinke of the same cup Is not the same loafe compact of many cornes Is not the same wine pressed out of many clusters Do we not all ioyne together in the same receiuing Were we not baptized into the same baptism What a shamefull thing is this full of infamy and reproach to see the branches of the same vine the sheepe of the same shepheard the children of the same Father the seruants of the same Maister the fellowes of the same houshold the heires of the same kingdome the guests of the same banket the obtainers of the same promise the partakers of the same hope the members of the same body and the professors of the same faith to contend and striue one against another to delight in brawling fighting quarrelling and to nourish hatred malice reuenge rancor spite enuy biting backbiting one of another If Ephraim be set against g Eâ—â—y 9 â—1 Manasses and Manasses against Ephraâ—m if brother bee diuided against brother if we bite one at another let vs take heed least we be consumed one of another The Sons of God are renewed into the Image of God to resemble their heauenly Father in true holines and do all weare the same cogniâ—ance liuery For the Sacraments are the marks of Christs sheepe whereby they are knowne and discerned so that al our dissentions diuisions raylings â—eu lings disgracings and defacings one of another tend to the reproach and dishonour of our common â—ather and do giue an heauy testimony against our soules with God and his elect Angels For how do we approach vnto God how do we come into his presence With what hearts do we pray before him vnto him Are we not taught h Math. 6 12. to aske forgiuenesse of our sinnes as we forgiue the trespasses done vnto vs If then we be malicious and enuious and cary the fresh remembrance of wrongs in our hearts to pursue them with reuenge do we not pray against our selues Do we not beseech God to poure vengeance vpon vs Do we not open our mouthes to our owne destruction For when wee vse our tongues to say i Luke 11 4. Lord forgiue vs for euen we forgiue is it not asmuch as if we should pray forgiue vs not Lord for we do not we wil not forgiue others Therefore after the forme of prayer giuen to the Disciples Christ addeth If yee do forgiue Men their trespasses your heauenly Father will also forgiue you but if ye do not forgiue men their trespasses no more will your Father forgiue you your trespasses And as he exhorteth that when they stand and appeare before the Altar k Mark 11 25 they must forgiue so when we appeare at the Lords Table we must forgiue if we haue any thing against any man that our father also which is in heauen may forgiue vs our trespasses Now if we would be directâ—d to know whether this loue bee in vs or not we may try our owne hearts by these l 1 Cor. 13 4. holie properties and blessed effects described by the Apostle 1 Cor. 13. Loue saith he suffereth long it is bountifull loue enuieth not loue doth not boast it selfe it is not puffed vp it disdaineth not it seeketh not her owne thinges it is not prouoked to anger it thinketh not euill it reioyceth not in iniquity but reioyceth in the truth it suffereth all things it beleeueth all thinges it hopeth all things it endureth all things Heere we may see what manner of loue ought to bee in vs. Euery one of vs must endeuour that all the parts of this description may rightly agree to euerie one of vs and trulie be found in vs toward all men euen our enemies as we see Iesus Christ hath left vs an example of his loue m Luk. 23 35 when hee prayed for his enemies that crucified and cruelly entreated him father forgiue them for they know not what they do and this did StepheÌ„ to those that stoned him lord lay not this sin to their charge This is the truth let vs acknowledge it This is the way let vs walke in it this was their practise let vs follow it Thus we haue shewed the necessity of examination of our selues before we come to the Lords Supper and declared the parts wherein it standeth and the
iustification Secondly the Holy-Ghost who assureth vs of the truth of Gods promises This sheweth that he is true i Reuel 1 4. God equall with the Father and the Son proceeding from the Father and the Son This confuteth such as suppose no partaking of the body and blood of Christ except he bee giuen vs in a carnal and fleshy manner wheras the Spirit worketh faith in our hearts k Heb. 11.1 which is the ground of things which are hoped for and the euidence of things which are not seene The third inward part of the Lords Supper l Luk. 22 19 is the body blood of Christ deliuered for vs vnto death This conuinceth such of a spirit of error who make vnbeleeuers and reprobates partakers of Christs body and blood thus his body should be prophaned m Ioh 6 5 and his sauing graces separated from his person But euen as where Sathan dwelleth possesseth the heart there alwaies raigne the works of darknes and damnation so the gifts of Christ accompanying saluation are inseparably ioyned with the person of Christ This also condemneth the reall presence and carnall eating of Christ which forgeth many Christs and reuiueth the heresie of Eutiches it crosseth sundry Articles of the Christian faith and maketh faithfull men like the vnfaithfull Barbarians that deuoured mans flesh and drunke his blood True it is Christ is truely present in the Sacrament howbeit not carnally and corporally but spiritually and mystically He hath giuen himselfe to be the food of our soules let vs hunger and thirst after him and lay hold on him to our saluation for n â— Ioh. 5 12. he that hath the Sonne hath life he that hath not the Son of God hath not life The last inward part is the faithfull receiuer who stretcheth forth the hand of faith so layeth hold on Christ and al his sauing graces For no maÌ„ can communicate with his body but the same is made partaker of his benefits Let vs all prepare the true and liuely faith o Tit. 1.1 of Gods elect and assure our selues that hypocrites and vnbeleeuers cannot possibly be partakers of the body and blood of Christ These are the foure inward parts also of the Lords Supper The similitude and relation p The proportion betwixt the outward and inward parts of the Supper of the outward and inward parts one to another standeth in this manner euen as the Minister by the words of institution offereth and giueth bread and wine to the Communicants to feed thereupon bodily so the Father by the Spirit offereth and exhibiteth the body and blood of Christ Iesus to the soules of the faithful to feed vpon them spiritually Thus much of all the parts of the Lords Suppeer now follow the vses to be vnfolded The q The vses of the lâ—d supper are three vses and profit which we reape by the Lords Supper are specially three First to shew forth with praise and thanksgiuing the death and the sufferings of Christ who his owne selfe bare our sins in his body on the tree by whose stripes r 1 Pet. 2 24 we are healed so that we haue the chiefe cause in our selues which did crucifie Christ Secondly to teach our communion with Christ being made flesh Å¿ Eâ—h 5 30. of his flesh and bone of his bones Hence we learne that al the godly and beleeuers are made partakers of Chrst and his graces This is matter of great comfort in our manifold trials and tentations that we are ioyned to Christ as members to the head t Rom. 8. â—3 and therefore neither life nor death nor Angels nor principalities nor powers nor things preseÌ„t nor things to come nor height nor depth nor any other creature shal be able to separate vs from the loue of GOD which is in Christ Iesus our Lord. But on the other side the vngodly and vnbeleeuers haue no part or portion in Christ and his graces they are as branches u Ioh. 15 6. cut off which wither and men gather them to cast them into the fire and to burne them Thirdly to declare and testifie our Communion fellowship and a 1 Cor. 10 17 agreement with our brethreÌ„ meeting together at the same Table and partaking together of the same Supper Wherefore seeing we haue not onely an vnion with Christ but a Communion among our selues we are the seruants of the Church to serue one another in all duties of loue to instruct them that are ignorant to raise them that are fallen and to binde vp the broken hearted to reconcile our selues one toward another and to keepe the vnity of the Spirit in the bond of peace Hitherto we haue handled the doctrine of the Lords Supper declaring what it is what are the parts and vses thereof the preparation to this worke followeth b 1 Cor. 11.28 consisting in the examination of our selues and trying our owne hearts by the touchstone of the law of God This duty is very necessary to be performed of vs c Ier. 17 9. for the heart of man is deceitful aboue al things and the secret corners of it past finding out We haue to deale with God in this businesse Great is the profit which we reape and receiue if we come rightly and reuerently prepared Great is the punishment procured by want of this tryall and examination And the d Hag. 2 14 Sacrament it selfe is defiled by vnworthy receiuing This preparation principally standeth in these foure points in the e Ioh. 17 3. knowledge of God and of ourseluess especially of the whole doctrine of the Sacraments in a f 2 Cor. 13 5 liuely faith in Christ seeing euery one receiueth so much as he beleeueth he receiueth in repentance g Psal 26 6. from dead workes and lastly in h Mat. 5 23. reconciliation toward our brethren hauing peace i Rom. 12.18 with all men and loue toward our enemies Thus I haue opened plainely yet truely the doctrine of the Sacraments deliuered in the Scriptures and taught in the reformed Churches I haue disclosed some part of the mystery of Iniquity and discouered and laid open the skirts of that great Idoll of the Masse the reproach of Christians the scorne of the Gentiles the offence of the weake and the occasion of ruine to many that stumble thereat to their own confusion The Lord God high possessor of heauen and earth and preseruer of his people that call vpon him put it into the hart of al Christian Princes and Rulers of the earth to pull downe this abhominable Idoll that hath aduanced it selfe against the kingdome of Christ and to deface this filthy monster that hath deceiued many who trusted in it The same Lord vouchsafe to reueale his truth to the ignorant to establish them that are weake and to confound all obstinate enemies to his truth to their Prince and to their Country for Iesus Christs sake Amen Amen FINIS A Table of the principall
Contents of this Booke ABsence from the Communion Page 296. 304. 515. 306. Absolution of the Papists what p. 128. Abstinence from the Supper See AbseÌ„ce Accidents without subiects p. 348. Adoration of the Sacraments p 386. 387. Aduersaries confesse two Sacraments pa. 115. Agreement betweene the word and Sacraments p. 2 betweene Sacraments of the old Testament and New p. 117. Betweene Circumcision and Baptisme p. 226. Altars not vsed in the Supper p. 288. Anabaptists reuelations p. 74. they deny Childrens Baptisme p. 232. Aquarij old Heretikes p 385. Articles of faith ouerturned by Transubstantiation p. 362. Assemblies must continue till Baptisme be administred p. 163. reasons of it Ibid. Assurance of saluation p. 95. 118. 146. Attention required to the signes p 447. Auricular confessioÌ„ reproued p. 127 517. diuers sortes of confession pa. 519. what the Popish shrift is Ibid. B Baptisme taken many wayes p. 150 what it is pa 151. the parts of it pa. 158. 174. who haue interest in it p. 210. Baptisme of heretikes how far good pag. 155. administred by eu ll ministers it is good p. 566. and by ignorant ministers pa. 567 Baptisme ought not to bee delayed page 160. not tyed to a certaine day p. 161. â—27 in what sort necessary page 108. it must be handled by the ministers onely p. 175. the reasons of it p. 176. Baptisme of Christ and Iohn all one pag. 166. 167. Baptisme vsed by the Church of Rome lawfull pa. 186. whether we may bring our children to be baptised of Popish Priestes p. 187. Baptisme no humane tradition pa 229. 230. 239. it is the Châ—istian badge pa 259. not to bee handled in sport pa. 261. 263. it belongeth to all present pa. 262. it engrafteth vs into Christ page 266. it can make none Christians p. 269. it cannot conferre grace pa. 270. it sealeth vp forgiuenesse of all dnne p. 270. 272. what vses it hath page 266. it is auailable without a sermon page 561. Baptised in heart pa. 275. it is the trueth of baptisme p. 277. Baptising in the name of the Trinity how to be vnderstood pa. 194 corruptions of it in the Church of Rome p. 199. belles baptised p. 213 it belongeth not to Angels nor to the dead p. 215. we may not Baptise one for another Ib nor infidels p. 217 Bastards may be baptised p. 220 saued Ibid. Blind custome p. 318. Body of Christ truely receiued p. 296. Bread may not bee chaÌ„ged in the supper page 350 why it was chosen before other things p. 437. Bread and wine remaine in their proper nature p. 354. Breaking of bread what vse it hath p. 287 448 it is not to be omitted Ib. it expresseth Christs passion p. 288 how it is necessary p. 331. C Calling euery one must haue page 179. Carnal presence See Real Change of the bread wherein p. 53. Chastisements of the body p. 124. Children dying before baptisme See Infants Children are within the couenant p. 211. of such as coÌ„e of vnbeleeuing pareÌ„ts p 212 Children of Turks and Pagans how they may be baptised p. 218 of impenitent persons p. 119 of such as are born in adultery p 220 of Papists p. 121 and of excommunicate persons Ibid. Children not to bee admitted to the supper p. 514. Circumcision the same with baptisme p. 226 it is double 275 vsed now of the turks Moores p 228. Christ is offered to all p. 2â— hee is receiued by faith p. 76. he is the substance of all Sacraments p. 75 of baptisme p. 253 of the supper p. 454. he was a Lambe slaine from the beginning p. 79 he is our foode pa. 84. he receiued a true body pa. 458 hee suffereth with vs p. 502. Christ how present p 456. Comfort for the lowest in the Church p. 162 for parents pa. 241 for children touching their baptisme pag 264 and for the whole Church Ibid. Communion between Christ the faithful p. 267 281 499. it is wonderfull neere p 500 expressed by mariage p. 455. Communion with our brethren pag 503. we must imploy our gifts to their good pa. 50â— loue one another p 505. Communion vnder one kind p. 369. CoÌ„municants a part of the Supper p 385 Comparison betweene bodily spiritual eating p 460. Confession no part of repentance pag. 125 the kinds of it p. 126. Confirmation no Sacrament pa. 119 the reasons p. 120. the ceremonies vsed in it p. 121 it is preferred before baptisme p. 122. Concomitantia p. 380. Consecration what p. 51 435 wherein it consisteth p 52 not a charme pag 53 436 the meanes thereof pag. 436. we haue it in our Churches p. â—â—8 Coniunction See Communion Contempt of the Sacraments damnable p. 5 100 160. Contrition no part of repentance p. 125. Contradictions touching transubstantiation p. 366. Contradictions not in God p. 471 Corruptions in baptisme p. 200. Couenant between God man what p. 96. who are within the couenant pa. 102 who are without it pa. 103 it hath 2. seales p. 110. D Death not to be feared p. 146. Declaring the Lords death what p. 496. Departing out of the Church before baptisme vnlawfull p. 163. Despaire remedied See Remedies Difference between word SacrameÌ„ts p. 4 between Sacrifice Sacrament p. 63. between the Sacraments of the old Testament the New pag. 116 between Iohns baptisme Christs pa. 167 betweene circumcision baptisme p. 226 between baptisme the Lords Supper p 239 347 513 Difference between the childeren of the saithful infidels p. 240 between the Papists vs touching christs presence p. 456. Dipping not necessary in baptisme p. 152 Diuision of hell p 81. Dry communions forbidden p. 375. Duties of them that are baptised p. 195. E. Eating of Bread how vnderstood p 378. spirituall what p. 460. Eleuation of the Sacrament p. 386. Endes of a Sacrament p. 89 of Baptisme p. 266 of the Lords Supper page 493 false ends deuised by Papists Ibid. Euil ministers may deliuer sacrameÌ„ts p. 17 Eucharist see Supper ExaminatioÌ„ necessary p. 507 reasons vrging it p. 509 wherein it consisteth p. â—25 the want of it bringeth iudgement p. 543. ExaminatioÌ„ of others how reproued p. 522 Excellency of the faithfull p. 105. Excommunicate persons p. 319. F. Faith what it is p. 530 what are the haÌ„ds of it p. Ib. it standeth in applying p 531 it is the hardest thing to beleeue page 532 though weake yet auaileable pa. 535 two degrees of it Ibid. Faith like the mouth of a vessell p 480 it must be brought with vs to the Supper p. 486 530 it goeth not alwaies with feeling p. 305 it is assaulted with doubting pa. 93 none reiected for the weaknes of it p 94. Faâ—se Sacram. of the Roman Church p. 42 False ends of the Supper see Ends. Falling from grace p 1â—6 Fasting not necessary before the Supper p. 402. Fathers dying went to heauen p. 80. Fellowship with Christ p. 268 the means that worke it p. 269. Forgiuenesse of sinnes p. 395 Forme of