is the end of thē where it is added Whereby Christ all his sauing graces by certain outward rites are signified exhibited sealed vp to us This is proued directly the cup of blessing which we blesse is it not the cōmunion of the blood of christ The bread which we break is it not the cōmunion of the body of christ So the of the other Sacrament Amend your liues and be baptized euerie one of you in the name of Iesus Christ for the remission of sins and ve shall receiue the gifts of the Holy-ghost And all yee that are baptized into Christ haue put on Christ. Our soules are washed in the blood of Christ his 〈◊〉 his resurrection his sanctification his wisdome his righteousnes his redemption is made ours all his benefits are ours as Christ is ours Let vs make vse of this point and apply it to our selues First is Christ the sum and substance of all Sacramentes Then the Church of Rome is heere condemned that say we make the Sacraments bare and naked signes God forbid that we shold say so or make them to be so they are the sure seales of Gods promises heauenly tokens spirituall sigues vnd autentike pledges of the grace and righteousnes of Christ giuen and imputed vnto vs. The Sacraments and sacrifices of the olde testament were not bare signes Circumcision was not a bare signe as Rom. 2. This is not circumcision which is outwarde in the flesh but the circumcision of the hart And in Christ ye are circumcised with circumcision made without hands by putting off the sinfull bodie of the flesh through the circumcision of Christ. Euen so Baptisme is no bare signe it were great blasphemy so to speake it were verie great iniquity so to thinke The grace of God doth worke with his Sacraments and therefore the signes are neuer receiued in vaine of the faithfull and worthy receiuer The water washeth not from sinne the bread and wine feed not to eternall life but it is the precious blood of Christ that doth clense vs from all sin purchaseth for vs all grace which is the life and the truth of the outward signes Againe is Christ Iesus offered by God the Father in the right vse of the Sacraments then God doth not deceiue or delude those that come vnto them If anye that come to the Sacraments depart without grace without Christ without fruite the cause is in themselues the fault is not in God for hee offereth Christ to all euen to the vnfaithfull but they haue not hands to receiue him If a Prince should offer a rich present and he to whom it is offered haue no hand to receiue it he goeth away empty When the Sunne giueth light vpon the earth if men shut their eies and be wilfully blinde they receiue no profit by it When God offereth himselfe his graces to vs by his word and Gospell it we stop our eares and harden our harts it turneth to be the sauour of death to death so is it in the Sacramentes when we come to them God doth not feede our eies with naked vaine idle shewes but ioyneth 〈◊〉 truth with the outward token and giueth the grace signified with the signe If we bring the hand of faith with vs which openeth the gate of the kingdome of heauen for vs Christ is both offered and giuen to vs. But howsoeuer the signe be alwaie inseperably ioyned with the grace that is signified in respect of God yet hence it followeth not that both of them are of all receiued For the outward signe is offered to the hand to the senses and instruments of the body which because all bring with them all are partakers of the outward parts But Christ who is signified by the signe is offered to the soule and faith of the receiuer which bycause many want they lose the fruit of their worke Thirdly if the right receiuers receiue Christ and with him all sauing graces needefull to eternall life then the presence of vngodly men that come to the same Sacram. with vs and meete vs at the same Table cannot hinder and hurt vs in our worthy receiuing The vnbeleeuers and vnrepentant persons come indeede into the assembly of the faithfull to heare the word of God read preached and expounded and as they come without faith so they depart without fruite yet their company defileth not the sauing hearer So is it in the Sacraments I confesse it were to be wished that the church were pure without spot and perfect without blemish and they euen cut off that trouble the same yet sometimes it wanteth that good and Godly seuerity which is required to seperate such as may infect with the leauen of their life and doctrine Againe as the faith of the wise and worthy receiuer cannot sanctifie the conscience of the Hypocrite and offensiue 〈◊〉 so the infidelity or iniquity of another shall not bar the faithfull soule from fruitfull receiuing to his saluation according to that saying Thorighteousnes of the righteous shall be vpon him and the wickednes of the wicked shall be vpon himselfe Euery one is to prooue and examine himselfe not to enter into the consciences and conuersations of other men we shall giue an account to our owne waies and workes not of the deformities of others which we cannot reforme and redresse Furthermore as in an Army euery man hath his standing so in the Church euery man hath his calling it is not in the power of priuate persons but of the Gouernors of the Church to draw out the censures of the Church against notorious offendors and therefore in their slacking and negligence the people must tolerate that which they cannot amend or make a seperation or rent in the church as the maner of some is disturbing the peace and quietuesse thereof Fourthly if Christ be offered giuen and sealed vp to vs in the Sacraments then the Sacraments must be holden of vs in great price and estimation for their profites sake not lightly to be regarded but reuerently to be esteemed They that respect Christ in whom the tresures of algraces are laid vp must regard the Sacramentes of Christ and such as reiect them reiect christ with all his benefites which who so doth sinneth against his own soule Lastly if they be signes and seales of grace offered then the Sacraments make not a christian no more then the seal giueth the purchase or possession The faithfull and the children of the faithful are true christians differing from Pagans and Heathen before they be baptized And whosoeuer is not a christian before hereceiue baptisme baptisme can make him none which is only the seale of the graces of God and his priuiledges before receiued The word of god and the Sacraments of god are both of one nature but the word is not able to confer grace but only to declare and publish what god will confer inasmuch as to some it is
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 sacrament of the body and blood of Christ is declared in the scripture by diuerse 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 communion of the blood of Christ The bread which wee breake is it not the communion of the body of Christ Sometimes it is called the Lords supper as 1 Cor. 11 20. When ye come together into one place this is not to eate the Lords supper Thirdly sometimes it is called the breaking of bread as Act. 2. 42. They continued in the Apostles doctrine and fellowship and breaking of bread and prayers and Chap. 20 7. The first day of the weeke the disciples being come together to breake bread Paule 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 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 deuils Moreouer we shall nothing offend if we cal it the testament or will of Christ This cup is the new testament in my blood this do as oft as ye drinke it in remembrance of me and our sauiour thus speaketh Math. 26 This is my blood of the new testament that is shed for many for the remission of sinnes 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 alle age the councels or doctors of the church as to instruct the simple and vnlearned I wil content my selfe with expounding such termes and titles as are penned in the word of God and pointed out by the spirit of God Now then let vs render the reasons of such names as this Sacrament is entituled withall It is called the communion because we haue a communion fellowship with Christ and he with vs both which are sealed vp the in this Sacrament It is called the Lords supper both because it was instituted by the Lord Iesus at is last supper which circumstance of time the church hath changed because therin is offered to vs a spiritual banket in which the faithful 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 crucifieng of christ and tormenting of his body so that we should neuer be present at this significant ceremony but wee must call to remembrance the sorrowes and sufferings of CHRIST now if Christ were thus tormented for vs surely wee ought greatly to bee griped and grieued for our owne sinnes which was also shewed by the sower herbes of the Passeouer Exod. 12 8. It is called the table of the Lord because he doth feede vs at it as this we know is the end and vse of Tables in our houses to set our meates and drinkes 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 Lordes 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 asolemne couenant betweene God and vs touching forgiuenesse of sinnes and eternall life which couenant is racified established by the death of the son of god so that heerin we find all things belonging to a full and perfect testament as we shall see after ward Out of these seuerall names and titles thus interpreted arise most aptly and fitly sundry vses which in order as they haue beene propounded wee will consider The first title is the Communion from whence wee deduct 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 hereby all the faithfull openly testifie that they be all one body coupled together in Christ Iesus we professe him and all his benefits 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 Wherefore al beleeuers are made one by Christ and this is not an vnion in imagination but in truth and in deed neither by transsusion of the properties of the God-head or manhood into vs but by one and the same spirit dwelling in christ and in all the members of Christ as 1 Cor. 6 He that 〈◊〉 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 commaundements dwelleth in him and he in him and heereby we know that he abideth in vs euen by the spirit which he hath giuen vs so that the spirits of iust and perfect men in heauen and all beleeuers vpon the earth how farre socuer sundred in place hauing one and the same spirit of christ dwelling in them are al one in Christ their head God hath giuen his owne sonne vnto vs freely and fully our faith receiueth CHRIST by beleeuing him and all his gratious benefits to be ours as Ioh. 1 12 As many as receiued him to them he gaue prerogatiue to be the soxnes of God euen to them that beleeue in his name Thus we see we are one with Christ and christ with vs. Secondly as this sacrament being a communion admonisheth that we are all one in Christ so it teaeheth that it is to be 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 hee speaketh to himselfe not to the church hee receiueth himselfe alone not with his bretheren all which are directly contrary to the Apostles rule Tary one for another Lastly if it be a communion it teacheth that this is a sacrament of vnity and concord and wee are there by put in mind to avoid discord and dislention For christ neuer communicateth himselfe to
the malicious man as the Apostle teachech 1 Cor. 11 18 20. When ye come together in the church I heare that there are dissentions among you this is not to eate the Lordes 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 where of Christ Icsns is the head who loued vs decrely and spared not his life for vs. Let vs ioyne our selues together in loue according to the exhortation of the Apostle Rom 15 5 6. The God of patience and consolation giue you that ye 〈◊〉 like minded one toward another according to Christ Iesus that yee with one minde and with one mouth may praise God euen the father of our Lord Iesus Christ. All beleeuers must bee of one heart and minde the Wolfe and the lambe the Lyon and the calfe must dwell together in the kingdome of Christ for all 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 We 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 tary one for another The second title giuen to this Sacrament is the Lords Supper by which name it is nowe most vsually and commonly called both because it was so instituted by Christ after his last Supper and is celebrated in the remembrance of CHRIST Heereby we learne first who is the author of this Sacrament not Peter not Paule not any of the Apostles not any man not any angell but Christ Iesus God and man and therefore it is not called the Supper of the Apostles or of any man but of CHRIST himselfe as the Apostle speaketh of baptisme Was Paule crucified for you Either were yee baptized into the name of Paule I baptized none into mine oxne name Wherefore this title serueth to teach vs and to put vs in minde of the author of this Sacrament Secondly seeing this sacrament is not a common supper but an holy and heauenly banket fully furnished not to fill the body but to feede the soule we must come with an earnest desire and longing after CHRIST hungring and thirsting after his righteousnesse and merites as after our life to bee made pattakers thereof For neuer did the body more stand in neede of corporall foode then doth the soule of this Bread of life which came downe from heauen which the father hath promited to giue vnto vs Lastly it condemneth our English Rhemistes and other romish readers of Popish diuinity that wholly condemne this name and title as vnproper and vnfit for this sacrament and vnderstande the Apostle to speake of the loue-feastes when he speaketh of the Lords Supper Indeed in the Apostles times they vsed to meete to gither in one common place not onely for the hearing of the worde for the receiuing of the Sacraments and for prayer to God but to keep certaine feasts which of their end or vse were called feasts of charity as Iude speaketh But of these the Apostle speaketh not when he named the Lordes Supper For first let them shew vs the place where euer these Loue-feasts are called the Lords Supper and then they may warrant their exposition by some colour otherwise wee cannot receiue their interpretation being of priuate motion Secondly if this title were ment of Loue-feastes to what purpose should the Apostle bring in the institution of the sacrament of the body and blood of Christ and largely handle the doctrin therof Wher as their abuses in their loue-feasts might be reformed and 〈◊〉 without this mention and remembraunce of the supper Thirdly to what end should these solemn feasts and bankets be called the Lordes supper which were not instituted in the honour of Christ but to testifie the mutuall loue of those that were members of the same body hauing God for their mercifull father the church for their tender mother and Christ for their elder brother These might rather be called the supper of men then of the Lorde being feasts of charity not of piety Fourthly the Apostles drift and purpose in this place is to teach that such as norish discention and diuision partake the Lords supper vnworthily and therefore willeth them when they come to communicate with the Lord to shake out of their minds all vncharitable affections as chaffe from good corn that so they may assemble togither with profit and not with hurt Last of al to call this sacrament by the name of the lords supper is vsuall among the ancient fathers of the church grounding themselues from the authority of the scripture and example of the Apostle 〈◊〉 some of their owne Writers call this sacrament and expound the words of saint Paule to the Corinthians If therefore they will rest themselues either in the true interpretation of the scripture or in the exposition of the auncient fathers or in the confession of their owne Writers we cannot doubt but the Apostle meaning the Lords Supper vnderstandeth the sacrament of the bodye and blood of Christ. The next title giuen to this sacrament is the breaking of bread which offereth to our considerations these vses not to be passed ouer First it she weth that the substance of bred remaineth after the words of consecration and is not altered by any strange transubstantiation For when the Apostle saith This is my body which is broken for you properly it cannot be vnderstood of the body of Christ which was not broken but of his crucifying and death by a figuratiue speech taken from 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 shal see afterward no more then they can feed and nourish Besides we learne heerby that tropes and figures are vsed in the Sacrament contrary to the opinion and assertion of the church of Rome as wee 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 lyterall sence cannot be retained seeing a bone of him could not be broken Likewise when it is saide the cup is the newe testament the rock 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 as appeareth in many places Act ii 42. and xx 7. and 1 Cor xi xxiiii 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 be accounted and accepted an as indifferent ceremony to be admitted or omitted at our own choise and pleasure seeing Christ Iesus the Lorde of this sacrament commaunded the scripture hath commended the Apostles haue practised and the Ministers afterward obserued the same 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 essentiall expressing and tepresentation of the passion and crucifieng of Christ as also the pouring out of the wine into the cup of the Lorde 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 breade as impertinent and vnnecessary and as not significant For Christ Iesus commaunded his disciples to eat that breade which he had broken and this breaking pertaineth to the end of the sacrament so that it cannot be passed ouer without neglect of the institution of Christ and of the essence of the supper The next title giuen to this Sacrament is the table of the Lord and it is rightly so called as by a verye fit name For seeing it is a Supper and a most heauenly banket it is requisite there should be a table answereable 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 for our further instruction First of al it she weth that Christ and his Apostles in the celebration of the supper vsed a table not an altar For albeit the Apostle paule speaketh vnproperly of the table and thereby vnderstand the heauenly meat and drinke which was set vpon the table for all the lords ghuests yet withal he insinuateth and signifieth the place where on they were put to wit vpon a table In like manner our fauiour Christ at the sirst institution of this sacra sate downe at the table with his Disciples he stood not with them at the altar Now according to the example of Christ and his disciples must be the practise of al churches inasmuch as christ shedding his blood on the crosse had abolished al altars and therefore the Infidels did oftentimes reprooue and reproach the Christians because they had no Altars who on the other side desended themselues that their Altars are the congregations of such as bow themselues in prayers and the spirites of iust men which smell as sweet incense in the nostrils of God other Altars then these they acknowledge none Furthermore inasmuch as the sacrament of the body blood of Christ was accustomably administred on a Table not an Altar of woode not of stone made mouable not immouable 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 and sacrifice for that were to account the al-sufficient sacrifice of christ as vnsufficient and vnperfect therefore wee are not to bring Altars againe into the church There is no vse of altars in the new testament seeing the making of them togither with other types and ceremonies of the olde testament through the death of Christ is abolished as the Apostles teacheth 1 cor 9. Do ye not know that they which Minister about holy things eat of the things of the Temple and they which wait at the Altar are partakers of the altars And to like purpose Heb xiii x. We haue an altar wher of they haue no right to eat which serue in the tabernacle that is such as retain the necessary vse of the ceremonies begerly rudiments of the Iews are fallen frō Christ. Whereby we see plainly and apparently that sacrifices and Altars stood togither and sell togither and therefore whereas they would conclude the sacrifice of Masse from the vse of the 〈◊〉 wee may inuert the reason and make it serue to eueit and ouerthrowe the sacrifice of their Masse seeing it is certaine there were no Altars Lastly we must obsorue that it is not barely called a table but the table of the LORD to teach vs to draw neare vnto it with all reuerence and regard If we measure and mark our affection in earthly things we see what care and curiosity is ofttimes vsed when men come to the table and presence of Noble men howe much greater care and conscience should bee vsed of euery one of vs when wee come to this table where the King of kings and the Lord of heauen and earth is present Wherefore to stirre vs vppe to this duty and deuotion let euery one consider and meditate thus with himselfe I am this day to be the lords ghuest I am inuited to his table I am to eate of his bread and to drinke of his cuppe I haue not in this businesse to do with man whose breath is in his Nostrils but to deale with God in whose presence I do abide who is both a beholder and iudge of all my actions to whom I shall either stand or fall If I come in hypocrisie he will find me out before whom all things are naked and open if I come fitted by faith and sanctified by repentance I shall receiue Christ and all his merits to my endlesse comfort Thus much sufficeth to bee considered touching this title of the Lords table The last title of this Sacrament remaineth to be handled being called the new testament or will of Christ from whence wee may gather diuerse vses as good conclusions from this doctrine For first it teacheth that there is a double testament and couenant of God made to his people one of workes the other of grace one of the law the other of the Gospell as Ioh. 1 17 The law was giuen by Moyses but grace and truth by Iesus Christ. And Ier 31 31 32 I will make a new couenant with the house of Israell and the house of Iudah not according to the new couenant that I made with their fathers when I tooke them by the hand to bring them out of the land of Egypt the which my couenant they brake although I was an husband vnto them But this shall be the couenant that I will make with the house of Israell after those dates saith the Lord I will put my law in their inward partes and write it in their heartes and will be their God and they shall be my people The couenant of the law is a couenant where in God hath promised to his people all blessings corporall and spirituall temporall and eternall vnder the condition of perfect obedience Leuit. 26. Deut. 28. And hath threatned all curses and death it selfe to all that continue not in all parts and points of the law to do them The couenant of grace ratisied by the death and blood of
christ is a couenaunt wherin god promiseth his loue and 〈◊〉 for euer to come vpon all that beleeue in his son assuring them of remission of sinnes and eternall life requiring of them onely faith in him as Iohn 3. God so loued the worlde that be gaue his onely begotten sonne that such as beleeue in him should not perish but liue for euer Againe if this sacrament sealing vppe the new couenant between God and man haue the name and nature of a wil or testament then it serueth to condemne the church of Rome that adde and alter mingle and mangle this sacrament at their owne pleasure For the Apostle teacheth Gal 3 15 Though it be but a mans couenant yet when it is confirmed no man doth abrogate it or addeth any thing thereto And Heb 9. 14 Hee is the mediatour of the new Testament that through his death they which are called might receiue the promise of eternall inheritaunce for where a testament is there must be the death of the testator for the testament is cōfirmed when men are dead for it is yet of no force as long as he that made it is aliue If then the Testament of man may not be abrogated or altered much lesse the testament of God confirmed by the death of the mediator Notwithstanding such is the sacriledge and presumption of that Antichristian church that the idolatrous 〈◊〉 as a bottomlesse gulfe hath ouerturned and swallowed vp the Lordes Supper turning the Sacrament into a Sacrifice administring it in a strange tongue taking away the cup from the people of God making prayers for the deade bringing in their carnall presence 〈◊〉 a monstrous 〈◊〉 setting vp a new Priest-hood a new sacrifice a newe Altar and lastly feigning vses and ends thereof which CHRIST neuer appointed the Apostles neuer acknowledged the churches succeeding neuer confessed or practised Now Masses are mumbled in memory of the Saintes they are helde auaileable not onely for the liuing but for the deade they are iudged profitable against stormes and tempests they are thought a soueraigne remedy against euery sore and sicknes of the body heathfull and helpefull for such as are going to warre to couer their heades in the day of battell as a shielde of brasse and to preserue them from the sword of the enimy good against 〈◊〉 and sorceries and fit to be applied to make tryal and proof whether a man be guilty of the crime and accusation laide to his charge But what are all these strange vses but strange abuses yea strong fancies and delusions of the man of sin burying in perpetuall forgetfulnes the true endes for the which Christ Iesus ordained his last supper All these being pestilent corruptions of the sacrament of the supper and fraudulent additions to the last wil and testament of christ do lay open to the full the 〈◊〉 abhominations of the Church of Rome the mother of 〈◊〉 Lastly the name of Christs last will and testament giuen to this sacrament serueth for the great comfort of Gods 〈◊〉 For heerin we shal find al things belonging to a ful and perfect testament For Christ Iesus is the testator all faithfull christians are appointed heires the angels are as the ouerseers the Apostles are the witnesses the legacies bequeathed are not lands and possessions or great summes of mony for the sonne of man had not where to lay his heade nor the kingdomes and gouernementes of this world for his kindome is not of this world but the forgiuenes of sinnes and euerlasting life obtained by the body of Christ giuen and his blood shed for vs and our 〈◊〉 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 sinnes to be vnto vs and how ought we to striue against them If we will hate enimies heere are enimies for vs to hate if we will 〈◊〉 reuenge against enimies let vs fight against them that seeke our ouerthrowe and the destruction of our soule and body There is no reconciliation and attonment to be made with these enimies if thou kill not them they will kill and condemne thee for euer Hitherto of the names giuen to this Sacrament Chap 2 What the Lords Supper 〈◊〉 AS we haue in the former Chapt. considred the names and titles attributed to this Sacrament so now wee will see what the Lordes supper is For we shall neuer vnderstand the nature thereof except wee be able to define or describe it Therefore the Lords supper is the second sacrament wherein by visible receiuing of bread and wine our spirituall communion with the body and blood of Christ is represented This description is plainly proued by the institution of Christ by the first celebration of it and by other apparent testimonies of holy scripture First I say it is the seconde sacrament because such as haue interest in the Lordes supper must be first partakers of the other Sacrament for Christ and his Apostles ministred it to those that were before 〈◊〉 And howe shoulde they be continually 〈◊〉 and fed at his table who are not knowne to be of his house nor admitted members of his family We must be receiued into his protection and lurisdiction before we sit downe at his table for our refection They then that are in the house must be 〈◊〉 and fostered in the house the seuerall partes 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 vppe being partakers heereof wee come with comfort to the Lords supper Vnder the Lawe none 〈◊〉 were admitted to the passeouer If astraunger will obserue the 〈◊〉 let him circumcise all the males that belong vnto him If then the vncircumsed had bene admitted the passeouer had bin prophaned Wherfore it is not enough for vs once to be 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 we are afterwarde nourished by this heauenly banquet to eternall life Again I say in the former description that by the bred and Wine the bodie and blood of Christ are represented Heerein consisteth the substance of this Sacrament he was 〈◊〉 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 This is my bodie which was giuen for you this is the cup of the new testament which was shedde for you and for many for the remission of sinnes Now that the description of the lords supper is prooued let the vses there of in the next place be declared Heereby
of all the partes and people but reading and praying in a strange tongue doe not edifie and profit the hearers as 1 Cor. 14 26 Let allthings be done to edisieng and verse 14. I speake languages more then ye all yet had I rather in the Church to speake fiue words with mine vnderstanding that I might also instruct others then 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 Wherfore except we know the meaning of the words we shall be to him that speaketh Barbarians and 〈◊〉 that speaketh shall be a Barbarian vnto vs. Euen the learned languages of Greeke and 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 〈◊〉 and rhetoricall in themselues and which rude but holdeth euery tongue barbarous 〈◊〉 Syriack Caldy Arabick 〈◊〉 and Latine to him that knoweth not the force and signification thereof And this to be most true the Scriptures teath the fathers auouch the 〈◊〉 writers warrant the very Poets declare yea their owne doctors do determine Wherfore 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 red or preached when supplycations are offered when the sacramentes 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 And 〈◊〉 far of the second outward part of the Lordes Supper to wit the worde of institution for a Sacrament without the word is as a picture without sence or an image without life Chap. 5 Of the third outward part of the Lords Supper THe third outward part of the Lords supper followeth which are the elementes of bread and 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 appoynted as the substance and matter of the supper it appeareth by the wordes of Christ and his Apostles deliuering this sacrament For the Euangelists expresse that Christ tooke bread gaue it and said Takeye and eate ye So like wise 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 Paule saith 1 Cor. 10. the bread which we breake is it not the communion of the body of Christ And in the chapter following the same Apostle often mentioneth and remembreth the bread of this sacrament In like manner Christ tooke the cup 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. 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 seueral and in particular To begin we learne from hence to acknowledge a difference between baptisme and the Lords supper in baptisme we haue one signe as the materiall part in the supper we haue two signes partly to note out our whole ful and perfect nourishment in Christ hauing whatsocuer 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 sinnes by his blood are sealed vp in baptisme and in the supper yet the manner of sealing them in each is diuerse Againe baptisme is a signe of our entrance into Gods Couenant the Supper is a signe of our abiding and continuing in that couenant Touching baptisme it is sufficient for infants if they bee borne in the church in the supper the condicion of examȳning our selues and remembring the Lords death is required They differ also in often celebration of them baptisme is to be receiued but once onely in all our life because the promise once made is alwaies 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 haue beene first baptized or reputed so to be As first a child is borne before he bee fed so must Baptisme go before whereby our new-birth is sealed then the supper must follow after whereby our dayly 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 the wine The second general vse is that if Christ tooke gaue and deliuered the substance of bread and wine then they must needes retain their former nature their proper substance as well as their qualities as fight tast smell bignesse whitenesse sweetenesse rednesle roundnesse and such like properties But the Papistes turne all thinges 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 phylosophy reason sense and experience setting vp their own inuentions and building castles in the aire Let them proue the annihilation and remouing of the substance of bread wine away and the consisting of accidents without subiect which they are neuer able to doe For as the water in baptisme remaineth in his nature and substance so do the bread wine in the Lords supper And albeit in both the sacraments the signs be chāged to a special vse yet are they corrupted into shewes and turned into shadowes The heauens shal be changed at the end of the world yet hence it followeth not that they shall bee cleane abolished and consumed to nothing All young schollers are taught in the schooles that an accident hath no being without a subiect yet heere these sophisters against all the rules of Logick and groundes of reason 〈◊〉 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 〈◊〉 not the
quality not circumscribed not visible nor any way sensible that being in heauē 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 esfect as much as to deny he is come in the flesh which is the very doctrine of Antichrist 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 Antichrist of whom we haue 〈◊〉 And in his 2. Epistle Many 〈◊〉 are entred into this world which confesse not that Iesus Christ is come in the flesh he that is such a one is a deceiuer and an Antichrist But Orcam propoundeth this as the doctrine of the schooles that 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 stepes of the schooles not of the scriptures saith If there had beene a thousand hostes in a thousand places at the same time that christ did hang vpon the crosse christ had beene crucified in a thousand places But it is an vnseparable property of bodies to be locall and contained in place 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 becavse he might be seene and handled and because he had flesh and bones according to the 〈◊〉 Behold my hāds and my feete for it is I my selfe handle me and see for a spirit hath not flesh and bones as ye see me haue But if he be neither seene nor handled in the sacrament nor discerned to haue flesh and bones how shall his humanity be 〈◊〉 and maintained against heretikes impugning the same The 22. reason it taketh away iudgement from the senses and maketh the sacrament of truth to be a sacrament of forgery and falsehood for the senses of seeing of tasting of touching of handling and smelling do iudge bread and wine to be in the sacrament and not mans flesh truely and properly neither can all the senses be 〈◊〉 in their proper obiects as euen the phylosophers themselues do teach and that truely The 23. reason it is an horible act and vnnaturall cruelty for man to eate mans flesh and for man to drinke mans blood and therefore the papists are as humane as the Cyclops Canibals and other barbarous people It is more brutish and barbarous to eate mans flesh then to kill a man and to drink mans blood then to shed it Thus they make christian people eaters of mans flesh and bloode suckers which is beastly and horrible wickednesse The 24. reason the Apostle maketh an opposition between the table of the Lord and the table of deuils saying Ye cannot drinke the cup of the Lord and the cup of deuils ye cannot be partakers of the Lords table and of the table of deuils where he sheweth that to eate the flesh offered to idols is to bee 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 thinges which the Gentiles sacrifice to idols because they haue fellowship with the diuils 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 fhold the sacramental 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 thinges offered vnto them The 25. reason if the institution of Christ be a sufficient direction vnto the church what to hold in this questiō we shal easily giue this transubstantiation a fall We see in the cases of matrimony that did befall our sauiour bringeth them to the first institution and therby dissolueth the doubts and difficulties that arose saying Frō 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 discription of the supper that fauoreth or sauoreth of transubstantiation or signifieth and insinuateth any such matter True it is christ saith This is my body but to be doth not signifie to transubstantiate for then when he saith I am the true vine I am the dore the way and such like he shall be turned and transubstantiated into a natural vine into a materal doore into an high way from whence would follow infinite abuses and absurdities Besides if the word is in the institution fignifie is transubstantiated that is changed from one substance into an 〈◊〉 from bread into flesh from wine into blood then the change shold be made before all the words be vttered so that hence it would follow that it cannot be done by vertue of the words which goeth before the pronouncing of the words Last of al the maintainers of transubstantiation as the builders of babel haue their tongs diuided and their languages confounded they cannot accord together but vary and dissent one from another like the false witnesses that arose against christ First they knew not certainely whether the bread bee turned into his body or come in place thereof the substance departing Secondly some alow not these speaches bread is Christes body or bread is made christs body but wil haue it said christs body is made of bread others condemne this speach also that bread is made christs body Thirdly they know not what is broken whether bread or accidents or nothing others say the true body of christ is broken Fourthly they agree not whether their water in the chalyce mingled with wine be transubstantiated some say it is other say it is not some more sober then the rest are afraid what to say and aske who is able to decide the questiō Others say it is turned into the humors of his body others virknit the knot thus that the water is turned into the wine and then the wine into his blood and therefore are circumspect to giue this cautel that a litle water be mingled being afraid least if more water were put in then the wine the wine should be transubstantiated into water Fiftly they cannot agree with what words their consecratiō is wrought whether accidents be without their subiect whether the accidents norish no lesse then the substance of bread wine likwise what the rats mise do eat how srō whence the worms
strong hot fiery and fuming was wont to allay it with water that it might be mild and temporate least that which was taken 〈◊〉 helpe and further the soule should 〈◊〉 and 〈◊〉 the body This began for conueniency not for 〈◊〉 for fitnesse not for signification for sobriety not for any mistery But the water is no part of Christs institution neither can it be proued that Christ or his Apostles vsed water with their wine or commaunded others to mingle wine and water in this mistery or that Christs apostles euer receiued it as a matter of faith or taught it to be a necessary parte of this sacrament For Alexander the 5. Byshop of Rome was the first that mingled water 〈◊〉 wine at consecration and ordained that the oblation should be of vnleauened 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 drunk for he calleth it the fruit of the vine which is wine and not water Againe they may be pressed and hampered with their own dreames and deuises For whereas they hold that the wine must be mingled with water and that the elementes 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 kinne 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 elementall besides it cannot be by vertue os Christes institution where water is neither expresled nor included So then their best defence is to answer with the Pharisies We cannot tell To conclude let vs not seeke to be wiser then Christ nor to mingle together more mysteries then we haue learned of him as Paule saith of his own practise That which I receiued of the Lord I haue deliuered vnto you Neither prophet nor Apostle nor Angell from heauen is to teach otherwise then Christ himselfe hath taught as he charged his disiples Teach them to obserue all things whatsoeuer I haue commaunded you He hath supreme authority in the Church his doctrine alone should be heard as the father himselfe witnesseth from heauen This is my beloued sonne in whom I haue delight heare him We are not to regard what other before vs haue thought meete to doe but what Christ did who is before all other and called himselfe the truth and not custome Thus much of the third outward part of the Lordes Supper to wit the two signes of bread and wine Chap. 6. Of the fourth outward part of the Lords Supper THe last outward part remaineth which are the communicantes whose actions are outward to take the bread and wine into their hands then to eate the bread and drinke the wine to the nourishment of their bodies 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 down many falfe doctrines of the Church of Rome as their reseruation ostentation eleuation adoration circumgestation procession and pryuate communion it teacheth also many necessary truths to direct our knowledge and increase our obedience which we will consider in order First of all did Christ commaund his Disciples to eat 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 and reseruing of bread in boxes pixes and other vessels of the church for daies weekes and months all shewing it to the people lifting it ouer the priests head and going with it in procession is vtterly vnlawfull For it is no sacrament vnlesse it be vsed according to Christs institution and cómandement but to the institution it belongeth as one 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 drink in them al to shew thereby 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 paschallambe 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 who was the lambe slaine from the beginning of the world Now god commaunded that none of it should remaine vnto the morning but the remnant should be consumed with fire The like may be said of Manne the same in substance with this sacrament it was not to be kept caried about Let no man reserue thereof til morning Besids there is the same reason of the cup and 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 Go baptize the nations it was no baptisme by the confession of the aduersaries themselues vnlesse there were some person baptized so when christ said Take and eat 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 Eate ye he tooke the cup and when he had 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 Lordes death till hee come But they hang in it the pixe beare it in boxes and carry it about in publike tryumphes and in common calamities when any iudgement and war plague pestilence and famine and like visitation is among them then Iack in the boxe goeth abroad in solemne processions to be seene which is the way to increase not to slack to kindle not to quench to prouoke not to reuoke the iudgementes of God gone out against them Besides they shew this sacrament to the simple people to fall downe to it as to a God they put it vpon the breastes of the dead and sometimes lay it in
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 Sacrament This is my body Neither let them say as Campion that boasting champion like an other Goliah challenging the hoaste of God sometimes said in the Tower-conference that this is a fallation inasmuch as his glorification 〈◊〉 it not a diuerse bodye and that a man whole and a man sicke at sundry times make not a seuerall man This lesuitical denise hath no colour of reason but a tricke of euasion For we speak not of the difference betweene Christs glorified and mortall body but of the meaning of the wordes this is my body whether Christ vnderstand his naturall and mortall bodie wherein shortly he was to be glorified or whether he vnderstand it of his body glorified Either it must bee vnderstood of the one or of the other or of both or rather indeed of neither except they wil 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 shoulde be This is my mortall body but nowe spoken to vs taken in another sence of vs to the end of the worlde 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 shoulde 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 of sundry Popish writers to compare the scripturs to a nose of wax and a rule of lead that they may be expounded diuersely and framed to times so as at one time they may be vnderstood one way at another time they may be interpreted another way These things before being duly considred 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 thinges For what is more repugnant to reason then for a man to bear himselfe in his own hands that a man should 〈◊〉 vp himselfe that another shoulde eate him yet he remaine vntouched vntasted and vncorrupted that one and the same man should be visible and inuisible present absent in the teeth of the disciples and at the table with the Disciples bee a man of stature and yet bee 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 convinced so the arguments brought to maintaine and vphold it are easily answeared For as the doctrine is false so the reasons are weake and foolish First they obiect the wordes of institution for the defence of this cause For as in the questions of the supremacy of Peters pretended of the Popes vsurped which are many they alwaies alledge the wordes of Christs to Peter Pasce oues meas feede by sheepe so doe they deale in controuersies of the Supper where we misse not long Hoc est 〈◊〉 meum This is my body His wordes say they are true therefore we must beleeue them hee is a man of his worde therefore wee must credit him if then we be deceiued holding his body to be present hee hath deceiued vs. I answere the question is not of the truth of the wordes 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 to the church as circumcision is the couenant the lambe is the passeouer the cup 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 〈◊〉 and not properly so the meaning of those words is that the bread which he had taken broken and giuen is a sign and figure of his body it is now no longer common bread but are presentation of his body truely offered to all and truely giuen to all the faithfull Our Sauiour Christ spake many thinges to his disciples figuraâ—ively not litterally to be taken he said 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 and pulling out the eye he calleth himselfe a door a vine a way are not these figuratiue and metaphorical speeches Againe the circumstaunces 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 shoulde commaund vs an horrible and Wicked thing to eat mans flesh and drinke his blood 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 circumstances teach that the breade is a Sacrament of his body the Wine is a Sacrament of his blood as circumcision was a signe of the Couenaunt the Lambe a signe of the Passeouer the rocke a figure of Christ. Lastly as Christ speaketh to the euill seruant Out of thine own mouth will I iudge thee so the aduersaries themselus giue sentence on our side and one arch-papist condemneth another Bishop Fisher writing against Luther affirmeth that no man can proue by the wordes of the Gospell that any priest in these daies doth consecrate the verie bodie and blood of Christ and therefore Lindanus among the rablement of Traditions which he reckoneth rehearseth the real presence Likewise Tonstall another Byshop of the same birth holdeth that it wer better to leaue euery man to his owne coniecture as they were before the counsell of Lateran then to bring in such questions And Biel a man of the same stampe not inferiour to the rest confesseth that it is not found in the canonical scripturs that christs body is in the Sacrament And let them tell vs their opinion whether that hildebrand helde this bodily presence when hee cast the Sacrament into the fire contrary to the liking of certaine cardinals present with him Thus we see counsels sathers reasons doctors schoolemen Byshops cardinals Popes and others of the aduersaries themselus fight against the 〈◊〉 prefence of Christ and the Scriptures themselue ouerthrow it Secondly they obiect the words of Christ Except ye eat the flesh of the sonne of man and drinke his blood ye haue no life in you I answere these words are not vnderstood of the Sacrament they were vttered long before the
messe of pottage before the blessing and as the Gadarens who preferred theirswine before christ therfore besought him to depart out of their coastes But let vs learne better thinges for all these shall vanish and come to nothing And what shall it profit a man if he win the whole world and lose his owne soule Let vs not labour for the meate that perisheth but for the meate that endureth to euerlasting life which the Sonne of man shall giue vnto vs. Therefore let vs remember whensoeuer we come to his table to be partakers of this Supper to come with a great longing after life and saluation from him as we desire bodily meate when we are hungry and drinke when we are thirsty then shall we by him be satisfied and saued otherwise we cannot lay hold on him we may receiue the outward signe but we cannot receiue the graces of christ offered vnto vs. Thus much of the third inward part of this Sacrament Chap. II. Of the fourth inward part of the Lords Supper THe last inward part of this sacrament of the supper remaineth which is the faithfull and christian receiuer As euery communicant sensibly and outwardly taketh the bread and wine giuen vnto him eating the bread and 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 particulally that the feeling of his true vnion with christ may daily be increased 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 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 body 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 indeede and that he is drink indeed vnto vs if we bring with vs the hand of saith For faith is like the mouth of a vessell if you poure Lyquor vppon it all the daye longe vnlesse the mouth of the vessell bee open to receiue it the Water is spilt on the ground the vesselremaineth empty so may a man come to the lords table euery month receiuing the bread wine that represent whole christ yet except he bring with him faith which is the mouth of the soule hee receiueth not Christ vnto a spirituall life to be his righteousnes and sanctification And this is the reason why we receiue a little portion and a small quantity as well of bread as wine because the end of our eating and drinking serueth for the sanctification of the spirit not for the silling of the body Now let vs see what vses are offred to our consideration in the meditation of this truth First seeing onely the faithfull are partakers of the things signifyed in this Sacrament we see all doe not receiue alike there is a difference to be made among receiuers But as you snatch after the leaues of the tree and let go the fruit want the profit of their labour so is it among many men in this worlde who take the signe of Christ but let goe Christ. Nowe as Moses intreating of thinges cleane and vncleane noteth out foure sorts of beasts some onely chew the cud and some onely diuide the hoofe some neither chew the cudde nor diuide the hoofe and some both chew the cud diuide the hoofe or as in the dayes of the Gospell some were circumcised in heart not in flesh as Titus some were circumcised in the flesh not in the hart as Iudas some were circumcised neither in flesh nor in the spirit as the gentiles and some were circumcised both in the flesh and in the spirit as Timothy so is there a difference among receiuers some receiue Christ onely spiritually not sacramentally some onely sacramentally not spiritually some neither receiue him spiritually nor Sacramentally and some receiue him both spiritually and Sacramentally Of these we will speake 〈◊〉 and in order as they haue bin propounded The spirituall eating is by faith whereby we are made one with Christ and partakers of his benefits without the Sacramentes where of Christ speaketh He that eateth my 〈◊〉 and drinketh my blood dwelleth in me and I in him Thus to eat him is to beleeue in him and therfore he vseth these words as being of one force to beleeue in him and to eat him to drinke him and to come vnto him This is the 〈◊〉 of God that ye beleeue in him vvhom he hath sent I am that bread of life hee that commeth to mee shall not hunger and he that beleeueth in me shall neuer thrist Againe Christ attributeth the same fruit and effect to them that beleeue in him that hee doth to them which eat his body drink his blood therefore by eating and drinking hee meaneth nothing but beleeuing He that eateth my flesh and drinketh my blood hath eternal life And in the 40. verse of the same chapter he saith This is the will of my father that euerie one that beleeueth in the sonne should haue cternall life and I vvill raise him vp at the last day Heerby we may see that Christ attributeth the same to beleeuing which in the other place hee did to eating and 〈◊〉 so that the meaning of Christ is that to beleeue in him is to eat him And thus many receiue Christ eating and drinking his body and bloode that neuer came to the Sacramentes Heere 〈◊〉 some will obiect If this doctrine be true then are the Sacraments needlesse For if we may 〈◊〉 christ by faith spiritually without any vse or comming to the Lordes supper to what ende serueth the Supper It seemeth by this to be made void and superfluous God forbid for the sacraments are the holy ordinances of Christ by his blessing appointed for our help and benefitte so that the most perfect christians of the strongest faith haue need to seeke the strength ofsaith against weaknes and wauering in the promises of God Notwithstanding we must confesse to the glorie of god and the great comfort of manie persons that the faithfull soule maie and doth often feed vpon christ to saluation beside the vse of the sacrament For the spirituall grace is not of necessitie tied 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 Cornelius and his company was sealed with the spirit of God before the receiuing of the outwarde sacrament Abraham beleeued the
and pricked with vnfained sorrow for all our iniquities This is the right vse the true end and the sound comfort following and flowing from the death of christ To conclude we must learne and hold for euer that we haue the beg nning 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 condemne them and naile them to his crosse let vs kil thē mortifie them and bury them in his graue for euer This is the first end of the supper which is sanctified by the breaking of the bread and pouring out of the wine declaring vnto vs that as the body of our lord was broken and by violent meanes afflicted so his blood gushed out and flowed plentifully out of his gaping and bleeding wounds This must be our meditation whensoeuer we come to the lords table Chap. 13. Of the second vse of the lords supper THe second vse of the lords supper is our spirituall vnion and communion with christ This the Apostle declareth 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 body of christ Whereby he meaneth that the faithfull which come conscionably worthily to the lords table are ioyned and vnited to whole Christ by the bread Sacramentally by faith instrumentally by the holy ghost spiritually and by them all most effectually For we take the bread into our hands and likewise we take the cup into our hands as christ commaunded saying Take ye eate ye drinke ye diuide ye Neither do we lay them apart or hide them aside or reserue them in a boxe or abstaiue from them but when we haue taken them we eate we digest them we are nourished by them and they are turned into our substance So christ being eaten of the Godly by faith is vnited to them by his spirit as we haue shewed before whereby they are made one with christ and he one with them And as meate plentifully prepared daintily dressed and only 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 gospel and beleeue that christ withal his gifts is ours they prosit 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 particularly for themselus yea communicateth himselfe and al his gifts to them aboundantly as certainly 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 mistery euen a great mistery speaking of christ and of the church For what vnion can bee 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 is is needefull to be ioyned to one which maie giue life to vs that as we die in Adam so wee may liue in him This vnion cannot by reason be expressed or fully vnderstood As Christ in the daies of his flesh had a dubble kindred one earthly and carnal kindred the other spirituall that by faith receiued his worde and beleeued in his name of whom he said 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 vnió and felloship with him one is outward and bodily which al mankinde hath with him in that he is partaker of our flesh and blood the other inward and spirituall whereby we are made partakers of him and of al his sauing graces to euerlasting life As Christ was borne of the Virgin Mary and vnited our nature to him taking vpon him not the Angels nature but the seed of Abraham euery reprobate hath this vnion with him in that he tooke vpon him the shape of a man but there is a mysticall and marueilous 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 bodie If the arme ioined to the body haue no life no sence no benefit of vitall spirits it is no part of the bodie though it be vnited to it so the wicked liuing without faith are as it were sencelesse they haue no forgiuenes 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 spirituallie vnto him The bodily vnion with him shall profit nothing it is the spirit that giueth life Seeing then the receiuing of the bread and wine which turne into our substaunce teacheth the misticall vnion between Christ and his members we learne first 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 interrest with him in the commodities of this life and loketh for norishment food fellowship protection and gouernement from him so being made one with christ we are indued with his he auenly gifts 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 only dear vnto him but nearely ioyned with him as members to the head as the wife to the husband and as the braunches to the vine and therefore can neuer be seperated from him in life or death Secondly this streight vniting of the faithfull to Christ sheweth 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 gifts of knowledge and vnderstanding yet Christ neuer dwelleth in them with his sauing graces and with his spirite of sanctification he possesseth not their harts he worketh not in them a particular perswasion of their reconciltation to God neither an hungring desire aboue all things to bee at vnity and peace with him neyther a distaste and dislike of sinne neyther the comfortable spirite of grace and prayer all which are in some measure in all the saithful Wherfore although they may bee cloathed with the flesh of Christ they cannot be said to be couered with the grace of Christ although they be
like vnto him in regarde of this naturall body yet they are not indued with his heauenly spirit they haue many 〈◊〉 through him but they want such as accompanie saluation chap. 14. Of the third vse of the Lordes supper THe third vse of the Lordes supper is a spirituall communion aud growth with our brethren to bee one bodye with them flowing from the communion which we haue with Christ. For as the vnion betweene brethren and sisters of the same bloode and of the same flesh springeth from the neer coniunction they haue from father and mothers as from a fountaine and as the vnity and concord among seruants of the same society ariseth by meanes 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 We that are many are one breade and one body because we all are partakers of one bread This is to be vnderstood of that communion and fellowshippe which the members haue one with another who receiue food and norishment from the same table therby professing themselues to be of the selfe same family and 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 renueing and maintayning of friendship that we are all partakers of one bread made of many cornes and 〈◊〉 of the same cup of wine made of many clusters as the Apostle setteth downe 1. cor 11. Wee are all made to drinke into one spirit Wherfore we are not onely to look to our vnion with christ but also our ioyning our selues with them who are of the same misticall body be they neuer so many that receiue with vs this holy supper in respect whereof this sacrament hath bin called a communion Now let vs consider what vse may be made heereof to our selues Is this one end of the institution of christs last supper to lay before vs our communion one with another then what gifts soeuer we haue receiued from christ wee must imploy them to the benefit and good of others If god haue giuen vs knowledge we must vse it io instruct the ignorant if the gift of zeale we must applie it to kindle and stir vp others to remember from whence they are fallen if faith and sanctification we must bestow them to the gaining and winning of others if the outward thinges of this life and this worlds good we must communicate them to others according 〈◊〉 their want and out wealth their pouerty and our plenty The candle hath receiued light not for it selfe but for others The trees bring forth fruite the clouds drop downe raine the fountaines send downe water the Sun shiaeth the earth flourisheth the Bee gathereth the beast laboureth to profit others And wherefore haue we all receiued moysture from the root light from the sun fruit from the tree water from the fountain euen life from Christ but to impart it to others as freely as we receiued This is taughtvs in many placs Let euery man as he hath receiued the gift minister the same one to another And in another place The manifestation of the spirit is giuen to euerie man to profit withal god hath tempred the body together least there should be anie diuision in the body that the members might haue the same careone for another So then the gifts that we haue receiued of vnderstanding wisedome zeale exhortation reprehension and whatsoeuer gifts externall internall or eternall let vs consider that we are stewards not maisters of them and therefore must render and giue an account vnto the author and giuer of them when he shall say Giue an account of thy stewardshippe for thou mayest bee no longer Steward Againe is the Lordes supper the bond of charity and doth it put vs in mind of our communion with the saints fellowship which one hath with another then all such as receyue the same doctrine imbrace the same religion and 〈◊〉 at the same table must be vnited in Christian loue gentlenes meeknes and patience one towarde another supporting one another bearinge the burthan one of another being alike affected and disposed guided by one spirit nourished by the milke of the same word acknowledging one 〈◊〉 professising one faith liuing in one bodye walking in one callinge looking for one kingedome worshipping one Lorde meeting at one Supper and washed with one Babtisme for our ' regeneration and sanctification according to the saying of the Apostle Eph 4. Walke worthy of the vocation whereunto ye are called endeuouring to keeepe the vnity of the spirit in the bond of peace there is one body and one spirit euen as ye are called in one hope of your vocation There is one Lord one faith one baptisme one god and father of all which is a boue all and through all and in you all And in the same epistle to the Philippians If there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercy fulfill my ioy that ye be like minded hauing the same loue being of one accord and of one iudgement that nothing be done through contention And Luke Act. 4. describing the notes of the Church of Christ saith The whole multitude of them that beleeued were of one heart and one soule neither any of them said that any thing of that which he possessed was his owne but they had all things common Let vs acknowledge our selues to bee fellowes of one houshold and members of one body and euermore bring with vs this fruite of loue to the lords Supper otherwise we shall neuer be the Lords ghuests If bretheren that are the children of the same father malice and maligne one another will not the father be angry And if one fellow-seruantes brought vp in one family fall together by the eares will not their maister be displeased and offended Seeing then God hath vouchsafed to call vs his children to admitte vs into his house to nourish vs at his owne table and to preserue and reserue vs to his heaueuly kingdome hee will take from vs all these priuiledges and 〈◊〉 if wee be hatefull and hating one another and deale with vs not as with his own children but as with his vtter enemies Thus much of the third and last end of the Lords Supper Chap. 15. Of examination before the Lords supper WHat the Supper of the Lord is what are the parts and vses thereof and what an heauenly banket it is for al worthy receiuers hath hitherto bene sufficiently declared now it followeth to set downe the way and means how we may come 〈◊〉 For the whole fruit of this Sacrament standeth in the right partaking thereof The right manner standeth in preparing ourselues to come and
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 sonne for our iustification and therefore this supper must be reuerently regarded and diligently frequented of vs. In this sacrament we are in like manner to consider the partes and the vses thereof The parts are partly outwarde and partly inwarde The outwarde partes are foure First the Minister who is to take the breade and Wine into his hands after the example of christ to seperate the breade and Wine so taken from their common vse to an holy to breake the breade to poure out the Wine and deliuer them both into the hands of all the people present So then they are not consecrated to be priestes of the new testament but preachers of the gospel 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 this is my body that is this bread is a signe of my body which shortly shall be crucified for you this cuppe is the new testament in my blood that is this wine in the cup is a true sign of my blood presently to be shed to confirme the new couenant of God touching forgiuenes of sinnes and eternal life These words are not properly but figuratiuely to be vnderstood being sacramentall speeches Thus the Scripture speaketh of Circumcision and of the paschall Lambe The third outward part are bread and wine fit signes to signifie our spirituall nourishment by eating the body and drinking the blod of Christ In Baptisme we haue one onely signe but in this supper we haue two to note out our ful and perfect nourishment by Christ. Nether did christ deliuer the deceiueable shewes of bread and wine or cast a mist before the eyes of his desciples to make them thinke it breade which was no bread or wine which was no wine but he gaue them true breade and the true fruit of the vine as the apostle calleth them after the blessing breaking consecration Hereby falleth to the ground the mystery of transubstantiation the most misshapen 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 sinne onely excepted lastly it confoundeth heauen and earth together Neither let any obiect that Christ hath now a glorified body sitting at the right hand of his father and therefore his body hath a great priuiledge aboue ours to be in diuers places at the same time 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 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 taken from the people the vse of the cup and wretched depriuers of christes testament depriuing the right heires of their inheritance and ingrossing into their hands the goods of others They make it of the essence of the Sacrament to vse 〈◊〉 bread and to mingle water with wine which christe neuer ordained or commanded but that which is necessary they esteeme as needlesse and superfluous b thus transgressing the commaundement of God by their owne traditions The fourth outward part are the communicantes whose duty it is to take the breade and wine into their hands to eate the bread and to drinke the wine to the norishment of their bodies He did not bid them to reserue the outward signes to holde them and adore them or call the sacrament their Lord and their God he did not command them to offer thē 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 who being kild for theword of god and the testimony which they maintaind their souls vnder the altar cry day night with a loud voice vnto the L. holy and true to iudg and auenge their blood on them that dwell on the earth Lastly hereby are ouerthrown the priuat Masses of the church of Rome which now grow to be too common canot stand with the communion of Christe 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 〈◊〉 The outward parts haue bin hitherto handled which being rightly perfourmed there followeth consecration which is a seperation of the outward signes from their ordinarie vse to an holy and spirituall vse that whereas before they serued for the body now they are made instrumentes of grace and seales of the righteousnes by faith The inward parts follow which are foure First god the father who appointed his sonne to performe the gratious work of our redemption and in the fulnes of time sent him into the world who died for our sins and rose againe for our iustification Secondly the Holyghost who assureth vs of the truth of gods promises This sheweth that he is true god equall with the father and the son proceeding from the father and the son This 〈◊〉 such as suppose no partaking of the body and blood of christ except he be giuen vs in a carnall and fleshy manner whereas the spirite worketh faith in our hearts which is the ground of thinges which are hoped for and the euidence of thinges which are not seene The thirde inwarde part of the Lordes Supper is the body and blood of Christ deliuered for vs vnto death This conuinceth such of a spirit of errour who make vnbeleeuers and reprob partakers of Chr. body and blood thus his body should be prophaned and his sauing graces seperated from his person But euen as where Satan dwelleth and possesseth the heart there alwaies raigne the workes of darkenes and damnation so the gifts of Christ accompanying saluation are inseperably ioyned with the person of Christ. This also condemneth the reall presence and carnall eating of Christ which forgeth many Christs and reuiueth the Haeresie 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 mistically He hath giuen himselfe to be the foode of our soules let vs hunger and thirst after him and lay hold on him to
is deceiued the Greekes vse not the same forme that we do yet we deny not but that they consecrate Thus hee concludeth the whole matter with an Ignoramus Vnto these heads before remembred we might also adde many foolish friuolous and ridiculous questions disputed among them as whether in the sacrament the foote of Christ bee confounded with his face his hand with his head and whether one part be distinguished from another Whether the host falling the body of Christ falleth and whether it be moued to and fro as oft as the host is moued Whethe it be fittest for the host to be eaten after a 〈◊〉 hath vomited it vp or a drunken man in his drunkennes Whether christ leaue heauen to come into the place of bread Whether in comming he passe through the aire Whether he forsake the earth againe so soone as the shewes of bread are touched with the teeth or whether he go downe into the stomacke How long he stayeth in the stomack Whether he tarry and waite his attendance there till the forme of bread be disgested and whether he change himselfe at such time into the foule or body of the communicant or whether he vanish into nothing or else returne to heauen They make a quaere likewise when the sacrament beginneth to be God how long it continueth God when it is god and when it is no god When we may adore and how long we may adore it without danger and so safely cease and leaue off Whether the body of Christ haue dimension of quantities proportion of body and distance of parts one from another as between eie and eie eare and eare head and foote as it is in other naturell bodies Whether christ speake of the Eucharist Ioh. 6. Gabriel Biell Cusanus Caietan Lyra and others deny it but Sanders and Bellarmine hold otherwise go about to confute the former Againe whether the matter of the Sacrament may be bread of any kind of graine and corne or only of wheaten bread Some hold the signe of the Sacrament must onely be made of Wheat as Scotus some of Wheate or barly as Albertus and Thomas de Argentina Others holde consecration rightly to bee made in any vsuall and common bread whatsoeuer it bee as Caietan They cannot agree likewise whether the priest may be saide to be the creator of his creator With a thousand such questions or rather fooleryes they blot Paper wast time and weary the Reader neuer knowne nor heard off in auncient Writers no not 800. yeares after christ which argueth that they neuer dreamed of any carnall presence But not to stand vpon all the the contradictions among them which were without end and without 〈◊〉 wee will come to the m wordes of institution which albeit they be short and easie cleere and euident in themselues yet they haue corrupted them with many glozes and crossed one another in their peruerse interpretations Christ saith of his last Supper when hee had taken blessed and broken the bread This is my body which is broken or giuen for you do this in remembrance of me In like manner he tooke the cup saying This cup is the new testament in my blood this doe as oft as ye drinke it in remembrance of me As if hee should say this bread is a signe or sacrament of my body which is deliuered to death for you and for your saluation Christ tooke nothing but bread he brake that which he tooke he deliuered that which he brake as the Apostle saith The bread which we breake is it not the communion of the body of Christ So touching the other part when he saith This cup hee meaneth this Wine in the cup is a sacrament of the new testament of our reconciliation with God now to bee fulfilled of our communion and participation of Christ with all his benifits This interpretation is agreeable to the circumstances of the text to the proportion of faith and to the exposition of the ancient fathers who call the sacrament a representation a remembrance an image a token a signe a figure and such like But because our aduersaries can abide no figures let vs heare what the Doctours of the Church teach who thought it no heresie to expound the wordes of Christ by a figure Tertullian one of the most auncient saith Christ receiuing the bread and the same being diuided vnto his Disciples made it his body saying This is my body that is to say a figure of my body And Chrysostome If Christ died not whose token signe is this sacrifice Ambrose also hath these words After consecration the body of christ is signisied Adde vnto these the testimony of Augustine who taught the people thus christ at his last supper commended and gaue the figure of his body blood And epist 23. ad Bonifac. The sacramēt of the body of christ is after a sort the body of christ And in another place The Lord doubted not to say this is my body when he gaue a token of his bodie Lastly the Glose vpon the Canons dissenteth not heerin frō the fathers Dicitur corpus christi sed improprie vt sit sensus It is the body of christ but vnproperlie the meaning is it is called Christes body that is it signifieth christs body Gelasius saith in the same māner There remaineth still in the sacra the nature or substance of bread and wine To conclude Augustin saith else where Quod videtis panis est that is the thing that ye see is bread He doth not say it seemeth bread and is none or it is the shew and forme of bread but he speaketh euidently it is indeede bread Now our aduersaries that can abide no tokens no figures no signes no significations in the wordes of the supper are notwithstanding driuen to make so diuerse so doubtfull so many so monstrous so mad and senseles expositions of the word of institution as al the tropes figures metaphors allusions allegories and rhetoricke in the world wil not serue them to salue vp the braunches of their interpretations of these short and few words First they finde in the word bread a whole swarme of figures They say the Sacrament is called Bread sometimes because it was bread before sometimes because an Infidell taketh it to be bread sometimes because the accidents and shewes of bread remaine sometimes because the same accidentes nourish the body by a miracle as if it were bread sometimes because it is that spirituall bread which came from heauen and lastly because the bread sometimes returneth againe after consecration Againe these words lying together he tooke hee blessed he brake going before the words which Christ spake are strangely expounded on this manner he tooke the bread hee blessed that is he turned and changed the bread he brake that is the accidents or shewes of bread and sometimes they vnderstand It seemeth to be broken so that when the Euangelists saith he
hath authority to seal 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 spirit into our harts 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 things signified None but Christ himselfe could say of the bread This is my body none but he could say of the cup This cup is the new testament in my blood none but he breathing on his Apostles could say Receiue the holy ghost none but he could make the water in Baptisme to be the lauer of regeneration Let vs see what good and profitable vses arise from this doctrine First if the Sacramentes be the ordinances of God then they depend not one the worthynesse or vnworthynesse fitnesse or vnfitnesse vices or vertues of the minister but al the efficacy and force hangeth on the holy institution of Christ Iesus The ministers impiety wickednes maketh not a nullity of the Sacrament neither hindreth the fruite of the worthy receiuer no more then the piety and godlynesse of a faithfull minister can profit an vnworthy receiuer Indeede the Church must indeuour that the ministers thereof may be holy and vnblamable according to the apostles rule but we must not mesure the profit of the receiuer by the person of the minister If a theefe doe steale a sack of corne we see if he sow it it groweth vp and bringeth forth increase because the fault resteth not in the seede which is good but in the sower which is euill so doth the Sacrament profit the faithfull howsoeuer he be vnfaithfull that doth administer it We 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 cannot be defiled by the corrupt and sinful life of the minister who deliuereth nothing of his owne but dispenseth the ordinances of God Thus we see that whether the minister be good or euill Godly or without Godlynesse an heretike or a Catholike an Idolater or a true worshipper of God the effect is all one the worthinesse of the Sacrament dependeth not on man but proceedeth from God and therefore all such as contemne the Sacraments of God for the Sacraledge of man shall beare their condemnation whosoeuer they are The two sonnes of Eli Hophni and Phinehas were exceeding sinners against the Lord yet because the people of Israell abhorted 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 such Iudgement to come vpon them as whosoeuer shall heare thereof both his eares should tingle So then the offence of the Priest was no defence of the people but as the Priests gaue the offence and the people tooke it so God bound them 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 wickednesse and vnworthynesse if his hand be corrupt let thy heart be vncorrupt though his sinnes be his owne yet the Sacramentes be gods he may minister comfort to thee though he bring none to himselfe as the workmen that builded the Arke prepared a meanes to saue other but were drowned themselues or as the belles though they moue not thēselues yet serue to bring others to the exercises of religion or as the Scribes that pointed the way to the wise-men but themselues vonchsafed not to step out of doores to enquire after Christ. The eares of corn do carry the corne with the chaffe to be purged and clensed in the barne though the chaffe be vnprofitable yet it profiteth the corne as the Lanterne holdeth the candle to giue light vnto others that are the passengers This appeareth by the words of Christ our sauiour Math. 23. The Scribes and Pharises sit in Moises seate 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 Apostle teacheth 1 Cor. 3. I haue planted Apollos watered but God gaue the increase So then neither is he that planteth any thinge neither he that watreth but God that giueth the increase Secondly is God the true and onely author and appointer of Sacramentes Then none must adde vnto or take from the Sacramentes instituted by him in the Church no more then vnto the worde it selfe Deut 4. Ye shall put nothing to the worde which I commaund you neither shall ye take ought there from that ye may keepe the commandements of the Lord your God which I commaund you And Reuel 22. 18. 19. If any man shall adde vnto these thinges God shall adde vnto him the plagues that are written in this booke and if any man shall diminish of the wordes 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 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 〈◊〉 by men as parts of gods worship are so many abominations and innouations of his seruice As God onely can gratiously promise so hee can onely effectually performe what hee hath promised Wherefore we must condemne those as guilty of rebellion against God that bouldly breake out either to deuise new Sacramentes or to adde and detract from them that God hath ordained Wee are commaunded 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 Thirdly wee learne heereby that they which condemne the Sacramentes and will not suffer them to be of any force with themselues and making small account of them doe esteeme them as 〈◊〉 or otherwise abuse them contrary to the institution will and commaundement of Christ all these do grieuously 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 and drinketh vnworthilye eateth and drinketh his owne iudgement becavse he 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 mock of the Sacraments which are the seales of god cannot go scot-free but shall be indighted of high treason against his maiesty The last point to be considedered in the discrption of a sacrament
the sauor of death to death therfore also the Sacraments of themselus do not confer and bestow grace hauing it tyed vnto them or shut vp in them For if the Sacraments did actually and effectually giue grace by inherent power and vertue in themselues it would follow from hence that euery person baptized is certainely saued and hath his sinnes remitted or else that his sinnes remitted may returne and remaine and be againe imputed But when God gratiously pardoneth sin he remembreth it no more Againe we see Abraham was not iustified by his circumcision he was iustified by his faith for Abraham beleeued god and it was imputed to him for righteousnes and afterward he receiued circumcision to be the signe and seale of his iustification Not withstanding the Sacraments may be saide to confer the grace of regeneration and remission of sins as they are instrumentes vsed of God and as they are pledges and tokens to vs. They are means to offer and exhibit to the beleeuer Christ with all his benefits wherby the conscience is assured of comfort and saluation as the Princes letters are said to saue the life of a malefactor wheras they only signifie to him and others that it is the princes pleasure to shew fauor Again they may not fitly be said to giue vs grace because the signe exhibiteth the thing signified the outward washing of the body is a pledg token of the grace of god so that whosoeuer vseth the sign aright shall receiue forgiuenes and life euerlasting Chap. 3. That the parts of a Sacrament are partly outward and partly inward WE haue seene what a Sacrament is nowe wee are to consider in it two things first his parts then his vses for in handlinge these two pointes wee shall see what is the nature of a sacrament The partes of sacrament 〈◊〉 are of two sortes some outwarde open sencible earthly visible and signifying some are inward hidden spirituall heauenly inuisible and signified For the nature of a Sacrament is partely earthly and partly heauenly If we had been wholly a spirit without body he would giue vs his gifts 〈◊〉 without a body but seeing we are soule and body he giueth v his Sacraments that so we may apprehend 〈◊〉 gifts by sensible things The outward part is one thing 〈◊〉 the inward part is another thing the outward is applyed to the body the inward is applyed to the soule conscience This diuision and 〈◊〉 on of parts appeareth plainely He is not a Iew which is one outward neither is that circumcision which is outward in the flesh but he is a Iew which is one within and the circumcision is of the hart in the spirit not in the letter where we see he maketh circumcision to stand of 2. parts part in the flesh and part in the heart partly in the spirit and partly in the letter Heereunto commeth that saying 〈◊〉 are circumcised with circumcision made without hands so that there is a circumcision without and there is an other within by the virtue 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 blood of our sauiour Christ which is the hidden and misticall part of the Sacrament This appeareth by many examples recorded in Scripture Simon the sorcerer though 〈◊〉 were baptized with water yet his hart was not right in the sight of God he remained in the gall of bitternesse and in the bond of iniquity so that albeit hee were baptized yet he was not regenerated The 〈◊〉 were 〈◊〉 of the outward signes not of the 〈◊〉 grace They were all baptized vnto Moyses in that cloud and in that sea they did 〈◊〉 the same spirituall meate they all drank the same spirituall drinke yet with many of them God was not pleased The 〈◊〉 may be saide of Iudas one of the 〈◊〉 he did eate the Paschall lambe as well as the rest of the Apostles but he did not eate Christ who is the 〈◊〉 filed and without spot is the other did This is that also which Iohn the Baptist teacheth Indeede I baptize you with water to amendment of life but he that commeth after me is mightier then I whoseshooes I am not worthy to beare he shall baptize you with the holy ghost and with fire where as the 〈◊〉 maketh two baptizers himfelfe and Christ so he 〈◊〉 their actions his own to wash with water and the action of Christ to wash with the holy ghost Neither neede we to seeke farre for reason to perswade any to beleeue this truth that the nature of a sacrament is neither wholly outward nor wholly inward but taketh part of 〈◊〉 seeing nothing can be a signe of itselfe but a signe is a signe of an other thing and seeing they are mysteries they haue an hidden meaning and spirituall vnderstanding If the 〈◊〉 in Baptisme had not grace annexed vnto it it could not be a mistery 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 〈◊〉 another that the outward parts cannot be the inward the earthly cannot be the heauenly the seale cannot be the thing sealed the token cannot be the thing betokened nor contrarywise for this were to alter nature and to mingle heauen and earth together yet in respect of the propoition betweene the signe and the thing signified and of the coniunction of them to the faithful which receiu both the one thother one part is affirmed of the other For we must vnderstand that the Scriptur in regard of this vnion speketh of the Sacraments two waies to wit properly and figuratiuely Properly 〈◊〉 that which belongeth to the signe is given to the signe and when the thinge 〈◊〉 is giuen and applyed to the thing itselfe and thus each part hath his owne as Circumcision is called the signe of the couenant And the blood of the lambe is called a signe these are 〈◊〉 〈◊〉 proper speaches and without figure Againe vvhen 〈◊〉 saith My body which is giuen for you my blood 〈◊〉 which is shed for many for remission of sinnes vve must vnderstand the words literally as they lye figuratiuely vvhen the signe is giuen to the thing signified and called by the name of it as Christ is called the Passeouer and the lambe of God his flesh is also saide to be meate indeede and his blood drinke indeede the holy spirit is called water or else the name of the thing signified is giuen to the signe as bread is called the body of Christ the cup is called the new Testament These speaches must be taken figuratiuely and vnderstood by a chang of name according to the intention and meaning of the Holy-ghost so that wee must beware that we do 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 be 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 we must conceiue consider that these outward and inward parts remaine distinct and vnconfounded and therefore wee must take heede we take not one for another we must not ascribe to 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 attribut too little to the outward sign and some ascribe too much both waies the Sacrament is abused and the partes are misapplied Hence sprang as a ranke weed in the Lords corne the doctrine of transubstantiation or carnall turning of the substance of bread into the body whereby the signe is swallowed vp and 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 to little regarded Others on the other side cleaue to much too the outward signe and rest in the externall worke placing holinesse and remission of sinnes in the deed done and thus the thing signified is little regarded and wholly abolished as the euill fauored and lean-fleshed kine did eat vp the fat and wel-fauored this was 〈◊〉 dreame and the other is mans deuise For these men giue all to the outward receiuing placing holynesse 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 do 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 and blood of Christ which is to make an Idol of the signe and to flatter themselues in their euils to their own destruction For albeit a man haue been baptized and haue receiued the Lords supper yet if he liue wickedly and walke after his owne lusts the Sacramentes shall auaile and aduantage him nothing at all but further his condemnation Lastly hath the Sacrament some parts outward and some inward some seene and some not seene with bodily eies Then it giueth occasion both to parents to teach their children the meaning of these misteries and to declare vnto them the ordinances of God as likewise to children and the younger 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 directly where the the fathers are forewarned ro teach their childrē the hidden mistery of the Passeouer When your children aske you what seruice is this ye keepe then ye shal say It is the sacrifice of the Lords passeouer which passed ouer the houses of the children of Israell in Egypt when he smote the Egyptians and preserued our houses So likewise Ch. 13. 14. speaking of separating sanctifiing the firste borne for the seruice of God he 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 we see when the Lord had parted the waters of Iordan that the people might passe hee commaunded Ioshua to set vppe 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 〈◊〉 by those stones they should answer that the waters of Iordan were cut off before the Arke of the Couenant of the Lord. He would not onely haue themselues to profit by 〈◊〉 wonderfull workes but to retaine the remembrance of them he wold haue their posterity to know the cause and 〈◊〉 thereof and so g'orifie 〈◊〉 name for euer Heereunto we may fitly ioyne what the 〈◊〉 〈◊〉 I will open my mouth in a parable I will declare high sentences of old which we haue heard and knowne and our fathers haue told us 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 and not forget the workes of God but keepe his commaundements All these things serue to this purpose to shew that it is a duty and burden laid on the shoulders of all parents to acquaint their children 〈◊〉 the works 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 we must make plaine vnto them the meaning of that mistery We must say vnto them My children this is a signe of the Couenant of Gods mercy to vs and our 〈◊〉 to God it is a mistery of our saluation and teacheth that being in our selues vncleane vnrighteous 〈◊〉 y and sinful our soules are washed by the blood of Christ euen as the water in Baptisme washeth our bodyes 〈◊〉 in the mercy of God is so much the more marueilous in our cies insomuch as the 〈◊〉 were entred into the couenant by cutting lancing and effusion of blood in circumcision Againe before they come to yeares to receiue the holy Supper of the Lord we must informe them at home and declare the institution of that Sacrament and the comfortable vses therof to them so they may afterward come to this Communion with better warrant of their worke with greater comfort to themselues with lesse danger to their souls We must teach them that as the bread is broken and the Wine poured 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 souls to eternal life by the passion of Christ our Sauior as certainly as our bodies are norished with the creaturs of bred 〈◊〉 wine Notwithstanding there is a generall defect of this duty in many parents neither are children readye to enquire and learne at home neither are parentes able to answere anye thing in these matters of God way wardnesse in the one and wordlines in the other and ignoraunce in them both hath taken away all care and conscience from them touching these holy duties and heauenly misteries so that neither the one teacheth nor the other learneth neyther the child enquireth nor the father answereth CHAP. 4. Of the first outward part of
of exposition say Hegaue thanks so that the blessing heere spoken of is Giuing of thanks which also appeareth compared with Ioh. 6 11. And the Apostle saith Euery creature of God is good if it be receiued with thank sgiuing for it is sanctified by the worde of God and prayer We see then that Consecration is when a thing is separated from a common and ciuil vse to a more special vse which is done by the authority of the worde and by the vertue of prayer whereby it hath his full force power and vertue The knowledge of this point serueth to cleere our doctrine and to ouerthrow sundry errors of the church of Rome First it sheweth that we hold teach a consecration that is a sanctifieng 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 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 transubstantiation of the substance into the body and blood of Christ. He blessed and praised his father as mediatour of the Church for the mistery of the redemption of mankind and hee blessed the creatures that they might be effectual signes and serue for the confirmation and increase of our faith Secondly we are taught that consecration is not a magical charme and incantation by force of certaine wordes as though these word 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 be immediatly changed into the body and blood of Christ without any other obseruing of the institution And hence it is that the forme of Christs giuing of thanks is not set down by any Euangelist because our corrupution and superstition is so great that if we had the words we would ascribe power force to the words sillables and letters and therefore the manner of his thanksgiuing is pretermitted This inclination of the hart is apparently seene in the Romish church who ascribe efficacy operation to the pronouncing of certain words which is a part of sorcery and a part of witch craft Wheras we auouch that the whole action of taking breaking pouring out distributing eating drinking praysing 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 do 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 therfore the popish opinion is to be refused and reprooued that holdeth it to be no Sacrament if the minister haue not an intent and purpose in the ministration thereof at least to do that which the church doth that is to consecrate the elements and to make a Sacrament If his mind be not on his matters his hart on his busines in hand they hold it can be no Sacrament For otherwise saith Bellarmine If a priest should read the Gospell at the table of prelates and religious men and in reading should pronounce these words This is my body this is my blood then all the bread and wine vpon the the table should be consecrate and changed into Christs body and blood which is not so because his intent is wanting Againe if a father should lead his sonne to the bath and there dip him in the water And say I wash thee in the name of the father and though he thinke nothing of Baptizing him yet it should bee 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 off reading at the prelates table should haue a mind and meaning to consecrate all the bread and wine vpon the table must 〈◊〉 of necessity be a Sacrament and reall change of all Or admit the former priest being in the saide prelats wine seller supposing himselfe to be in the Church and to stand at the alter should pronounce there words of consecration with a purpose and intent to make a sacrament should all the wine in that 〈◊〉 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 body of Christ Let them speake plainely let them tel 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 needefull in this matter We haue shewed that a Sacrament is not made by bare pronouncing of certaine wordes ascribing force to them after the manner of enchanters but the whole institution of Christ must be obserued there must be distributing and receiuing there must be praier and thankesgiuing and from the vse of these followeth Consecration all which are wanting in the former examples suppositions there is no taking no breaking no distributing no pouring out no receiuing no praying no thanksgiuing We see touching the word of God with what intent and vnder what pretence soeuer it be preached if the minister teach Christ crucified howsoeuer he be affected it may haue his effect in the heart and worke saith in 〈◊〉 hearer so is it in the Sacramentes they haue their efficacy and operation howsoeuer the hart of the minister be disposed And as Isaac intended not to blesse Iacob but Esau 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 sacramēts being his own ordinaces 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 hee hath euer receiued or shall euer receiue a Sacrament What perswasion can we haue in our hearts that we euer were 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 we cannot kno the hart and vnderstand the intentes thereof For what man
by the Sacramentes and the spirit helpeth our 〈◊〉 to profit by them CHAP. II. Of the third inward part of a Sacrament THus much we haue spoken touching the holy spirit being the 2. inward part the 〈◊〉 inward part is Iesus Christ crucified the very subiect substance of all Sacraments He was represented by 〈◊〉 meision and the pascall lambe and he is represented in Baptisme and in the Lords supper When we receiue the outward signes God the father offereth his sonne and all his graces with him to confirme our 〈◊〉 therby The signe is but a figure and token Christ is the truth and substance This we shewed before Ch. 2. in the discription of a sacrament that therein Christ and all his sauing graces are truely offered sealed vp and giuen to the faithfull that 〈◊〉 in his name Heereunto commeth the doctrine of the Apostle where hee teacheth that the Iewish Sacramentes being in the truth of them the same with ours did signifie Christ for They dranke of the spirituall rocke that followed them and that rocke was Christ. So he doth teach 〈◊〉 that by Baptisme we put on Christ we are buried into his death and are planted into the similitude of his resurrection Wherefore this is the vse and end of the sacraments to lead our saith to the onely sacrifice of Christ once offered vpon the crosse as to the onely ground-worke and 〈◊〉 of our saluation as touching the other Sacrament the same Apostle sheweth that the breaking of the bread sealeth vp the communion of his body and the pouring out the wine the communion of his blood So then this is an euident plaine manifest truth confirmed by testimonies of the Scripture that Christ is the matter and substance of a sacrament Heereby we gather great strength of faith If Christ be offered withal his merits then let vs lay hold vpon him and not let him go let vs stretch forth the hand of faith and receiue him into our harts Wherefore when Satan assaulteth vs touching our faith in christ and assiance in his promises perswading vs we are not elected iustified and indued with faith therby seeketh to cut off our hand from aplying or to blind our eie from looking vpon the brasen serpent that is Christ sitting at the right hand of his father let vs run vnto him let vs hunger and thirst after his righteousnes let vs acknowledge him to be our wisdom our rightiousnes our sanctification and redemption and let vs looke for our saluation from him and in him What though our faith be frail and weak What though it be as a graine of a Mustard seede which is very little and small What if it be but as the groth strength of a child which is ready to fal except he be staied vp yet this weak this smal 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 we lay hold vpon christ by faith though we doe it with many wantes and much weaknes yet it shal serue and suffice vs to saluation For God looketh not so much to the perfection as to the truth of faith neither so much to the measure as to the maner of our beleeuing Euen as the blinde man in the Gospell when he beganne to perceiue the mouing of men and saw them walking as trees when yet hee could not discerne their bodies did as truely and certainely 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 〈◊〉 in a deepe and darke dungeou may as wel discerne the light of the Sunne at a little hole and creuisse as he that walketh in the open ayre so albeit wee bee compassed about with ignorance doubtinges Weaknes and manyfolde fraylties of the fleshe yet by a dimme light and sighte of faithe wee may certainely apply vnto vs the mercies of GOD and the merits of Christ as well as if we had a strong and perfect perswasion of our election saluation before the foundations of the world Thus we see howsoeuer the faithfull may be afflicted yet they are not distressed though tempted yet not ouerwhelmed though cast down yet they perish not For this is their victory that hath ouercome this world euen their faith wherby they apprehend Iesus Christ who is offered of GOD the father in the Sacramentes to all the faithfull Againe if Christ be giuen vs how should not the father with him giue vs all things else as the Apostle concludeth If God spared not his owne sonne but gaue him for vs all to death how shal he not with him giue vs al things also when we inioy him we inioy al things if we want him it is nothing though we abound in all things else Wherefore when the father gaue him for vs it is more then if he had giuen to us heauen and earth For hauing right and interest in him we haue possession of al things his righteousnes his sanctification his obedience his innocency and whatsoeuer he hath is made ours He that hath Christ who is the Lord of al cannot doubt but he is made partaker of that which is his He that hath Christ who is heir of all things may assure himselfe to be made fellow heire with him This is it the Apostle saith Let no man reioyce in men for al things are yours whether it be Paule or Apollos or Cephas or the the world or life or death whether they be things present or things to come euen all are yours and ye Christs and Christ Gods When a parcel of ground is purchased and made ours thereby the profit and commodity thereof is made ours also so when christ by the free donation of god the father is giuen vnto vs his righteousnes and obedience becommeth wholy ours togither with him He then that hath christ hath all thinges he that hath not christ hath nothing howsoeuer he thinke himselfe to be something Chap. 12. Of the fourth inward part of a Sacrament THe last inwarde part of a Sacrament is the faithfull receiuer desiring apprehending receiuing hungring and thirsting after Christ. There is required a faithfull receiuer if wee woulde 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 is not of faith is sunne And Heb. 11. Without faith it is vnpossible to please God Iudas executed the function of an Apostle he was partaker of the Passeouer yet he ceased not to remaine an Hypocrite a deuill and the child of perdition that the scripture might be fulfilled Neither was he bettered or sanctified by that sacrament or by the vse therof Ananias
the remission of his sins and neuer rest vntil he giue him peace of conscience and restore him to the ioyof his saluation Chap 13. Of the fir st v se ofa Sacrament HItherto of the parts of a Sacra both outward and inward now we come to the vses therof For vnlesse we know the vse and vnderstand the end why they were ordained it shal not profit vs to know the parts Every thing must be referred to his right vses and propper endes so must the Sacramentes be The endes are especially these three First to strengthen faith Secondly to seale the Couenant betweene God and vs. Thirdly to bee a badge of our profession Touching the first end the Sacraments serue for the better confirmation of our faith as appeareth Where the Apostle hauing set down the drowning of the world and the preseruing of Noah by the Arke he saith our baptisme directly answereth that tipe which is a taking to witnesse of a good conscience and sauing vs by the resurrection of Christ. So then by faith confirmed in Baptisme we haue an infallible assurance in the death of Christ of our saluation Many indeed come to the sacraments are present at Baptisme are partakers of the Lords supper that feele no strength of faith no increase of Gods graces no spiritual groth in the body of christ so that they worke not saluation in them but further their condemnation For the sacramentes as we haue shewed giue not grace but more firmely surely and comfortably confirme faith they apply and seale vp Christ crucified The sacraments cannot giue faith to the faithlesse neither were they instituted to the end men should beleeue but because they do beleeue as meat was not giuen that men should learne to eate but that the eating might be nourished Faith indeede receiueth them and then they serue to nourish it And they confirme not faith by any inherent power included in them but the holy spirit applyeth Christ to vs and frameth this comfortable conclusion in our hearts All such as are conuerted and do rightly vse the sacraments shal receiue Christ and al his sauing graces But I am conuerted do rightly vse the sacraments Therfore I shal receiue christ his graces Thus doth the cōforter comfort al those that come rightly religiously to the Lords table Now if we would enquire and search after the reasons of this first end we should find that one cause why they confirme faith is because god is true in his promises he confirmeth and maketh good that which is gone out of his mouth All the promises of God in Christ are yea and are in him Amen vnto the glory of God through vs. For 〈◊〉 Princes seales confirme their charters assure their grantes and make certaine their pardons so do gods sacraments witnesse to our hearts and consciences that his words and promises are true and are established to continue for euer For as he declareth his mercies by his word so he sealeth and assureth them by his sacraments Againe this appeareth by the example of Abraham who first beleeued the promise and it was imputed to him for righteousnes being yet vncircumcised and afterward receiued the signe of circumcision as the seale of the righteousnes of faith as the Apostle teacheth We say that faith was imputed vnto Abraham for righteousnes How was it then imputed when he was circumcised or vncircumcised Not when he was circumcised but when hee was vncircumcised c. Where he sheweth that Abraham was iustified in vncircumcision but yet was afterwarde circumcised that the gifte of righteousnes might be confirmed in him The Eunuche likewise beleeued before hee receiued baptisme and therefore it sealed vp the increase of his faith and of Gods graces And Act 2. They that gladlie receiued the wordes of Peter were baptized And. as Peter preached to Cornelius and others of the Gentlies The Holy-ghost fel on them all which heard the word and he said Can any forbid water that these shoulde not bee baptized which haue receiued the Holy-ghost as wel as we So he commanded them to be baptized in the name of the Lord. Wherefore when the minister washeth with water it representeth our buriall with Christ into his death and our rising again with him into newnes of life As bread norisheth and strengthneth man so the body of christ taken by faith feedeth the soule We take the bread and cup into our hands we eat we drink we are refreshed so we feed on Christ whose flesh is meat indeed and whose bloud is drink indeed and we are comforted Let vs nowe come to the vses as we haue seene the reasons And first of all do the sacraments serue to strengthen our faith then let vs all acknowledge our failings and infirmities Let vs labor more and more to feele the weakenes and wantes of our owne faith True it is if our faith were perfect and entire lacking nothing 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 Sacramēts of God praying for strength and confirmation thereof as that father did whose sonne was possessed with a dumbe spirit when Christ saide to him If thou canst beleeue all things are possible to him that beleeueth he answered crying with teares Lord I beleeue help mine vnbeleese And Luk. 17. the Apostles say to the Lord Increase our faith Vndoubtedly he that neuer doubted neuer beleeued For whosoeuer in truth beleeueth feeleth sometimes doubrings and wauerings of his faith Even as the sound body feeleth oftentimes the grudginges 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 he covld not diseerne For we feele not corruption by corruption nor sinne by finne 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 and the more grace we haue the more quick we are in feeling of corruption What is the reason that many haue no light of sinne no feeling of their corruption no tentations no trembling no terror no feare of gods wrath but wholly liue lie and dye in their lustes Surely because they are without grace without gods spirit and without his inward worke in them But the faithfull who are not led by the slesh but liue by the spirit are often tempted assailed tormoyled tryed and prouoked to many euils according to the words of our blessed sauiour Simon Simon behold Satan hath desired to winnow you as wheat but I haue prayed for thee that thy faith faile not therefore when thou art conuerted strengthen thy bretheren Asa man carried vp and set vpon an high to wer or on
discontented Who would not thinke hee had wrong and iniury done vnto him Wherefore let vs take heed least by with-holding and withdrawing our selues wee prouoke gods wrath and indignation When he calleth are ye not ashamed to say ye will not come When he saith Eate of my meate and drinke the wine that I haue drawne wilt thou desperately and dispitefully answere thou wilt not eate thou wilt not drinke thou wilt not doe it Or wilt thou saye thou 〈◊〉 a greeuous sinner thou 〈◊〉 vnworthye I would aske thee when thou wilt be worthy Wilt thou lye still in thy sinne as a man in a deepe pit and neuer striue to come forth Why doest thou not returne to God and amend thy waies Why doest thou continue in thy hordnesse and heart that cannot repent and so heapest vppe as a treasure to thy selfe wrath against the daye of wrath and of the declaration of the iust iudgement of God Moreouer if thou bee vnfit and vnworthy to receiue this supper thou art vnworthy to pray thou art vnworthy to heare vnlesse thou pray as a parrat and heare as an hypocrite Consider therefore seriously and weigh earnestlye with your selues how little such fond fained and friuolous excuses shall preuaile with God When Moyses called Corah and his company to come vppe vnto the Lord they answered presumpteously We will not come When the King in the Gospell had inuited his ghuests they began all with one minde to excuse themselues and some refused saying I cannot come So in these daies of sinne albeit the supper be prepared the ghuests called and the table couered many men make light account of it and what with some that reply carelesly we cannot come and what with others that answer desperately we will not come the feast is vnfurnished God is dishonored the people are vnprepared and all the exercises of religion are lightly and slightly regarded I say vnto you that none of these men which were bidden shall tast of his Supper Againe another sort are as prophane as these which stand by as gazers and lookers on vpon them that do communicate yet communicate not themselues What is this else then a further contempt of God Truely it is great vnthankfulnes to depart away for these depart away from the Lords table they depart from their bretheren they depart from the heauenly 〈◊〉 of their soules but their fault is much greater when they stand by in contempt and wil not be partakers of this Communion What can this bee else but to haue the minister of christ in derision It is saide to all that are present Take ye eate ye drinke ye doe this in remembrance of mee With what face then with what countenance or rather conscience can ye heare these words sound in your eares and not bee touched Let vs therefore bee drawne and perswaded to this duty by the benefit that redoundeth to the worthy receiuers and fruitefull partakers thereof and on the other side feare to offend by staying and standing 〈◊〉 while the faithfull are partakers of this sacrament of the Lords supper Chap 3. Of the first outward part of the Lords Supper HItherto we haue shewed what the Lordes supper is and how to apply it to our instruction now we are to consider in this Sacrament two things his 〈◊〉 and his vses as we haue shewed in the former bookes The parts are partly outwarde and partly inwarde The outward part is one thing the inward parte 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 eternall life the outward is taken by some to their destruction but the inward alwaies to saluation This appeareth euidently by the wordes of the Apostle deliuering to the church what hee had receiued of the Lord and declaring howe the same night he was betrayed He tooke bread and when he 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 tooke the cup when he had 〈◊〉 saying This cup is the new testament in my blood this do as oft as ye drinke it in remembrance of me In these wordes wee see both the outward partes propounded and the number of them defined and determined For heere are foure outward parts handled to wit the minister the wordes of institution the 〈◊〉 and Wine and the Communicants The first minister thereof was Christ the wordes of institution are This is my body giuen for you this is the cuppe of the new testament in my blood the signes are bread and Wine the first communicants were the Apostles So then the Ministers must doe 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 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 foure-fould First to take the bread and wine into his hands after the example of christ who did it to shewe 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 dothit 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 thankes that is by prayer by thankes giuing and by rehearsal of the promises of God together with the institution of christ actually to separate the bread and wine so taken from their common vse to an holy vse Whereby we are giuen to vnderstand that the outward creatures are reuerently to be vsed calling vpon the name of God and crauing his assistance to vse his ordinance as we ought to do and that we should ioyfully praise God for the gratious worke of our redemption by Christ. The third action is breaking the bread pouring out the wine which are necessary rites to be obserued hauing respect and and relation to the vnspeakable torments of christ for vs who was pierced crucified and made a curse for vs vpon the Crosse as the prophet teacheth He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed Wherefore these Sacramental rites of breaking pouring out are no to be reiected omitted being vsed by christ practised by his Apostles and retained by the churches Not as in the church of Rome where they breake not to distribute to the people neither poure out the Wine to giue vnto them So then we see that whole bread is not to be deliuered but that the bread is to be broken
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 sign it self as if it should be said this bread which I haue in mine hands is a sign of my body which shortly after shall be crucfied for you and deliuered vnto death for your saluation Christ tooke nothing but bread he gaue into his Disciples handes nothing but bread to eat he brake nothing but bread and Paul saith expressely of this sacrament the bread which we breake is it not the 〈◊〉 of the body of 〈◊〉 If any Obiect that Christes body neither is nor was broken as Iohu 19 3 6. Not a bone of him shall be broken that the Scripture should be fulfilled I Answere the Apostle hath respect to the sence and signification which the breaking of the bread importeth being taken for the tearing and tormenting the paines and renting of the body of Christ and the violent sundring of his 〈◊〉 and body one from the other For as the bread is patted and diuided into diuers parts so the soule and body of Christ were sundred and seperated each from other Againe it is saide This is my blood of the new testament which is shed for many for the remission of sinnes or This cup is the new testament in my blood which is shed for you these speeches are sacramental not proper by the confession of the aduersaries themselues where the thing containing which is the cup hath the name of the thinge contained which is the wine the fruit 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 directly consider the words of Christ deliuered at the institution and administration of this sacrament that so we may see the true and naturall meaning thereof These words are not recorded and reported in so many wordes in the scriptute or in so many sillables but the sence being one the sentence varieth and is not one Mathew deliuereth the words thus Take eat this is my body whereunto Mark also accordeth Luke is some what more ample by way of interpretation This is my body which is giuen for you doe this in remembrance of me And Paule to the like purpose but in vnlike sound of words Take eat this is my body which is broken for you doe this in remembrance of me Likewise touching the other signe of this Supper Mathew saith This is my bloode of the New-testament that is shedde for many for the remission of sinnes Marke is somewhat more short then the rest This my blood of the New testament which is shedde for many but he addeth this more then the rest they 〈◊〉 dranke of it Luke saith This cup is the Newe testament in my bloode which is 〈◊〉 for you But Paule declareth the same more at large This cuppe is the newe testament in my blood this doe 〈◊〉 oft as ye drinke is in 〈◊〉 of mee Thus wee see expressely a difference in Words by adding by detracting by changing yet in asmuch as nothing is added or detracted or changed in regarde of the true meaning let vs come to the interpretation and exposition of the words seeing the gospell standeth not in the wordes of the scripture but in the mind and meaning of them Let vs therefore come to the right vnderstanding of the wordes of christ Take to wit not onely into your mouthes but into your hands representing the soule and faith of the receiuer Eate that is 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 selse withal that is mine or belonging either to my person or office or merits Which is broken for you that is which shortly shall bee crucified for you and immediately giuen to death for you Do this in remembrance of me that is practise these daties and call to remembrance christ and his merits oftentimes So that it is not in our choyce and liberty to doe these or not to doe them if wee bee not fit we must presently prepare to make our selues fit and we must doe 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 is the cup Is the new testament in my blood that is this Wine is a true signe of shedding my bloode which confirmeth and ratifieth the newe Testament and Gods agreement with mankinde for their saluation This is briefely the minde of christ and meaning of the wordes of institution From hence wee learne first that christs wordes are not properly but figuratiuely to bee taken True it is the words are plaine easie and manifest for tropes figures were found out not to darken but to open not to hide but to helpe the vnderstanding howbeit they must haue a right construction and a sound interpretation otherwise the playnest sentence may breede errour and mistaking Wee may not take the letter in all places for as we shewed the scripture standeth not in wordes but in the meaning of the wordes not in the reading but in the vnderstanding not in the outward shew but in the inward substance Christ in the new testament is called a lambe a lyon a way a bride-groome an head a dore a vine a garment a rock bread water light and such like these words are easie and euident yet must they be vnderstood metaphorically not properly spiritually not litterally So to come to the wordes of institution What did Christ take in his hand bread What did Christ command them to take and eat bread What did he call his bodye Was it anie other thing then the same bread which he had taken which he hadde 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 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 Christes 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 sign and seale of his true body Neither is this figure strange or new but common and vsual when mention is made of the facraments as Gen. 17 This is my couenant speaking of circumcision yet circumcision was not the
all sides that without consecration and sanctification there can be no Sacrament for without this halowing the matter in 〈◊〉 is bare water the bread in the Supper is bare bread the Wine is Common Wine Now euery creature is 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 wil 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 elementes for this purpose They are sanctified by the worde for the ordinary nourishment of our bodyes but they are not by any speciall worde sanctified for the vse of the Sacramentes If then it be simply vnlawfull to change any thing in the matter of the 〈◊〉 no pretence or necessity can 〈◊〉 make it lawsull And as when a lawfull Minister is wanting a pryuate person may not be taken so when the matter appoynted for the administration of this sacrament is missing an other may not bee assumed For as well may wee change the minister of the Sacrament into a pryuate 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 we are free from the contempt of them The fourth generall vse arising ioyntly from both the signes is if Christ deliuered and the Disciples receiued bread and wine as the outwarde signes of this Sacrament then we learne that the doctrine of transubstantiation is a dotage of mans inuention Though this deuise be now receiued in the Roman church as a matter of saluation as an Article of faith and a maine point of religion that by vertue of these words This is my body this is the cup of the new Testament the substaunce of breade 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 institucion by the nature of a sacrament by the proportion of faith by the true properties of a true humain body by force of reason by iudgement of the sences by confession of the aduersaries themselues and by the manifold contradictions among themselues we shall find it to be a late deuise inuention of the Papists first decreed and determined in the counsel of Laterane vnder pope Innocentius the 3. in the raigne of King Iohn of England not yet 400. years ago There it was hatched at that time and made a main matter of faith aproued in the church of Rome but yet not then receiud ouer al the world This error is a spice of the error of Marcus who went about to make his fellows and followers beleeue that he did trāsubstantiate wine into blood in the sacrament Thus do the church of Rome at this day he was he noted for an heretick by the fathers I wil not for shortnes sake bring all the reasons that might be broght to ouerthrow and ouerturn the turning of the bread into the body of Christ and the wine into his blood but alleage some few among many wherunto we require them to answer if they can Neither let thē pretend that they haue bin answerd already inasmuch as no sound and certain answer can be brought vnto them to satisfie vs or themselues Our reasons for the present shal be these First that which Christ took in his hands he brake that which he brake he gaue that which he gaue his Disciples he commanded them to eat that which hee commaunded them to eate hee calleth his bodye This appeareth by the testimony of the Euangelistes and coherence of the words But he tooke bread and brake it therefore he gaue bread he commanded to eat bread he saide 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 eat but told them not this which he gaue them but some other thing beside that was his body the latter part of the 〈◊〉 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 ye shall eat this bread and drinke this cup ye shew the lords doath til he come And againe Whosoeuer shall eat this bread and drinke the cup of the Lord vnworthily shall be guiltie of the bodie and blood of the Lord. And againe Let a man examme himselfe and so let him eat 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 hee saith the bread which we breake is it not the commanion of the body of Christ Likewise touching the other signe our sauiour expressely calleth it wine after the thanks giuing Mat. 26. I will not drinke hencefoorth of this fruit of the vine vntill that day when I shall drinke it new with you in my fathers kingdome This fruit of the vine is wine therfore the substance of it remaineth Now if the bread had bene 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 eat not this bread but this body of Christ vnder the forme of breade 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 eat 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 〈◊〉 Thirdly Christ speaking of the cup saith Take 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 changed into the body of Christ and likewise the nature of the wine turned into the blood of Christ there could be 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 I herefore when they begin to say 〈◊〉 is What is it What mean they I say it is Is it any other then bread and wine by their owne confession till the wordes bee ended So then these sentences shall not be true when they say 〈◊〉 is my body this is my blood
except they meane this bread is the body of CHRIST this wine is his blood wherefore bread and wine remaine their nature is not changed and altered Fiftly these wordes 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 wordes must be figuratiuely vnderstood not 〈◊〉 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 sixt reason Christ is said to giue to his Disciples that which he saide 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 body which gaue and another body which was giuen But it is most absurde that he should giue and be giuen hold himselfe and beholden offer and be offered which differeth litle from the 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 〈◊〉 body made of the substance of bread which as the papists hold 〈◊〉 giuen to the disciples as likewise they teach of the headship of the church that one head is inuisible to vs m the heauens another visible to vs vpon the earth The 7. reason it destroyeth the nature of a sacrament which standeth of an earthly heauenly part one out ward the other inward one seene the other vnderstood one a signe the other a thing signified of which we haue spoken before book 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 don away vtterly The scripture speaketh as highly 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 body and blood of Christ are really 〈◊〉 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 The 10. reason if the bread be turned into his body indeede by force of a few words vttered by a priest then the priest should be the maker of his maker and so euery Masse-monger should be preferred before Christ as much as the creitor hath 〈◊〉 honnour then the creature the builder then 〈◊〉 house the work-man then the worke But they are not 〈◊〉 to publish it in their owne words and writings 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 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 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 and breede Wormes and was accustomably in many places burned the wine may being immoderately taken make drunken it may wax sharpe and turne into vineger yea both of them may be boyled and made hot both of them may be vomited vp as certaine lepers did both of them may be mingled with rank poyson as a certaine Monk gaue the poysoned host to Henry the 7. a noble Emperour of famous memory which when he had taken he dyed The like may be said of Victor the 3. a Pope of Rome who was poysoned after the same manner 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 counterpoison against the biting of the old Serpent and all infection ofsinne whatsoeuer the body cannot mould or putrifie the blood of Christ cannot become sharp 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 sauiour Perceiue ye not yet that what soeuer entreth into the mouth goeth into the belly and is cast out into the draught But none of the accidents as shape colour quality tast such like are auoyded because they are altered in the stomacke before they come to the place of auoydance and it were blasphemy to thinke that the body of Christ either entreth into the mouth or goeth downe into the belly or is cast out into the draught howsomany 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. 〈◊〉 If there were a miraculous conuersion of the bread and wine it would appeare to the outward senses as Ioh. 6 The multitude saw his Miracles There was neuer Miracle wrought by any bodyly creature but sense iudged it to be so but seeing our eyes see and our tast discerneth that it is bread we cannot imagine there is any miracle The Miracles that Moyses did in Egypt when he turned water into blood and his rod into a Serpent The miracles that Christ did when he turned water into wine the eye saw the tast discerned heere was no deceit no fraud no collusion And thus euery hedge-priest should be a worker of Miracles that onely can read his portuise and say ouer his pater noster with an Aue mary This is an honor that may be chalenged but cannot be granted vnto them The 14 reason if there were any transubstantiation there shold 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 remainetin the forme is altered but heere they make the forme to abide and the matter to be changed A strange Metamorphosis and fitting the fable of this counterfeit turning Now the matter of 〈◊〉 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 pre-existing which was really before the change or conuersion as Christ turned the water into that wine which was not before Moses turned his rod into that
his house Now christ with his twelue disciples alone were not sufficient to eat vp this lambe of a yeare old being great large according to the sirian kind as may be supposed by the discription of Aristotle Pliny others Neither doth it appeare that any remained or was burned with fire according to the institution of God because the Euangelists declare that so soone as the supper was administred and a psalme sung of thanksgiuing they went out into the Mount of Oliues Why then should we not thinke that christ added and annexed other to his family seing his own disciples sufficed not especially the blessed virgin his mother who was not long from him whom afterward after his departure he commended and committed to Iohn to be protected and prouided for who from that time took her home to his house as his own mother But to leaue these consideratiōs as coniectures we answer the former obiection that in asmuch as christ deliuered both signs to the same persons they might bar the people frō the bread as wel as from the cup. 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 Besids if other heretiks should arise as great enemies to the peoples partaking of the bread as the church of Rome is to their cōmunicating of the cup of the Lord how might they better be repressed and refelled then by alleaging the first institution of christ and shewing the practise of the Apostles so that the reasons brought to confute the one wil 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 therof he took the bread he blessed he brake he gaue the bread saiing This is my body Likewise he tooke the cup blessed gaue the same saying This cup is the new testament in my blood On the other side the disciples took it did eat and drinke which are the proper duties of all the people Lastly the Apostle saith not in the first person we ate and drink as speaking of himselfe other teachers of the church but directing his speach to all that are called and sanctified in Christ in euery place according to the inscription of the epistle he saith As often as ye shal eate this bread drinke this cup ye shew the Lords death til he come Now these Corinthians to whō he specially wrote could not liue vntill the second comming of christ to iudgement therefore this eating and this drinking belongeth to al that cal vpon the name of god to the end of the world Secondly they object against the former truth this out of Act. 2 They continued in the apostles doctrine and in breaking of bread and Ch. 20 they came together to break bread It is not said to deliuer the cup vnto the people but to breake bread wherby they gather it was ministred vnto the people in one kind onely and not in both I answer by a cōmon Synecdoche one part is put for the whole For among the Hebrewes this phrase in scripture to eate bread is to receiue whole nourishment ful refreshing by eating and drinking as appeareth by many places wher mentioning only bread for food it were madnes to imagine and gather that they drunk not Besides the Apostle putteth the other part to wit drinking of the cup for the whole celebration of the supper when he saith By one spirit we are al baptized into one body and haue been al made to drink into one spirit where we see as our sauiour added the vniuersal note drink ye al of this and as the Euangelist Mark accordeth saying they al dranke of it so the Apostle doth not pretermit it but saith al were made to drink as if the Lord Iesus the Euangelists and the Apostles would preuent before hād the corruption followed in the church of Rome Wherfore 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 ch 20. proue the receiuing vnder one kind because bread onely is expressed so the cup to be excluded it wil 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 discribeth not what the Apostles consecrated or receiued but what they deliuered to the people for the Euangelist declareth Act. 20. 11. not onely that the Apostle brake the bread but did eate thereof himselfe so that they must confesse that Paule also receiued in one kind and consecrated in one kind or else necessarily grant one part put for the whole as likewise we say 1 Cor. 11 where he doth expresly touch and teach both kindes to the eating of the bread ioyning the drinking of this cup yet sometimes he expresseth onely the one signe for shortnes sake the church had receiued this vsual manner of speaking to call the Lordes Supperthe 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 tary one for another likewise verse 29. He discerneth not the Lords body and yet in the sentence going before hee saith that such as eate and drinke vnworthily do eate and drinke their owne iudgement Wherefore as the Apostles alwaies celebrated the supper by conseeration both of the bread and of the cup so the people alwaies receiued in both these kinds to their great comfort and consolation Thirdly they alleage 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 wholly and perfectly vnder each kind because now in his glorious body there is no separation of the body from the blood or blood from the body I answer surely if this were so it were a fault and friuolous thing to do that by more which may be c 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 soit the whole supper might be abrogated for we are made partakers of christ in baptisme and he dwelleth in our hearts by faith which commeth by
it is the Lords supper may after a sorte be called a sacrifice not as the church of Rome meaneth but bycause therin we offer vp praises thanks giuings to god for that sacrifice of attonement once made vpon the crosse which is most acceptable to god and because such as come aright thereunto offer vp themselues wholly to god a reasonable holy and liuing sacrifice and lastly because thereby we cal to our remembrance 〈◊〉 bloody sacrifice of christ withal 〈◊〉 circumstances therof the shame of the crosse the darkenes of the heauen the shaking of the earth the renting of the aire the cleauing of the rocks the reproches of the Iewes the taunts of the soldiers the opening of the graues the conquering of the deuil For the christians in former times perceiuing that many both Iewes and gentiles refused to embrace the faith of christ and to ioyne themselues to the church because they pretend the want of sacrifices among them and nature engrafted in all nations this principle that we haue no free accesse to God no true peace to our selus 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 prid of his hart vnder the formes of bread and wine to offer vp christ the son of God in the sacrifice to his father and to dare to desire the father fauourably to behold and accept his owne sonne is idolatry blasphemy and horrible impiety to be detested of all true hearted Christians Touching the originall of 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 them depart that were nouices in the faith and such as by Church-discipline were remoued from the communion This dimission of them was noted by the word Missa signifieng a sending away and licensing to depart and thus some of the heathen vsed it The name then being in it selfe not euill is turned into an euill practise and therfore 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 worthinesse 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 and lift vp themselues aboue christ Secondly if christ be really offered in the Masse then he 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 wer killed And Holcot one of the schoolemen saith If there had been a thousand hostes in a thousand places at the same time that Christ did hang vpon the crosse christ had beene crucified in a thousand places Wherfore they that really sacrificed our Sauiour Christ did in that act really and wickedly kill him so that the prieste s of Baal if they wil be sacrificers of Christ must acknowledge themselues therein the reall murtherers of Christ. Thirdly new sacrifices are not to bee instituted by men without commaundement of god as Moses teacheth Deut. 12. we must not do h what seemeth good in our owne eyes but take heede and heare all these words which he commaundeth vs. Now Christ neuer saide Sacrifice ye my bodie 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 himfelfe to God and desire him then to accept the sacrifice of his body and blood Fiftly if the bread and Wine remaine 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 bread to his Disciples and Paule teacheth that it is the bread which is broken that as ofren asthe 〈◊〉 eat 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 〈◊〉 and afterwarde deliuered them both apart but the bodye of Christ was neuer sacrificed without the blood nor the blood without the flesh for Christ offered vppon the Altar of the crosse the sacrifice of his bodie and blood together this is the cause that he saide Take ye eat 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. Wee are sanctified by the offering of Iesus Christ k once made and ver 12. This man after he had offered one saerifice for sinnes sitteth at the right hnnd of God And the Apostle 1 Tim. 2. There is one mediator betweene God and man the man Iesus Christ who gaue himselfe a ransome for all men So 1 Iohn 2. If any man sinne we haue an aduocate with the father Iesus Christ the righteous and hee is the propitiation for our sinnes Likewise Heb 9. By his owne blood he entred in once vnto the holy place and obtained eternall redemption for vs not that he should offer himselfe l often as the high Priest entered into the holy place euerie yeare with other blood for then must he haue often suffered since the foundation of the worlde but now in the end of the worlde hath he bene made manifest once to put away sinne by the sacrifice of himselfe We haue plentifull testimonies of this truth in this Epistle as chap. x. Where remission of these things is there is no more offering for sinne If then we haue remission by the sacrifice of Christ all other sacrifices are superfluous and abrogat his al-sufficient sacrifice So Rom 6. In that he died he died for sinne once And 1. Pet. 3. Christ also hath once suffered for sinnes the iust for the vninst If then this perfect offering were once onely to be offered then he is not offered neither can be offered againe in the Masse And if the onely oblation of Christ once offered by himselfe be sufficient all other oblations and Sacrifices are vaine and superfluous For how is that perfect which is often repeated Eightly to make a lawfull sacrifice there is required necessarily a fit minister lawfully called of God for no man taketh his honor to himselfe but he that is called of God as was Aaron so likewise Christ took not to himselfe this honour to be made the high-priest but he that saide to him Thou art my sonne this day I begat thee gaue it him But Christ is the onely priest
O father art in me and I in thee that they also may be one in vs. He ereunto commeth the saying of Paule Ephe 3. Christ dwelleth in our hearts by faith Like wise Act 13. Byhim euery one that beleeueth is iustified that is absolued and discharged And Iohn 3. so many as beleeue in him shall not perish but haue euerlasting life Thus we see our fellowship with christ is from the spirit and by our 〈◊〉 The spirit is the principall worker faith is the meanes and the instrument Neither must this comunction seem vnto vs impossible throgh the great distance and distinction of place We see the sun daily with oureies which though it be scituate in the heauens and seperated from vs in place communicateth his effect and power vnto vs that dwell vppon the earth neither doe we maruell thereat and yet is the sunne but a creature subiect vnto vs and distributed to all the people vnder the whole heauen to serue their vse Shall not Christ then the sonne of righteousnesse make vs truely partakers of his flesh by the vnsearchable power of his spirit and the supernaturall gift of a liuely faith who can as easily ioyne together things farre off as those that are nigh Are not the faithfull seuered in place and scattered through the world ioyned as neerely together as the members are to become one body where of Christ is the head As the Apostle teacheth That which we haue seene heard declare we vnto you that ye may also haue fellowship with vs and that our fellowship also may be with the father with his son Iesus Christ. We see this like wise lively laid out before vs in the estate of 〈◊〉 though the husband and wife be sundred for a time and separated one farre from another yet the band of matrimony doth so ioyne and vnite them that the wife is one flesh with her 〈◊〉 albeit he be a thousand miles distant from her so is it betweene Christ and the faithfull he loued the church and gaue himselfe for it and they are members of his body of his flesh and of his bones which coupling and combining together with Christ is wrought as we haue shewed by the spirit principally by faith instrumentally by both most effectually We need not therfore any carnall and bodily presence of Christ to ioyne vs to him seeing it is truely and certainely perfourmed by these meanes whereby we grow to a perfect man in him For as the Sunne is more comfortable to the world by his refreshing beames and sweete influence being absent then if his naturall body and compasle lay vpon the earth so the flesh of christ being in the glory of his father much more comforteth and refresheth our soules and bodies by his heauenly grace and spirituall influence then 〈◊〉 he were present fleshly before our eyes And as the Sunne not discending from heauen nor leauing his place is not withstanding present with vs in our chambers in our houses in our hands and in our bosomes so christ being in the highest heauens not comming downe nor forsaking his glorious habitation yet neuerthelesse is present with vs in our congregations in our heartes in our praiers in our meditations and in the sacraments But of this we shall haue occasion to speake more in the chapter following and we haue already spoken of it in the former bookes Chap. 10. Of the third inward part of the Lords Supper THe third inward part is 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 bodie and blood of Christ are thus made and separated to be the liuelie meat of our soules and haue that force and efficacy of 〈◊〉 in our soules which bread and wine haue in our bodies This is the cause why Christ often calleth himselfe the bread of life Ioh. 6. I am that bread of life this is that bread of life vvhich commeth dovvn from heauen that he vvhich eateth of it shold 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 Hee died in the flesh that he might quicken vs and he poured out his blood 〈◊〉 hee might clense vs from our sinnes Wherefore whensoeuer as the Lordes ghests we see the bread on the Lordes 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 chirst 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 and strengthned and by the wine our vitall spirits are comforted and refreshed we beleeue that by the body of Christ deliuered to death for vs we are fed to euerlasting life and that by his blood poured out vpon the crosse our consciences are sāctified and we fele his quickning 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 and not bare signes thus the memorall of christs death is repeated whichalbeit 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 stil 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 and 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 heauens but as he was offered vp a sacrifice on the crosse his blood being 〈◊〉 out of his body For to the end it may be nourishment to vs it must be crucified For as corne of it selfe is not fit foode for vs vnlesse it bee threshed winnowed ground and baked for vs so is it touching christ he must suffer be crucified and dy that we may liue by him and raigne with him This is the truth which in this point is to be considered Now let vs lay open the vses which of vs are to be learned Is christ the inward part of the Lordes Supper represented by the bread and wine offered to all but rcceiued onely of such as are faithfull then his body is not inclosed in the bread or in the accidents ofbread nor his blood included in the wine or vnder
the shewes of wine he is not personally locally carnally corporally naturally really substantially and sensually present in the Sacrament The question is not whether the wordes of christ be true for they are knowne confessed and beleeued so that as he is the truth so all his wordes are wordes of truth neither is the question whether the Sacrament bee a bare signe or bare figure we say Christ is truely represented sealed and exhibited neither is the question whether God'bo omnipotent and almighty this is a part of our faith and an Article of christian beleefe neither is the question simplye 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 But the whole question is of the meaning and vnderstanding of the words of institution and of the manner of his presence Wee confesse and teach the people committed vnto vs that christs body and blood are truely verilie and indeede giuen vnto vs that we truely eat 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 bodie discendeth from heauen or is groslie and corporally present in the sacrament we are taught to lift vp out hearts to heauen where christ sitteth at the right hand of God the father and there to feede vpon him But he ere is the state of the question and controuersie betweene vs. The church of Rome teacheth that after the wordes of consecration the bread and wine are abolished and the body and blood of christ come in place so that they make them corporally 〈◊〉 not onely in the sacrament to bee eaten with the mouth but in the pixe in the Masse and in their solemne processions where is neither eating nor drinking Yet Berengarius in his recantation was taught to saie and forced to subscribe that Christ is in the sacrament sensible or sensually is touched with the singers diuided broken rent with the teeth and not onely the accidents More ouer they make it to be eaten not onely 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 Beastes without reason but wee denye that CHRIST is thus present in the Sacrament for his body cannot bee vnder so little a quantity of bread and Wine besides it is impietie to 〈◊〉 that the person of CHRIST or his bodye and bloode can bee truelie receiued of Dogges 〈◊〉 and Mise 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 doe not beleeue this wee abhorre and detest from the bottom 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 shews and shadowes of bread and wine we deny them to be eaten and drunken ofwicked men or vnreasonable creatures we deny that they are truely and properly both in heauen and on the earth in pixes and on the 〈◊〉 These are meate for the mind not for the mouth for faith not for the teeth for our beleefe not for the belly This carnall eating of Christ is confuted and conuinced by many reasons First Christ sate downe at the Table and the Disciples with him afterward he tooke bread gaue thankes brake it gaue it and said This is my body likewise he tooke and gaue the cup and sayd Drinke ye all of this whereby we see when the Apostles receiued 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 vvas not properly Christes blood vvhich was not as yet really and actually shed The same body could not sit at the table not sit at the table the same body could not be in their handes and out of their handes the blood of Christ could not be out of his veines in the cup and in his vines within his body hee could not sit visible at the table and bee inuisible in the mouthes and bellies of the 〈◊〉 Wherefore the reall presence bringeth with it real contradictions which cannot stand together Secondly the end of the Lords supper is to call his death to a continuall remembrance as Luk. 22. Do this in 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 he 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 〈◊〉 And to to what purpose should we shevv the Lordes death till he come if he come 〈◊〉 and be present bodily in the sacrament Besides the wisest a nong the Phylosophers teach vs that sence is of thinges present but remembrance is of such thinges as are absent as hope is of such thinges as are to come not seene and this the Apostle teacheth Thirdly Christ receiued a true body withall the naturall properties of an 〈◊〉 body like to vs in all thinges sinne onely exc pted and is therefore called the sonne of 〈◊〉 the sonne of 〈◊〉 the sonne of man our brother partaker of flesh and blood hee is said to haue taken vpon him the seede of Abraham and not the Angels nature to be visible Luk. 24 39 Behold my hands and my feete for it is I my selfe 〈◊〉 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 nor 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 humaine 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 thereby to try thy humanity seeing thou hast a body which cannot be seene touched or handled Fourthly christ hath left the earth with his bodily presence and is 〈◊〉 vp into he 〈◊〉 farre aboue all principalities and powers and is sit do vne on the right hand of his father as Act. 1. While they beheld he was taken vp And Mar. 16. 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 vntil
in examining ourselues before we come No great thing can bee done well without good care and endeuour In all humane things of any importance nothing is attempted or atchiued without some preparation more or lesse going before according to the nature of the matter Before men sit downe to eat or drinke their ordinary food before they sleepe before they wash before they walke before they work some preparation goeth before Before the ground is tilled it is prpared Before the law was deliuered before the Saboth was sanctified before the sacrifice was offered before the Passeouer was killed before the worde was receiued before prayers were vttered the heart was in some sort prepard One of the greatest duties required of vs is to dy well whereunto all our life should be a preparation and euery day should be a meditation of death that we may not be found vnready and vnprepared when the bridegroome shall come So the Supper of the Lord being an excellent misterie and the food of our soules whereby we receiue Christs body and blood there is required of euery one a trying prouing and examining themselues least seeking comfort by their comming they bring vpon themselues iudgement through want of preparing This trueth deliuered hath the witnesse and consent of many Scriptures for the confirmation thereof The Prophet 2. Chron. 35. saith Kill the passeouer and sanctifie your selues and prepare your Brethren that they may do according to the word of the Lord by the hand of Moses And the holy man Iob when the daies of the banketting of his children were gone about sent and sanctified them and rose vp earely in the morning and offered burnt offerings according to the number of them all Also the wiseman 〈◊〉 4. Take heede to thy foote when thou enterest into the house of God and be more neare to heare then to giue the sacrifice of fooles for they know not that they do euill Likewise the prophet Ieremy Lament 3. Wherefore is the liuing man sorrowfull Man suffereth for his sinne let vs search and try our waies and turne againe to the Lord. To the same purpose the prophet Dauid saith Psal. 4. Tremble and sinne not examine your owne heart vpon your bed and be still and Psal. 119. I haue considered my waies and turned my feete into thy testimonies The Apostle Paule is very direct in this point as Gal. 6. 4. Let euery man proue his owne worke and then shall he haue reioycing in himselfe onely and not in any other Also 1 Cor 11. Let a man examine himselfe and so let him eate of this bread and drinke of this cup where he speaketh of purpose of the Lordes Supper So then it is a duty required of all persons that come to the Lordes Table or any other exercise of religion to search their owne heartes and consciences narrowly how they bee affected and disposed touching the discharge of this duty And if wee would farther consider the necessity of this examination we fhould finde it standeth vpon many sufficient reasons and causes as vpon certaine foundations that cannot be remoued Doe we not see men when they come into the presence of some honourable and Noble person to addresse themselues to doe it with all renerence Ioseph being sent for to come before Pharaoh King of Egypt shaued his hed and changed his raiment and pro 23. When thou sittest downe with a ruler at meate consider diligently what is before thee Therefore when wee sit at the Lordes table to sup with him and are admitted to be his welcome ghuests we ought much more to be caresul to sanctifie our soules with al solemnity Consider with me a little our own practise We will not put our ordinary meates in a dish vnwashed nor our common drinks into a cup vnclensed and shall we put the signes of bread and Wine which are chosen instruments to conueigh Christ vnto vs into vnsanctisied soules vnprepared heartes and 〈◊〉 consciences Doth not our sauiour Christ reproue such hy pocrisie when he saith Ye can discerne the face of the skie and 〈◊〉 you not discerne the signes of the times And if that vpper chamber wher the supper was first administred were trimmed and garnished should not our hearts be prepared into the which it is receiued Shall Christ himselfe offer to come into our houses and shal not we sanctifie our harts to entertain such a ghest This were to great carelesnesse and contempt Moreouer waigh with me the profit that commeth to our selues to moue vs to this examination The comfort is great the fruite is excellent the benifit is vnspeakeable to those that partake the mystery of the Supper worthily they receiue christ they receiue remission of sinnes they receiue saluation they receiue assurance of eternall life For if the woman diseased with an yssue of blood loe twelue yeare comming behind Christ and touched onely the hemme of his garment was made whole then assuredly the spirituall receiuing of the body and blood of christ shal not bring lesse profit if the faith be equall which notwithstanding is wholly lost without preparation Ponder with me also how by neglect of this triall of our selues not onely this profit is lost but the Sacrament it selfe is after a sort defiled For howsoeuer it be in it selfe by the ordinance of God an holy and heauenly banket yet to the vngodly vnregenerate and vnsanctified it becommeth vnholy and wholly earthly as the prophet Haggai teacheth Chapter 2. If a polluted person touch an holy thing it shall be vncleane The person must be holy that will haue sound profit by the holy thinges of God the man that is vnholy defileth every thing he toucheth the polluted Person polluteth all thinges For as to the pure all thinges are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are corrupted so the prophane Person defileth all thinges and turneth wholesome meate into noysome poyson We must therefore vse sanctifyed thinges with sanctfyed hearts and for spirituall meate we haue spirituall vessels Furthermore marke the great danger punishment that is procured and purchased by this want of preparation For the vn worthie receiuer is guilty of the body and blood of Christ as the Apostle specifieth 1 cor xi Whosoeuer shall eate this bread and drinke the cup of the lord vnworthily shall be guiltie of the body and blood of the Lord. And againe He that eateth and drinketh vnworthily eateth and drinketh his own iudgement because he 〈◊〉 not the lords body for this cause many are sick and weak among you and manie sleepe Where he teacheth that such as come vnworthily vnreuerently and otherwise then such misteries should be handled doe despise and treade vnder their feet Iesus Christ himselfe prouoke the Lords 〈◊〉 and bring on themselues swift damnation Not that he is carnally and bodily present but because the reproache which is vsed in the signes
the prayer A It signifieth So be it Deut 27 xv xvi Q what vse is there of it A It sheweth both our feruent desire to obtaine and an assuraunce to our hearts that we shall obtaine that which wee aske 2. Cor. 1. 20. Q what is a Sacrament A It is a visible signe and seale that Christ and all his benefits are giuen vnto vs. Rom 4 xi Q what is to be considered in a Sacrament A Two things his parts and his vses Math. 3 xi Q what are the parts of a Sacrament A Two the outward parts and the inward Rom. 4. xi xii Gen 17 xi 1 cor x 1 2 3 Q How many are the outward parts A Foure the Minister the word the signe and the receiuer Math. 26 26 27. Q How many are the inward parts A Foure God the father the spirit Christ and the faithfull Math. 3s15 16 Q what proportion is there betweene these parts A Euen as the Minister by the worde offereth and applyeth visibly the element vnto the body of the receiuer so the father by the spirit offereth and applyeth Iesus Christ inuisibly vnto the faithfull receiuer Act. 1 36. 37 Q What be the vses of a Sacrament A Three first to norish faith Rom. 49. x xi Secondly to be a seale of the couenant between god and vs Gen 17 Thirdly to be a badge of our christian profession Eph ii xi xii xiii A How many Sacraments are there A Two Baptisme and the Lords Supper 1 cor xii xiii and chap x 1 2 3. 4 Q what is baptisme A Baptisme is the first sacrament wherein by the outwarde Washing of the body with water once in the name of the father of the sonne andof the holy-ghost the inward clensing of the soule by the blood of Christ is represented Math 28 29 Q What is to be cosidered in Baptisme A Two things his parts and his vses Q What are the parts of baptisme A Outward and inward parts Act 2 38 Q How many are the outward parts of baptisme A Foure the Minister the word of institution the element of water and the body washed Math. 28 19 Q How many are the inward parts A Foure God the father the holy spirit Christ and the soule clensed Math 3. 15 16 Mar 16 16 Q What is the proportion betweene these parts A Euen as the minister by the word of institution applyeth the water to the washing of the bodye so the 〈◊〉 through the working of the spirit applyeth the blood of Christ to the clensing of the soule Luk 3 16 Ioh 1 33 Q What are the vses of baptisme A Three first to seale vp the remission and forgiuenesse of sinnes act xxii 16 Secondly to shew our setting and engrafting into the body of christ Gal. 3 27 Thirdly to teach vs to dy to sin and rise againe to righte ousnes Rom. 6. 1 2 3 4 Q What is the Lords Supper A The Lords supper is the second sacrament wherein by visible receiuing of the bread and Wine is represented our spirituall communion with the body and bloode of Christ 1 Cor. 10. 16 17 Q What things are to be be considered in the Lords Supper A Two things his parts and his vses Math 26. xxvi xxvii xxviii Q What are the parts of the lords Supper A Two outward and inward 1 Cor x xvi Q How many are the outward parts A Foure the minister the word of institution bread and wine and the communicant Luk xxii 19 xx Q How many are the inward parts A Foure the father the spirit the body and blood of christ and the saithfull i cor xii xiii Ioh. 6 xxvii Q What is the proportion betweene these parts A Euen as the minister by the word of institution offereth bread and wine vnto the communicants to feede thereupou bodily and corporally so the father by the spirit offereth giueth the body and blood of christ vnto the soule of the faithfull to feede vpon them spiritually i cor xi xxiii xxiiii xxv xxvi c. Q What be the vses of the Lords supper A three first to shew forth the death and sufferinges of christ with all thanks giuing i cor xi xxvi Luk. xxii xix Secondly to teach vs our communion and groweth in Christ 1 Cor x 16 Thirdly to declare our communion and agreement with our bretheren 1 cor x. 17 c. ch xii 13. Q How may wee come aright to the lords table A By preparing and examining ourselues i cor xi 28 Q What is the right manner of preparing our selues A First we must haue a knowledge of God of mans fall and his restoring againe into the couenant by Christ. Ioh xvii iii. Secondly true faith in christ ii cor xiii 5. Thirdly repentance from al dead workes daily renued for our daily sinnes Psal. xxvi 6. Lastly reconciliation to our brethren yea euen our enemies Math 5 23 xxiiii Now to him that is able to keepe you that ye fall not and to present you faultlesse before the presence of his glory with you to God onelie wise our sauior be glorie and Maiestie and Dominion and power both now and for euer Amen Iude verse 24 25 Gentle Reader I am to desire thee to amende these escapes with thy pen either altering the sence or hindering the vnderstanding The rest I remit to thy fauourable construction and correction page 6. line 13. read is heere full P. 18. l 17. and not make p. 19 l. xxi vnfitly p 37. l 3. that they are no. p. 83. l. 36. a connterfect word is fit enough for a counterfect sacrament p 88 l 7. and not accepted p. 〈◊〉 l 33 dele which is good p 136. l xv and euil workers speed p 148 l 6 by the practise and xiijj but reach eth not p 155 l 32 to baptisme P 163 lin 〈◊〉 they were admitted P 165. l. 1 accesse p 170 l xxi are not able p 179. l 22 an assurance P 201 l 1 escape vnpunished and xxii as an and 13 thus much P 209l 4 naming the P 238 l 29 and 31 change P 240 l 29 yet was he 250 l. iii inhumane P 253 l 4. all the. P. 228 l 24 in the cup. P 285 l. 22. out of the holy vse p 290 l. 4. consecration a 2 Thes 2 b Luke x 1 c Ephe 4 `8 d Ro. 1 16 e 〈◊〉 18 f Titus 1 1 g Mat 13 25 h 〈◊〉 pet 5 2 i Plutar. in vita 〈◊〉 k 1 cor 3 〈◊〉 l Ezeck 33 m 〈◊〉 4 17 Gen 28 o Psa. 138 Iuuenal li. 3. Saty. 2 p 1 sam 2 Senecade remed for 〈◊〉 Senec. de Benef. lib 3 cap 1 Cicero de offic lib. 3 Persi sati 1 1 tim 4 8 Act. xx 32 a the number of them c Vses are three d preparation to the worke consisting in Examination of our selues chap. 15 wher in weigh two things a God alway gaue his sacraments to his Church b Gen. 2 9. c Gen. 6 14. d Gen. 17. 11. e Rom. 4 11 b
William Attersoll Ad Authorem in libellum suum de Sacramentis G. S. carmen Encomiasticum SItua scripta recepta domiretinebis amice Publica nec facies dic mthi qualis er is Imprimit illa pius quae supprimit impius omni Ille bonum patriae respicit iste suum Ecce bonique malique tibi datur optio sponte Impius anne velis vel velis esse pius Sis bonus O faelixque tuis fac publica multis Sacramenta Deus iussit et ipse doces Nonne doces iussisse Deum dare bina duobus Sexibus ad caenam lotus vt omnis eat Carnifices merito condemn as sacrificantes Quod christum comedunt sine plebe bibunt Ergo age facta 〈◊〉 ne sint contraria dict is Vt cum signa probes publica scripta neges Scriptum de sanct is fieret commune sigillis Conuenit vt cunctis fons sacer atque cibus Da triadi tua scripta Deo tria Publica sunto Publica priuatis sunt meliora bonis Vale. Others in English THough feare of shame false-harted men do curbe with bit of sinnes From pressing to the Printers presse where fame or shame begins Yet let not vndeserued shame an harmelesse Writer fright From hardest stamp that Man can make to bring the truth to light The Sonne of God which once on earth for mans saluation dyed Imprinted had with Iron printes his hands his feete his side Looke how he looking on the Crowne of glorie from the skies Endur'd the Crosse despised the shame with constant setled eies So looke to looke for io yes to come for present paines and spites If his example followed be on earth by earthly wightes Both bloody Iewes and Gentels to this bloody booke of life Did looke vpon with scornefull lookes as people full of strife But glad was Thomas when he had this holy booke in hand And saw and felt the print thereof though red and rough as sand There might he reade his name in print when opened was the booke Therefore he cryed My Lord my God when he on it did looke Did not the booke which Moses wrote and sprinkled all with blood Betoken this most worthy booke containing all our good Did not the prophet meane this booke when in our Maisters name He spake of grauing in his hands the people of the same If this be thus If any then A commentary write Of all this Booke from point to point as truth doth it indite Who will backbite but dogged Iewes The writer with their chaps Who but the Gentiles woluish brood will giue him any snaps If any do no more ado but call him by his name A Dog a Wolfe or some such be ast as he deserueth blame Wherefore my Friend which hast describd this Book of life and truth With treatise on the sacraments Fit for both age and youth Direct it to the Trinity as three and yet but one Thus much thou maist with reuerence though he compare with none Past all Compar his nature is his worke is and his worde Yet doth his scripture with himselfe comparison affoord The Sacraments in generall Do like wise giue vs light The euerlasting light to see Deuoide of any night But specially the special two of water and of blood The gospels sacramental twinnes and our celestial food As for the fiue which many make and match with these amisse They want some parts substantial as wel declared is He that with euen hand and hart wil vndertake the view Of seuen sacraments shal find that onely two are true These three books are like three topt ship ful fraught with truth great store The Catechisme like boat doth serue to bring the load to shore Let searcher search thy Marchandize let Printer print and sel Let al men make the best of al and so in CHRIST Farewell W. S. Ad Lectorem libri G Atters de Sacramentis T. H. carmen protrepticum ATRI dum tenebras praebent sine lumine SOLES AT-TER-SOL radios sparsit vbique suos Nec mirum 〈◊〉 caelest is luminis author Misit in atratum lumina sacra solum Alba manet sterilis plerunque languidatellus Dum pingue est atrum frugiferumque solum Hortulus est liber hic qui dulces fragrat odores Sacra dei multa fertilitate ferens Ergo leg as bone lector et hic pastor que fidelis Quisque dei sacro gramine pascat oues Flores ac fructus fluuios herbasque salubres Quicquid et expect as hie paradisus hahet Sacramenta precor modo sacra mente feruntor Dilige scriptorem perlege scripta vale A Sonnet by the Same containing the subiect of the booke following WHat needs an Iuy bush where wine is good To paint this booke with praise were vainereci Come hungry faithful soules without inuiting ting Vnto a supper of celestiall foode Looke looke what costly cheere is here addressed To feede 〈◊〉 soule What 's that my sauiour slaine O dismall 〈◊〉 O dolefull bitter paine Be not dismaid 〈◊〉 onely are we blessed The painfull passion and the bitter griefe Which Christ sustaind who all the paine indured Is sweet to vs because we sinde reliefe In that pure bloud which hath our lines secured Who 's ableto expresse that soueraigne good Got by the purple tincture of his blood O sucke apace poore soule that cordiall veine By which Christis infusd into thy spirit Cling cling to him by faith no popish merit Can to thy soule this precious putchase gaine Then as the outward signes of bread and wine Ordain'd by Christ as signes his loue to seale Thy body cheeres So Christ thy soule shall heale And hoise it vp at length to blisse deuine Lo heer 's the subiect of this golden booke Full fraught with matter method doctrine vses All well apply'd which shewes what paines he tooke In the vnmasking of the Popes abuses Forward sweet friend such feasts make many more That men may eate and surfet in thy store T. Harison A generall Table of the Contents of these three bookes In these 3. Bookes the doctrine of the Sacramentes is handled In Generall what a sacrament is Wherin consider two points 〈◊〉 Partes Set downe Outward Inwarde Applied Vses In particular concerning Babtisme Booke 2 the Lords Supper Booke 3. A Table of the principall points contained in the first Booke The first Booke teacheth That God in all ages hath giuen Sacraments to his church chap. 1 What a sacrament is 1 a visible sign of an inuisible spirituall gra a herein consider 2 things The nature of thē The parts are twoefold ch 3 Outward parts are foure Minist chap. 4 he is to so sanctifie the outward 〈◊〉 Deliuer thē to the receiuers Worde chap. 5 〈◊〉 i 〈◊〉 to warrant thē A promise 〈◊〉 to them Signe or outward element chap 6. receiuer c. 7 who must 〈◊〉 the outward signe apply the same Inwarde parts are foure God the father c 9 who Offereth christ to al Giueth christ to the beleeuer The spirit chap.
10 hee sealeth vp the promise maketh it eff 〈◊〉 Christ Iesus chap. 1 who is the truth and 〈◊〉 of all sacraments the faithful receiuer c. xii 〈◊〉 christ apylieth him to himselfe the Vses see this letterb. the vses of a sacrament are three to strengthen and confirme faith chap. 13 〈◊〉 God is true in his promises Many of the faithfull first beleeued before they didde partake the sacraments to be a seale of the 〈◊〉 chap. 14 these are the articles of agreement between God who promiseth Forgiuenesse of sinnes Adoption of son nes Possession of Heauen Man 〈◊〉 hoe promiseth to beleeue the promises to loue his Brethren Enimies to performe Obedsence to be badges of our christian profession chap. 15 the number of them See the letter a that Baptisme and the Lords supper are the two onely sacramentes of the New testament chap. 16 that 〈◊〉 is no sacrament chap 17 that popish pennance is no sacrament chap. 18 that Matrimony is no sacrament chap 19 that Orders are no sacrament chap 20 that extreame unction is no sacrament chap 21 A Table of the contents of the Second Booke Baptism is the first sacramēt wherin by outward washing of the bodie once in the name of the father the son and of the holy ghost the inward cleansing of the soule is represented chap. 1 In Baptisme consider the partes are twofold chap. 3 Outwarde partes Minister chap. 3 whose dutie it is to Sanctifie the water Wash the party Word of institution Baptise in the name of the father of the sonne and of the holy ghost chapt 4 Element of water chap 5 Receiuers are all such as are in the couenant chap. 6. Men and women in yeares that are in the faith Infantes of them chap 7 Inward partes God the father chap 8. who Offereth the bloud of his sonne Giueth Christ to the beleeuers Holy spirit chap 9 who perfourmeth that which is promised in the word Christ Iesus chap 10 ratifieng our Regeneration Remission of sinnes Soule clensed represented by the body washed cha 11 The vses of baptisme are these 3 To shew our planting and ingrafting into the body of christ cha 12 to assure vs of the remission of sinnes cha 13 Original Actual to teach to die to sinne and liue to righteousnesse cha 14. A Table of the principall points contained in the last Booke The Lordes supper called by 〈◊〉 names ch 1 is the second sacrament wherein by visible receiuing of bread and wine is represented 〈◊〉 spiritual communion 〈◊〉 the 〈◊〉 and 〈◊〉 of 〈◊〉 ch 2 In this sacra obserue the work it selfe where in obserue the parts Outward Minist chap. 3 whose duty is To take the bread and mine into his hands to blesse and 〈◊〉 the words of institution to breake the bread and poure out then ine to distribute the bread and Wine The word of institution and promise contained therein chap. 4 The outward signes chap. 5 which are Bread Wine The cōmunicāts chap 6. whose actions are to take the bread and cupinto their handes to eate the bread drink the wine Inwarde God the father ch 8 who offereth christ to al commers Giueth christ for the redemtion of the fat Spirit who assureth vs of the truth of Gods promises ch 9 the body and bloud of christ prepared to be the liuely food of our soules ch x the faithfull receiuer chap. 1 〈◊〉 hose duties are to apprehend receiue christ his benefits to appropriate and apply him to the soule the Vses see this letter c to shew forth with thankesgiuing the sufferings of christ chap 12 to teach our communion and growth in christ chap. 13 to declare our communion and growth with our brethren chap. 14 Preparation to the worke See the letter d The necessitie in respect of Gods presence with whom we haue to do and to deale Our owne profit being rightlie prepared Our owne practise in preparing and taking our ordinarie meates The sacrament it selfe defiled by vnreuerent receiuing the punishment procured by want of this care the partes the knowledg of God and our selues especially of the whole doctrine of the sacraments chap 16 Faith in Christ seeing euerie one receiueth so mnch as he beleeueth he receiueth chap. 17 Repentance from dead workes daily renewed for daily sinnes Reconciliation to our brethren chap 19. THE FIRST BOOKE of the Sacraments in generall containing the true Doctrine therof ouerthrowing the errors of the Church of Rome and deliuering the comfortable vse ofthem to all the people of GOD. CHAP. I. Of the agreement and difference betweene the word and Sacraments GOD euen from the beginning added vnto the preaching of the word his Sacramentes in the Church as the Scripture teacheth outwardly representing vifiblie offering to our sight those things that inwardly hee performeth to vs as the tree oflife and the tree of the knowledge of good and euill in the Garden After mans fall when a new necessity was added in regard of mans want and weaknesse he testified his loue and ratified his Couenant by sacrifices and Ceremonies to our first Parents He gaue the Arke to Noah and his sonnes to confirm them in the promise which he made to them that they should not be drowned with the rest of the world He added to Abraham the signe of Circumcision as a seale of the 〈◊〉 of faith and to the Israelites he gaue the Passeouer Manna oblations purifications the brazen Serpent the Rock and such like spirituall tipes whereby he assured them of the promise that God for the onely sacrifice of Christ vvrought vpon the Crosse would giue to all that beleeue forgiuenesse of sinnes and euerlasting life Now the world of God may fitly be resembled to writtings and euidences and the Sacraments to seales which the Lord alone setteth to his owne letters They are as a visible Sermon preaching vnto vs most liuely the promises of God that as the vvord we hear doth edifie and instruct the minde by the outward eares so doth the Sacraments by the eyes other senses First then that we may vnderstand the doctrine and nature os the Sacraments we are to consider what the word Sacraments haue in common and how they agree one with another then what they haue peculiar and proper each to other and how they differ one from an other The agreement betweene them standeth in these points First both are ofGod and instruments which the holy ghost vseth to this end to make vs more and more one with Christ and partakers of saluation 〈◊〉 that God needeth them or that he is tyed vnto them for as he can nourish without meate and drinke so he can saue without word or Sacraments but because we neede them he vseth them when he will and as often as it pleaseth him The same which is published and promised by the word of God is signified and sealed by the Sacraments For they are not a deliuering of new promises and
declare the couenaut of God to pray for his blessing promised vpon his owne ordinance to giue thankes for the blessed worke of our redemption to offer giue and deliuer a right the creatures so sanctified in baptisme to sprinkle with water and washe the body to be baptized and in the Lords Supper to deliuer the bread to be eaten and the wine to be drunke to the spirituall nourishment of the Church So then the minister ought not to refuse to baptize such as are brought vnto him Shall the seruant refuse to do the worke of his maister Or if the Lord keeper of the kings broad seale should proudly and presumpteously disdame to set the seale to the Princes letters patents were he not well worthy to be displaced and remoued So if the minister through enuy or hatred or any other sinister affection 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 as Salomon put downe Abiathar Secondly is it a necessary point of the Sacrament that it be ministred by a minister Then it condemneth 〈◊〉 those that put these seales into a wrong hand and all 〈◊〉 persons that violently rush vpon this calling and take vp on them to meddle with the administration of the Sacraments with vnwashen hands seeing the dispensation 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 contrary wise the license to one is license to the other Christ neuer gaue to priuate persons any such commaundement he neuer committed to them any such ossice hee neuer commended to their care these holy actions he neuer called them to this honor he neuer laid vpon them this charge and therefore they haue no parte nor fellowship in this businesse If notwithstanding these restrainings of authority from them they wil runne and rush forward where they should hang backward 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 we must beware and take heed we 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 he cannot bestow the thing signified he may baptize the body he cannot clense the soule he may deliuer the bread and wine he cannot giue the body and blood of Christ Iohn may wash with water he cannot giue the spirit Man indeede pronounceth the word but God sealeth vp his grace in the heart man sprinkleth the body 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 workes who is that blessed lambe of God that taketh away the sinnes of the world For as Paule planteth and Apollos watereth but God 〈◊〉 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 external part it belongeth as a peculiar dignity to Christ to bestow grace to giue saith regeneration and forgiuenesse of sinnes and to baptize with the Holy-ghost This truth Iohn 〈◊〉 I baptize with water but one commeth after me 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 we must take heede of the contempt of him that teacheth and ministreth the Sacramentes because the contempt of the word and Sacraments doth necessarily follow the contempt of his person so we must beware we attribute or giue not to him more then his right least the power of the word and force of the Sacramentes be attributed to his person wherby men spoile themselues of the fruite of them both This was it wherein the Corinthians offended when they said I am Pauls I am Apollos I am Cephas I am Christs Wherefore to keepe a golden meane between too much and too little we must do as if a prince should send vs some present by one of the meanest messengers of his house we would receiue him fauorably and entertaine him honorably for the gifts 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 do 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 word and Sacramentes we must receiue for the Lords sake from whom they come Thus much of the first outward part to wit theminister Chap. 5. Of the second outward part of a sacrament THe second outward part of a Sacrament is the word necessarily required to the substance of a Sacrament for the word is added and ioyned to the element and there is made a Sacrament This sacramentall word is the word of institution which God in each Sacrament hath after a speciall manner set downe consisting partly of a commaundement by which Christ appointeth the administration of Sacramēts and partly of a promise annexed whereby God ordaineth that the outward elements shal be instruments and seales of his graces As for example when Christ saith Go teach al nations baptize them there is a commaundement to warrant the vse and 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 Take ye eate ye drinke ye do this in remembrance of me Ioe there is the commaundement cōmaunding the continual vse therof vntil the second comming of christ the promise is this is my body which is giuē for you this is my blood of the new Testament shed for you for many for remission of sins Whatsoeuer signs of holy things god gaue to strengthen the faith of his childrē we may see and descern that god alwaies added the worde to the seale the voice to the signe and doctrine to the sight so that when the signe was seene the word was heard When one of the Seraphims beating an hot coale in his hand which he had taken from the alter touched the mouth of the prophet he said Lo this hath touched thy lips and thine iniquity shall be taken away and thy sinnes shall be purged Now we know a coale hath not power and force to take away sinne but the word vttered by the Angell did assure him that he should be purged by the holy ghost which was signified by the 〈◊〉 Againe when Christ gaue to his disciples
matrimony and extreame vnction wanting either the word or promise or both and therefor we cannot receiue we cannot acknowledge we cannot beleeue them Thus much of the second outward parte namely the word of institution Chap. 6. Of the third outward part of a sacrament THe third outward part of a Sacrament is the element or outwarde signe For whersoeuer there is a Sacrament there must of necessity bee a signe such as water is in Baptisme and bread and Wine in the Lordes Supper not of their owne nature but by the ordinance of God which are sanctified by the especiall worde and praier Therefore Iohn the baptist baptized with water and 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 fruit of the Vine as appeareth when he said I will drinke no more of the fruit of the Vine vntill that day that I drinke it newe in the kingdome of God Seeing then it is cleare there must in euery Sacrament be a visible sign that may be seen handled let vs see how we may profitably apply this to our instruction First seeing the signes and Sacramentall rites are outwarde partes 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 and 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 other places and countries neither had any strengthe and vertue to clense the Lepers that washed in it yet by the bleising of God Naaman the Syrian washing himselfe 7. times therein according to the direction of the Prophet was clensed and healed of his leprocie so the water vsed in the Sacrament of Baptisme is in nature and substance the same with ordinary and common Water neither hath it vig our and vertue to clense the soule yet by the institution of God it is appointed to seale vp the asturance of remission of sinnes Not with standing 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 salse opinion was in Adam immediately after his transgression hee did attribute too much to the tree of life which hadde 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 least he should beguile himselfe with that conceite and immagination Thus did the Israelites trust too much in the Arke a signe of Gods comfortable presence and protection attributing saluation thereunto sayeinge It maye saue vs out of the handes of our Enemyes therefore God ouerthrew them and gaue them into the hands of the Philistims Againe we are taught heereby that the Sacraments that haue no signe no seale no element to signisie 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 spirituall grace offered by it Herby we learn what to hold of transubstantiation a doctrin teching that the bread and wine is turned into the very body blood of Christ namely that it is a very fable to mock fooles withal For whatsoeuer ouerthroweth the nature and vse of a sacrament is not to be admitted but omitted neither to be 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 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 propoition betweene the signe and the thing signified As in Baptisme the element of water washeth and purgeth the body so the Holy-ghost through the blood of Christ clenseth and sanctifieth the soule Like wise in the Lords Supper as the substance of bread wine receiued strengthneth and comforteth the body so Christ receiued by faith norisheth feedeth the soule The very true principall vse of this sacrament is to coÌ„firme our faith that as surely as those earthly creatures taken and aplyed feed our bodies to a bodily life so the body and blood of Christ receiued and applyed by saith feede our souls to eternal life And do not al the faithful seel a swect comfort so often as they come to the Lords table by this similitude and agreement to coÌ„sider and know assuredly that as the substance of bread serueth to nourish and doth feed our bodies so Christ doth feede our soules But if we must beleeue that the substance of bread and Wine is changed and cleane gone that nothing remaineth but accidents where is this comfort and consolation How can we be assured and strengthned 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 we are spoyled of the comfort of our hearts and strengthning of our faith which we should haue by this notable comparison and resemblance of the partes So then if wee woulde receiue comfort in comming to this Communion we must retaine the substance of the sign as a staffe to stay vp our faith that it do no faile And thus much of the third outward part to wit the signe Chap. 7. Of the outward part of a sacrament THe last outward part of a sacrament is the receiuer which is as needfull as the outward sign We vnderstand and take heere a receiuer in generall for euery one that commeth to the Sacrament whether good or euâ—ll 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 ther be a minister to administer it a word to warrant it a signe to represent it yet vnlosse there be a fit person to receiue it ther can be no Sacrament If the minister should sprinkle water and alledge the words of institution wher ther is no party to be baptized this were a prophaning not a solemnizing of Baptisme or if he 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 except there be communicants to partake the Supper there can be no Sacrament This appeareth by the words of God to Abraham giuing vnto him circumcision saying Euery male-child of eight daies old shall be circumcised This also appeareth in the words of Christ speaking of baptisme and charging the Apostles to baptize the nations in the name of the father and of the son 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 he saith Take ye eate ye drinke ye so that there must not only be bread but giuing taking and eating there must not onely bee 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 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 be not vsed This condemneth the keeping reseruing holding vp and carying about with pompe and ostentation the Lords supper offering vp kneeling downe vnto and adoring a piece of bread all which are horrible prophanations of that comfortable Sacrament whereby the people isrobbed and depriued of a precious part of their peace in Christ. The bread feedeth not the body reuiueth not the spirits strengthneth 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 sacramentes are actions not dumbe shewes Christ saide not Heare ye see ye gaze re on but baptize ye eate ye drinke ye doe ye this in remembrance of me Secondly are the receiuers an outward part of the Sacrament Then the persons that are to receiue must know that diuers duties are to bee 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 ofGod beholding the former works of the Minister blessing breaking pouring out and distributing ratifieng them in their harts 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 to be present to be baptized it is no baptisme so if the words of institution in the supper should be spoken and repeated without eating without drinking without receiuing it were no Sacrament Wherefore we must all learne to detest the absurd opinion of Bellarmine and other procters of the Romish religion which teache that the breade and Wine being once consecrate whither they be receiued or reserued whither they bee distributed to be eaten and drunke or whether they be kept in boxes and vessels of the Church for daies moneths and long times and carried solemnly in procession are notwithstanding still the Sacrament of the body and bloode of Christ. Against which dotage wee spake in the former vse and shall speake more in the third booke following Lastly if the receiuing be an outward part then we 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 the Israelites as the Apostle sheweth They were all baptized vnto Moses in the cloud and in the sea they did all eat the same spirituall meat and did al drink 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 Pharisees and Saduces when he saw them come to his baptisme O generation of vipers who hath forewarned you to flee from the anger to come bring foorthe therefore fruit worthy amendment of life Now our righteousnes must exceede the righteousnes of the Scribes and Pharisees if wee woulde enter into the kingdome of heauen Let vs all therefore haue this profitable meditatiō so often as we deale with the Sacraments and come vnto them we must looke further then to the outward sight we must consider more then the externall signe otherwise as we approch 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. 8. Of consecration BEfore we proceede to the inward parts of a Sacrament answerable to the outward by a fit proportition it shall not be amisse in this place to speake somewhat of the Consecration of a sacrament First wee must consider what it is for the truth being knowne it will cast downe errour as the light scattereth the darknesse To consecrate then is to take a thing from the ordinary and common vse and to appoint it to some holy vse This therefore is Consecration sanctification and dedication of the outward signes to apply them to 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 person of the baptized he taketh the bread in the Lords supper and breaketh it he taketh the 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 ioynein praier and thanksgiuing vnto God the father for the mistery 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 meate and drinke True it is in nature in essence in substance there is none but in the ende and vse Common water we vse for the washing of our bodies but the water in Baptisme is sanctified by prayer to an other vse to be a signe of the clonsing 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 l'able they are ordained of God to an higher and holier vse euen to be signes of the bodye and blood of Christ. This is noted by the Euangelistes and by the Apostle Paule that the Lord Iesus before he brake the bread and gaue it he blessed and gaue thankes to his father that he had appointed him to be the redeemer of the world and giuen him authority to institute this Sacrament in remembrance of his death and passion For wheras the Euangelist Mathew saith he blessed the other by way
seed dependeth vppon the sower which if it light in good ground will bring forth plentifull fruit 〈◊〉 it be 〈◊〉 of an vngodly and vnskilfull man Chap. 10. Of the second inward part of a Sacrament HItherto of the first in ward part the second part of a sacrament is the holy spirit as Math. 3. Hee shall baptize you with the holy ghest and fire So in Christes Baptisme when he was baptized and prayed the holy-ghost discended in a visible shape like a Doue vppon him And By one spirit we are al baptizd into one body whether we be Iewes or greacians whether we bee bond or free and haue bene all made to drinke into one spirit And the Apostle layeth down the circumcision of the hart by the spirit He is a Iew which is one within and the circumcision is of the heart in the spirit So the same A postle Tit. 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 aboundantly through Iesus Christ our sauiour Nothing can be fruitfull and profitable without his gratious worke in vs he worketh and setteth the word of promise in our hearts and therefore we must necessarily hold the blessed spirit to an inward part of the Sacrament Now let vs proceed to the vses of this point being the second inward part Is the spirit of God the sealer vp of the promises after that we beleeue according to the doctrine of the Apostle After that ye beleeued 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 woorketh the same in our harts 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 eternall 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 spirit helpeth our infirmities sealing vppe to our consciences the fruite of the word that is heard and of the Sacrament all signes that are seene Againe is the spirit of God an inward part of the Sacramentes then we must learne and remember that wee can neuer heare the worde or receiue the sacraments with fruite and comfort without the speciall assistance and inward operation of the spirit of God Therefore the Prophet ioyneth the spirit word together I will make this my couenant with thee saith the Lord my spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed from henceforth and for euer A man indeed hath power to heare the word and to receiue the sacramentes his will is free in these outwarde workes but he hath no power or strength to do them with profitte and comfott except it be giuen him from aboue Though we heare neuer somuch though wee communicate neuer so osten the spirit must open our hearts as he opened the hart of Lydia So 1 Ioh. 2. that 〈◊〉 h which ye receiued of him dwelleth in you and ye neede not that any man teach you but as that same annointing teacheth you of all thinges and it is true and is not lying Likewise Act 10. Peter preached the Gospell to Cornelius and his houshold and while he yet spake to them The Holy-ghost fell on them all which heard the word So also the Apost being sent out with their commission and commanded to preach the Gospell to euery creature it is noted that they went forth and preached euery where and the Lord wrought with them and confirmed the worde with signes that followed And Ioh. 14. The comforter which is the Holy-ghost whom the father wil send in my name he shal teach you all thinges and bring all thinges to your remembrance which I haue told you Pharaoh often heard Moses and Aaron but he harkened not but hardned his heart because there was no inward touching or teaching of the spirit The Israelites had hearde and seene the wonderfull things of God yet they profited not in faith in repentance in regeneration and the reason is rendered 〈◊〉 29. Yee haue seene all that the Lord did before your eies in the Lands of Egypt vnto Pharoah and vnto all his seruants and vnto al his Land the great tentations which thine cies haue seene those great mycacles and wonders yet the Lord hath not giuen you an hart to perceiue and eyes to see and eares to heare vnto this day When we come to heare the word which is a word of power of life and of saluation when wee come to receiue the sacramentes which are signes of Gods graces and seales of his promises we see many returne as ignorant peruers corrupt froward rebellious hard-harted and disobedient as they came to these ordinances of God and whence commeth this How falleth it out And what may be the reason heereof Surely it is not in him that willeth nor in him that runneth but in God that sheweth mercy who giueth eies to see eares to heare and heart to vnderstand to whom he thinketh good in heauenly pleasure Wherefore our duty is seeing the naturall man perceiueth not the things that are of the spirit of God to pray vnto him to giue vs wisedome to see our corruptions blindnes ignorance and hardnesse of hart Thirdly doth the spirit worke in vs by the word Are the word and spirit ioyned together And doth he teach vs by means of the word and Sacra then we must not separate the spirit from the worde and Sacraments as the Anabaptistes do which depend vpon reuelations and inward inspirations vpon priuate motions and diuine illuminations without the word They will not be taught by the word they will not be strengthned by the Sacramentes but take away the vse of both following their owne foolish fansies and deuilish dreames They boast of the spirit of God and are led by the spirit of the deuill Wee must for our direction and practise learne that as to rest vpon the spirit without the word is phantasticall and heriticall and the mother of all errors so the word and sacraments without the spirit are no 〈◊〉 then a dead carcasse without life an empty sound without substance a naked shew without truth an empty casket without the 〈◊〉 and there sore we must knit them together and assure our selues that the spirite speaketh euidently in the scriptures the spirit worketh effectually
and Sapphira his wife being in the number of Disciples wer no doubt baptized of the Apostles and had also receiued ofttimes the Lordes supper yet they continued in their wickednes lyinge and hypocrisie the sacrament did not take away their wickednes nor giue them a iustifying and sauing faithe which purifieth the hart by repentance and woorketh newe obedience in the soule The like we haue said of Simon the sorcerer who albeit he were baptized yet remained in the gall of bitternes and in the bond of iniquity Wherefore the Apostle teacheth that the worde profited not because it was not mingled with faith in those that heard it If the signes be receiued without faith they hurt not that Gods giftes and ordinances hurt of themselues but not being receiued aright they hurt through our sin and default As the worde 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 lose their strength and force toward the vnfaithfull that do abuse and contemne them as the Apostle expresly teacheth Circumcision verilyts profitable if thou keepe the law but if thou be a transgressor of the law thy circumcision is become vncircumcision the same Apostle speaketh of such as vsed the Lords Supper without true godlinesse 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 Sacraments is when such as are truely conuerted vse them aright we learne diuerse instructions that flow 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 spirit the empty box 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 drink the wine but they are not partakers of the body and blood of Christ Iesus to saluation They eate the bread of the Lord but they eate not the bread and the Lord because the signe without the right and holy vse thereof is not an auailable Sacrament to the receiuer of it Wee see therefore the wicked partake not CHRIST although they partake the signes of Christ as they that found his clothes but missed his body Secondly we see heereby that the elect ordained to eternall life but not yet called and conuerted to the Lord to the obedience of his will 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 Do they nothing differ from the reprobates In this they differ not for the present time from the reprobate Not with standing that receiuing of the Sacrament which for the time present was vnfruitfull and vnprofitable shall after in them haue his good effect as the corne that lieth long couered in the earth at the length doth come vp and florish 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 and comfortable as we see in the word heard without fruit faith by an vnbeleeuer is made a word of saluation afterward when he is conuerted Lastly the elect already conuerted and sanctified by the spirit of God do to their profit comfort and saluation receiue both the signe and the thing signified together yet so as that for their vnworthy receiuing thereof which hapneth through their manifold infirmities and often relapses into sin they are subiect to temporall punishments for the destruction of the flesh that the spirit may be saued in the day of the Lord Iesus For this cause many are licke and weak among you and many sleeps for if we would iudge our selues we should not be iudged of the Lord. Where the Apostle teacheth that God brought a iudgement vpon his owne house and punished this church with weakenes sicknesse and death it selfe for their vnreuerent vnworthy and disordered receiuing of the Lords Supper Although many among them no doubt were elected and all of them professed the Gospel of the kingdome yet god visited their want of preparation reuerence with diuerse diseases and great mortality according to the threatning annexed to the law If ye will not obey me nor do all these comcaundements if ye shall dispise mine ordinances or your soule abhor my lawes then wil I do this vnto you I wil appoint ouer youfearfulnes a consumption and the burning ague to consume the eies and to make the heart heauy And if ye walke stubbornly against me and will not obey me I wil then bring seauen times moe plagues vpon you according to your sinnes Wherefore when we haue receiued grace to beleeue and haue tasted the first-fruites of the spirit to the comfort of our soules we must not be puffed vp in our knowledge we must not grow secure but stir vp the giftes of God in vs when they begin to wax faint let vs seek to preuent his iudgments before they com which we may do by iudging our selus by making inquiry into our own waies and by searching the reines of our hartes with purpose to condemne all ignorance error security and vngodlinesse and as it were to take punishment of our selues then this would follow thereupon we should not be iudged and punished of the Lord. This then is the remedy to avoid the sin of vnworthy receiuing A man thus visited with sicknes weakenesse and diuerse kinds of diseases and smitten with the stroke of Gods own hand cannot possibly be restored by any creature in heauen or earth yet behold the Lord hath not left vs without meanes to remoue them and take them away to wit by taking away the cause that we may remoue the effects The cause of these punishmentes is taken away by iudging our selues Now a man in iudging of himselfe must performe foure things 1. he must examine himselfe of his sinnes 2. he must confesse them and himselfe to be guilty as the poore prisoner that standeth at the bar No denying of the fact no defending of the fault no hiding of the offence no iustifieng of our person can procure our pardon the way to haue for giuenes is to acknowledge our own wickednes 3. he must condemn himselfe and giue sentence against himself without partiality 4. he must plead pardon for
condemneth those that speake euill of men as too precise too nise too pure for their profession because they run not into the same excesse of ryot with others These are not too precise but such as scoffe at al profession are too prophane It is good to be earnest in the matters of god prouided that our zeale be tempered with discretion and all Newtets be odious to God as it is said to the Church of the Laodiceans I knowe thy workes that thou art neither cold nor hot I woulde thou werest colde or hotte therefore because thou art Luke warme and neither colde nor hot it shall come to passe that I shall spew thee out of my mouth Wherefore let vs not be discouraged in wel-doing but walking through good report and euill report let vs remember that as christ is our Lord and master so our profession and the sacraments are our badges Lastly we see what our estate and condition is that we are not our owne but are subiect to Christ to serue him For we do beare his badge then he is our maister If he bee our Maister where is the feare and reuerence due vnto him Is it not meet we shoulde shewe our selues thankefull for so great mercies and gifts Were it not intollerable vnthankefulnes and vnsufferable pride for any man to wear the cognizance of another and yet to scorne his seruice and deny him duty Might not one worthily check and controul him as Christ did the 〈◊〉 who vnwillingly paid such taxes and tributes as were laid vpon them Hee called for a penny said unto them Whose image and superscription is this They said vnto him Caesars He ansuered Giue therefore to Caesar the things that are Caesars and giue to God the thinges that are Gods So likewise might one say fitly whose badge wearest thou whose Armes bearest thou on thysleeue Doth not this put thee in mind of thy state and condition and of the seruice and honor thou owest thy Maister In like manner may it be said to vs whose badge bearest thou Is it not Christes we are not therefore our owne men as the Apostle reasoneth and concludeth 1. Cor. 6. Know yee not that your bodie is the temple of the Holy-ghost which is in you whome ye haue of God and ye are not your owne For you are bought with a price therfore glorifie God in your body in your spirit for they are Gods So many therefore as come without knowledge and true repentance break 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 there is required the knowledge of god in three persons especialy of the persō of christ perfect God and perfect man and of his three offices to saue his people to be their Priest perfectly by his sacrifice to reconcile and iustifie them to be their king by the gouernement of his church to kill sin in them to sanctifie them to be their teacher to instruct them in the wil of his heauēly father After these is required true faith and earnest repentance otherwise we cannot receiue 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 rotting in his sin do come to the sacramēts certainly they do not giue him life and worthines but such a one doth lade himselfe with a greater burden of sin and punishment Whosoeuer shall eat this bread and drinke the cup of the Lord vnworthily shall be guiltie of the bodie and blood of the Lorde he eateth and drinketh his 〈◊〉 iudgement because he discerneth not the Lords bodie Chap 16. Of the number of Sacraments HItherto we haue spoken of the chiefe vses of the sacraments now we are come to speake of the number of sacraments according as we take the name and haue declared the nature of them Let vs see then howe manie such visible signes and seales of spirituall grace in the new testament were iustituted of God to set forth the benefits of christ for the continuall vse of the church Many liue in the bosom of the church hear the word come to publick praier take themselus to be goodly christians offer themselues to the lordes table and are made partakers of the Sacrament who yet are ignorant how many sacraments ther are what they are None almost so simple but can number his sheep and cattel he knoweth their marks he knoweth their differences but aske him how many commaundements of the law how many Articles of faith how many petitions of the Lords prayer or how many Sacraments of the New Testament he can answere nothing Such haue their wits wholly exercised on the world and on wordly things which iustle out religion the knoledge of heauenly things If we haue eares to heare let vs heare what is the faith os 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 baptisme whereby we are receiued into the couenant of God in steed of circumcision and the Lordes supper whereby we are nourished maintained and retained therein insteed of the Passeouer For albeit the couenant be but one yet the seales there of are two to assure vs that by vnion with Christ we are regenerated and shall be nourished to eternall life He hath deliuered vs a few sacraments insteade of many he coulde haue instituted moe if he had thought it good for the benefit of the Church These are as it were the two eies wherby we see and behold the promises of God These are as the two hands whereby we after a sort do handle Christ crucified and lay hold on the graces of saluation Christ hath appointed no mo 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 appear by these few reasons following First christ taught no more to his Apostles the Apostles deliuered no mo to the churches the churches embraced no moe for many yeares When the Lord Iesus liued on the earth he instituted baptisme by the ministery of Iohn baptist who as he was sent to prepare the harts of the people so he preached the baptisme of repentance Afterward the Lord Iesus established it with his owne mouth in the commission giuen to his disciples he appointed and himself first administred his last supper in remembrance of his deth vntil his 2. comming againe with power and great glory These two true sacraments of the church to wit baptisme and 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 we receiue not because he ordained them not Secondly the Apostle Paule admonisheth the
made vs Kings and Priestes vnto GOD euen his father And Col. 1 14 the A postle saith In him wee haue redemption by his bloode that is forgiuenesse of sinnes Againe when wee see with our bodily eyes the Water poured vpon the body of the baptized we 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 pretious blood of Christ that wee may assure our selues it is no idle action For wee must not behold the Sacramentall rites as certaine dombe gestures or stage-like shewes without substance and signification but wee must make them serue to further our faith and edification Lastly it teacheth vs not to be led by the outward senses to measure the truth or to iudge of the substance of baptilme by the outward signe and visible partes but to haue our faith fixed on Christ crucified on the Crosse and signified in baptisme The infidell seeing children solemnely baptized in the name of the father of the sonne and of the Holy-ghost will rashly and ignorantly coniesture nothing to bee there but naked rites and bare Water but the faithfull and true Christian doth beholde the washing of the soule and clensing of the heart by the dearest blood of Christ. So in the Lordes Supper to the vnbeleeuer appeareth nothing but Bread and Wine because we see with our eies wee receiue 〈◊〉 our handes wee tast 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 bee spiritually receiued and digested Euen as he that is vnlettered and vnlearned if hee looke vpon the face of a booke beholdeth onely blacke coulours and spottes vppon the Paper seeth certaine figures and charusters of Letters differing each from other but cannot read the writing or comprehende the meaning but hee that hath learned his Letters and is able to reade them reapeth greate profit and instruction thereby So is it in the 〈◊〉 Hee that resteth in the outward signe deceiueth himselfe but hee that respecteth the thinge signified receiueth the profit and aduantage The Crosse of CHRIST and preaching of the Gospell are a stumbling blocke to the Iewes and foolishnesse to the Gracians For the infidell hearing that christ was crucified and nailed vpon the crosse is offended at him accounting it a foolish weak means to saue mankind that life should spring out of death glory come out of shame power proceed out of weakenesse and triumphant victory arise out of his contemptible sufferings but the faithfull soule acknowledgeth in this mystery of Godlinesle the high hand and vnsearchable wisedome of God It may seeme ridiculous vnto some men that God should require circumcision of Abraham and of his houshold young and old bond and free maister and seruants to vncouer all their shames and to open the hidden partes of nature yet Abraham submitttd himselfe to the ordinance of God Naamaen the Syrian thought it a toyish precept prescript when he was bidden to wash himselfe 7. times in Iordin hauing many riuers in his owne countrey as good as that yet by obeying the prophet he was clensed of his Leprosie The inhabitants of Iericho scorned Ioshua and the men of Israell when they saw them compasse their Citty strong and walled and to blow with their Rammes hornes yet by this weake meanes the wall fel downe the enemies were destroyed the citty was sacked and the people of God 〈◊〉 Christ seeing a blinde man and willing to heale him he spat on the ground and made clay of spittle and annoynted the eies of the blinde with the clay and said vnto him Go wash in the poole of Siloam he obeyed he went he washed he returned seeing Thus doth God by simple base and weake things oftentimes confound the mighty strong and wise of the world that no flesh should reioyce in his presence and crosseth all the high conceites and proud imaginations of mans wil and wit Wherefore we must not follow our owne vnderstanding nor measure the matters of God by the crooked rule of our carnall reason Whosoeuer will yeald obedience to God must deny himselfe and renounce his own wisedome and become a foole that he may be wise in God as 1 cor 3 Let no man deceiue himselfe if any man among you seeme to bec wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God Thus we see that in the Sacramentes we must vnderstand more then we see and beleeue more then we can behold Such 〈◊〉 are without knowledge and faith 〈◊〉 no more of baptisme then the bodily eie directeth them vnto but the faithfull conceiue the blood of Christ to be offered to 〈◊〉 the soule and conscience from all sinn as the riuer watered the garden of Eden Chap. 11. Of the foruth inward part of baptisme THe last inward part of baptisme is the soule clensed most liuely represented by the body that is washed For as the outward receiuer giueth his body to be washed so the saithfull receiuer doth consecrate himselfe to God with ioy and forsake the flesh the world and the diuill and feeleth the inward washing of the spirit as Tit. 3 5 According to his mercy he saued vs by the washing of the new birth and the renewing of the Holy-ghost And the same Apostle Eph. 5. Christ gaue himselfe for the church that he might sanctifie it and clense it by washing of water through the word that he might make it vnto himselfe a glorious church not hauing spot or wrinkle Wherefore this outward washing of the body commaunded by Christ fignifieth vnto me that I am no lesse assuredly clensed in his blood by the working of his spirit from the spottes of my soule that is from all my sinnes then I am outwardlie washed by water whereby the staines of the body vse to be washed away and it bindeth vs that we ought euer afterward by our workes and deeds to declare newnes of life and fruites of repentance Let vs now come to the vses of this last part of baptisme Doth the washing of the body represent the clensing of the soule And doth the soking vp of the filthines of the flesh signifie the remouing of the remnants of rebellion Then we are all by nature vnwise vncleane 〈◊〉 vnregerate vnholy disobedient disordered deceiuing and being deceiued we are the vessels of wrath the children of death the bond-slaues of Sathan the heires of damnation we haue our part and portion in the offence of Adam as Rom. 5. By one man sinne entred into the world and ch 7. I see another law in my members rebelling against the law of my minde and leading me captiue vnto the law of sinne which is in my members O wretched man that I am who shall deliuer me from the body of
couenant it self but a sign 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 denie 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 Exodus 12. 11 It is the Lordes passeouer properly the lambe was not the passeouer but serued to put them in remembrance of that benefit and it is expounded aster the blood shall be a token for you vpon the houses where ye are this day shall be vnto vou a remembrance Likewise the Apostle sayeth 1 Cor. 10. That rocke 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 briefely as if Christ had saide in this manner This bread which ye haue seene me take breake deliuer and distribute and which I bid you take and cate is a signe or sacrament of my true body signifying and sealing vp vnto you that my body shal be broken crushed and crucified for you to purchase to you eternal life let these sacramental rites and actions now performed by me and you be heerafter put in practise by you and all faithfull ministers and professors for the strengthning of your faith by the remembrance of my death and by the applying of the benefit thereof 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 thanks he gaue it being filied with wine to his Disciples and saide drinke ye al of this for this wine in this cup is a signe and sacrament of my blood by the shedding whereof togither with my death following the full forgiuenes of sins and perfect saluation which I by my vnchangable wil decree do giue vnto you and al that beleeue in me are assured to you and all beleeuers Thus hauing opened and cleared the interpretation of the words we shal heerafter need to spend the lesse time in confuting the contrary doctrin darkenes shal flie before the light error before truth cloudy mists before the sun-shine of the day Again seeing the words of institution are variably and diuersly set down 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 〈◊〉 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 bene an heinous sinne 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 we see they haue done We see how the Apostles in the allegation of sundry places of Scripture borrowed out of the olde Testament do not euermore strictly binde themselues to the very wordes as Mathew 26. Hebrewes 10. 5. and in sundry other but onely to the sence and therefore 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 wordes maketh the Sacrament voide but an alteration onely of certaine circumstaunces 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 chaunge of his owne heade in such circumstaunces or to bring in a new frame of wordes 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 wordes the Apostles and pastours of the Church shoulde vse in the execution of their Ministry Not withstanding the obseruation of the words I baptize thee obserued in our churches seemeth to drawe neerer to the commaundement of Christ and to confirme more fitly and fully the faith of the baptized and to answere vnto the words of Iohn the baptist I baptize with Water Likewise in the Lordes supper whereas Christ saide Take ye eate ye doe ye this as speaking to many the sacrament is not destroyed when the words are particularly rehearsed and specially applyed in our churches saying take thou eat thou drinke thou Lastly seeing the wordes of institution are an outwarde part of the Sacrament necessary to be knowne read marked and vnderstood wherein the substance and comfortatable vse of the Lordes 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 〈◊〉 and people of God may be edified For wherefore serueth the commaundement and promise set foorth in the supper if they be not vnderstood Whether we doe read the Scriptures sing Psalmes poure out supplications receiue the sacraments or whatsoeuer 〈◊〉 we performe to God that he may be 〈◊〉 and the congregation instructed we must doe 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 〈◊〉 the sinagogue of Rome that it might take away all fruit and comfort from the faithfull and that it might broch horrible errors 〈◊〉 and securely and not be 〈◊〉 hath not onely commanded to pronounce the words of consecration closely and 〈◊〉 but forbidden to vse the common mother tongue of all the people The people of God must not be like Parrots or 〈◊〉 or Rauens or such birds that chatter with voice record mens words and sounde a sentence but vnderstande not the meaning thereof As Plmy maketh mention of a certaine 〈◊〉 that had learnd to say Aue Caesar imperator All haile or good morrow Emperor Caesar saluting 〈◊〉 and the two young princes 〈◊〉 and Drusus And Celius Rhodiginus writeth that Cardinall Ascanius had a Popiniay that coulde pronounce distinctly and 〈◊〉 all the Articles of the Creede Such birds or rather beasts woulde they haue Christian men to be that would haue them 〈◊〉 and not vnderstand what they pray 〈◊〉 〈◊〉 the reading of the scriptures but not know what is reade 〈◊〉 the sacraments but not know the meaning of the institution Things without life which giue a sounde whether pipe or 〈◊〉 except they make a distinction in the soundes howe shall it bee knowne what is piped or harped Or if the 〈◊〉 pet giue an 〈◊〉 sound who shall prepare himselfe to battell All things in the church must tend to the instruct on 〈◊〉 edification
substance of things they 〈◊〉 haue the matter and substance to perish not the 〈◊〉 We see whitenes roundnes 〈◊〉 〈◊〉 we cast the sweetnes we touch al these qualuies 〈◊〉 behold a popish wonder where at marueil and be 〈◊〉 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 black roūd or red So we shall haue a 〈◊〉 thing yet nothing white a round thing yet nothing round a smel yet nothing that smelleth a tast of bread yet nothing that tasteth a breaking and yet nothing that is broken so that heere we haue some what made of nothing and 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 lest they are not able to shape any answer for they will not say the body of Christ is white round sweete red or such like Wherefore these accidents of bread and Wine rouing without subiects are shewes of reason without substance colours without truth and fancies without settled iudgement and as well might they imagine walking without feete an house without a foundation a vessell without bortom or a body without space or place Againe what is it that 〈◊〉 nourish What is it that doth 〈◊〉 and refresh For wee feele our bodyes strengthned by the creatures taken and receiued And we read in their owne Histories that king Lewes the Gentle for the space of 40. daies did eate nothing else What is it then whereby we feele our selues to be fed Can their accidents do it hanging in the aire by miraculous Geometry Can whitnesse or rednes or roundnesse nourish vs where no substance is to be found or felt Can drinesse 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 beene taught that accidents are in their subiect now we must hold for our new learning that substances are in their accedents Wherefore let vs leaue these doubtfull and deceitfull builders that go about to build without ground or foundation which cannot stand The third generall 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 retained for the perpetual vse and comfort of the church And howsoeuer it be left to the choyse and liberty of the church what bread or what wine they will vse yet that it ought necessarily as I take it to be bread and the fruite of the vine may appeare by diuerse good considerations I will propound the reasons that draw me to this opinion let the Church iudge of them seeing the 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 this in remembrance of me He said not doe the like or do what pleaseth you and swarue from my example where you will but do this which ye haue seene me do Whosoeuer therefore change either the bread or wine do not that which Christ commaundeth but another thing then he appointeth Againe no other signes are so significant effectual as these are for this purpose to strengthen and to comfort them that are in trouble and almost in the present estate of death as Psal. 104. He bringeth forth bread out of the earth and wine that maketh glad the heart of man and 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 perish and 〈◊〉 to them that haue griefe of heart So that we are heerby effectually and significantly put in mind to haue a most sweet feeling of christ to seeke strength in him and that it is he which aboundantly cleereth our hearts Thirdly the matter and forme of euery thing are holden to be of the nature of it and to constitute the essence so it is in the sacramentes 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 〈◊〉 both of them be of the essence of the sacrament such 〈◊〉 take either of them away destroy the sacrament and bring in a nullity therof Wherfore if the signs 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 cannot be brought in therfore no new outward signe or matter Fourthly if the bread wine in the supper might be changed and yet the sacrament in substance remaine then in like manner water in baptisme might be changed yet be 〈◊〉 baptisme for of things that are like there is a like respect and like conclusion to be inferred But this cannot be as we haue shewed before in 2. booke chap. 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 〈◊〉 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 appoynted of God and called 〈◊〉 the Church admit pryuate persons and receiue other 〈◊〉 inforced vpon the church by the papistes Do we not heereby open a gappe for them to 〈◊〉 in all their trash and trumpery besides the written and reueiled worde of God Sixtly we haue shewed in the 〈◊〉 booke that Nadab and Abihu the two sonnes Aaron were smitten by the immediate hand of God for offering the oblation with strange fire But all signes brought into the sacraments beside the scripture are strange signes and consequently procure strange iudgements And we see how the prophet Ioell threatning from God a dearth of corne and wine and of oyle declareth also that the offerings shall cease where he saith The field is wasted the corne is destroyed the oyle is 〈◊〉 the new wine is dryed vp the meate offering and the drinke offering is cut off from the house of the Lord the priestes the Lords Ministers shall mourne shewing heereby that they were restrayned from changing the out ward signes If any pretend greater freedome and liberty in the time of the gospell let them shew their 〈◊〉 and wee will beleeue them Lastly it is confessed on
serpēt which was not before and Lots wife was turned into that pillar which was not before But the body of Christ is before their transubstanriation wherupon it follow weth that the bread cannot be changed into his body The 15. reason if Christ did 〈◊〉 the bread into his body when he saud This is my body then in like manner the Apostle did 〈◊〉 the 〈◊〉 of the Corinthians into the body of Christ when 〈◊〉 〈◊〉 Now ve are the bodie of christ and members for your 〈◊〉 〈◊〉 〈◊〉 can they alleage why 〈◊〉 should be in the one sentence more thē in the other For the whole colledge and company of diuines of Rome and Rhemes and all the multitude of papistes through out the world shall neuer be better able to proue their transubstantiation out of these words This is my body then out of the other 〈◊〉 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 bodies then with our soules because our bodyes should really receiue the body of Christ but our soules should not being spirits and bodies cannot be mingled and intermedled with spirits Wherefore we cannot beleeue and receiue this real 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 either it is turned into our bodies or vanisheth away into nothing or returneth and departeth back into heauen But it is not turned into our bodily substance for then we should grow bodily and not spiritually carnally not mistically into one person with him neither doth it vanish to nothing for this were horrible blasphemy once to imagine and conceiue of the body of christ neither doth it depart into heauen for he was there before and the heauens containe him to the end of all things Therefore the bread cannot be said to be turned into the body of christ except one of these be granted And thus also we may reason of the wine If it be turned into the blood of Christ it must necessarily passe into our substance or vanish away or returne to the heauens for no fourth way can be imagined But none of these can stand either with diuinity or phylosophy either with faith or reason either with scripture or nature and therfore consequently transubstantiation must fall The 18. reason if the disciples had not vnderstood christ to call the bread his body sacramentally they would haue beene greatly troubled who often doubted of the least things and demaunded the vnderstanding of them As the hearers of Christ Ioh. 6 supposing he had spoken of a carnal manner of eating his flesh were troubled and offended saying How can this man giue vs his flesh to eate And vers 60 This is an heard saying who can heare it Wherefore who seeth not that they would haue marueiled 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 maruaile not they murmur not and therfore beleeue not this iugling of transubstantiation or turning of one substance into another And if they beleeued it not how should we receiue it The 19. argument it ouerturneth sundry Articles of our Christian faith Wee beleeue that Christ Iesus was begotten of the father before all worldes and borne in time of the Virgin Mary this the Scripture teacheth this the Creed deliuereth this euery true Christian professeth and beleeueth But if the bread be transubstantiated into the body 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 Againe we beleeue that Christ was crucified and died for our sins that he was buried rose againe ascended and sitteth at the right hand of God the father almighty But if the body of Christ bee 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 died he might be where he suffered nothing lying in the graue he might bee out of the graue yea hee might be in the graue after his resurrection and rising out of the graue wherof notwithstanding the Angels said he is not heere Lastly we beleeue that christ shall come from heauen to iudge the quick and dead and that in the same manner he ascended whom 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 Christes 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 shold come daily vnto vs yet no man can see him nor perceiue his cōming Al these deuises ouerthrow 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 transubftantiation were brought to passe and the true body 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 and all his dimensions For Christ said not at his supper this is the substance of my body without accidents but This is my body which is giuen for you and which is broken for you Therefore the body was visible and seene of them all 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 Not withstanding we see not Christs body vpon the earth nor any adioy nt thereof is perceiued or discerned Where are they then Are they in 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 bee without them which necessarily implyeth a contradiction and consequently falsehood especially considering how great a difference they make betweene the body of Christ in heauen and this body that lieth and lurketh vnder the accidents and shewes of bread in their box The 21. reason it destroyeth the nature of a true body it taketh away the defence vsed against heretickes and bringeth in the heresies of Marcion of Eutiches and the Manichics which denied Christ to haue a solid and true humane body held that he had only a phantastical body without any materiall flesh blood or bone in appearance and sight some what but in deed and substance nothing For they teach that his body is in infinite places at once those discontinued voyd of quantity and
are oftentims in gendred Eucharist and so consume it whether the shewes of bread be the body without the blood and the shews of wine the blood without the body It were infinite to note out all their contentions and contradictions these may suffice to shew how the enimies of God fight one against another and all of them with their own shadwoes And thus much of the late doting deuise of transubstantiation which is the soule and life of their popish religion the deniers 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 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 a greeable to the scripture Notwithstanding the Church of Rome hath decreed that it is not necessary for the people to cómunicate in both kinds and holdeth them accursed that hold it necessary for the people to receiue the cup cósecraced by the priest Thus it appeareth they labor nothing more then to take from the faithful the sweete comfort of the Lords supper This is a sacrilegious corruption of christs institution deuised by sathan broached by Antichrist published by his adherentes in the corrupt times of most palpable darknesse as may appeare by these reasons Frist if none may drinke of the consecrate wine but the priest then none should eat 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 Take and eate to those gaue he the cup and said Drinke ye Wherefore the signes being both equal all communicants must drinke of the one as wel 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 the other so as the thinges which God in his goodnesse hath ioyned together man without sinne cannot separate Secondly when Christ instituted this sacrament he said Drinke ye all of this and by all he vnderstood of the Communicants And the Euangelist Marke addeth They al drank of it to wit all that were present at his last supper who had before eaten of the bread of the Lord. This also appeareth by the Apostle 1 Cor. 12. They haue beene all made to drinke into one spirit This commaundement of Christ being generall imposeth a necessity vpon the people when he saith Take ye eate ye drinke ye do ye this These commaundements are perpetuall vnchangable and alwaies in force not arbitrary not temporall not repealed but bind the conscience to the end of the world against which no limitation or dispensation can be alowed being the commaundementes of God not of man Thirdly the cup is a part of Christes will and testament Now touching the nature of a testament or will the saying of the Apostle is knowne If it be but a mans testament when it is confirmed no man doth abrogate it or addeth any thing therto where he sheweth that the dead mans wil may not be changed nothing can be put to nothing taken out without forgery and salsehood This is the law of nature and Nations But the Lordes Supper is a sacrament proper to the new testament as Christ saith this cup is the new testament in my blood which is shed for you This testament the Lord Iesus made the night before he was betrayed he sealed it by shedding his most precious blood he hath giuen Legacies not of earthly and temporall but of heauenly and eternall goods And seeing he hath appointed the cup of this his testament to be deliuered and drunke of all those for whom his blood was shed it is intollerable boldnes and presumption to take away the vse thereof from the greater part of the Church and an infallible token of an vnshamefast and shamelesse harlot to alter her husbands will to defraud and defeat his children of that worthy portion which their father alotted 〈◊〉 and so to keepe backe part of their inhetitance and 〈◊〉 Fourthly the blood of Christ shed vpon the Crosse belongeth not onely to the pastors and teachers but to all the faithfull that come to the table of the Lord as appeareth by the wordes of Christ This is my blood which is shed for you and for many why then should the blood of Christ be denyed or the cup of the Lord be barred from them If then the blood of Christ were shed for the people as well as for the ministers surely the cup belongeth to one as wel as to the other If the people haue the greater who shall keepe them from the lesse If they haue their part in the thing signified who shall deny them of the outward signe For as the fruite and effect of the blood of Christ is common to the people with the pastor so should the cup also which is the communion of his blood shed for the redemptionof the peoples sinnes be diuided indifferently betweene the pastor and the people Fiftly the Apostle deliuered that to the Church which he had receiued from the Lord Iesus Now the Church ought diligently to obserue the written traditions and verities of the Apostles which are committed to posterity to be kept inuiolably But he hath deliuered how the Lord after taking blessing breaking and distributing of the bread likewise tooke the cuppe blessed and distributed it among them so saith the Apostle must the Churches do If then he receiued this from the Lorde to deliuer both kinds to the people let the Church of Rome consider with her selfe from whence she hath receiued the contrarye to withhold one of the kinds from the people for both cannot proceed from one and the same spirit of truth which is neuer contrary to it selfe Sixtly if all the faithfull that come to the Lordes Table must shew forth the Lords death vntill he come and this be done by them as wel by drinking of the cup as by eating of the bread then all the communicants must receiue the sacrament vnder both kinds vntill the second comming of christ But the faithfull must shew forth the lordes death by eating of that bread and drinking of that cup as the Apostle teacheth As often as ye shall eate this bread and drinke of this cup ye shew the Lordes death vntill he come Therefore all communicants must partake the sacrament vnder both kinds Seuenthly the Apostle giueth an expresse commaundemēt to 〈◊〉 whole church which al must obey that come worthily to this holy table Let a man examine himselfe
the word ofGod Again were not Christ and his Apostles as wise as they Were they ignorant of this vnion Did they not knowe this accompanying of the body with the blood and blood with the body Is the present church of Rome wiser then he in whom al the treasures of wisedom and knowledge are hid If they thinke so let them tell vs plainly if not let them lay their hands vpon their mouth and submit themselues vnto him who administred it in both kinds and commaunded his Apostles to do the like Moreouer Christ would haue vs in his supper consider his blood separated from his body and set his death before our eies and his precious blood shed out of his side so that deliuering the cup he said Drinke ye all of this for this is my blood of the new testament which is shed for many without which sheading there is no forgiuenesse of sins as the Apostle teacheth Wherefore seeing these two are contrary one to the other and cannot stand together to wit the blood to be in the body and to be out of the body to be shed sor vs and not to be shed and that the sacrament leadeth vs to the consideration of the death and especially of the piercing and pouring out of the blood of Christ we may conclude that this vnion of the body with the blood and blood with the body flatly crosseth and ouerthroweth the institution of Christ. And why I pray you do their sacrificing priests receiue the blood twice and the body twice drinking first the blood in the body and againe eating the body in the blood Nay doth not this vnion deuised alter the 〈◊〉 of Christ and confound the seuerall parts of it making him to speake otherwise then the euangelistes expresse For when he said This is my body they will haue him meane this is my body and blood Againe when he said this is my blood they will haue him meane this is my blood and my body Last of all this late inuention turneth and ouerturneth the nature of the partes distinguished one from the other while we eate the flesh they make vs drink the blood and while we drinke the blood they imagine we eat the body Thus to eat and to drinke shall be all one with them for wee shal eate liquid and moift thinges and we shall drinke dry and hard things And is not this drinking of flesh and eating of blood and inuerting euerting of the nature of things But thus God striketh his enemies with giddines of spirit For after they haue broken the pure institution of christ and brought in a carnal presence of his body one absurdity being granted a thousand follow infinite abuses haue ensued vpon heapes the flood-gats being set open wherof there is no end or measure Let thē therfore repent themselues of this sacriledge against god and iniury against his people restoring vnto thē the cōmunion vnder both kinds according ro the ordinance of christ and directō of the Apostles And thus much of the general vses arising from both the signs ioyntly considered Now let vs come to the particular vses offered vnto vs in each of the signes And first touching the bread Is bread simply considered the first signe in the lords supper Then it is not necessarily required that it be administred in vnleauened bread For bread is oftentimes named and repeated but the word vnleauened is neuer added Wherfore as it is in selfe indifferent whether the wine be red or white whatsoeuer the kind or colour be if it be wine so is it not greatly materiall whether the bread be leauened or vnleauened so it bee bread Which ouerthroweth the error of the church of Rome her fauorites who hold it neeessary that the bread vsed in the Sacra be vnleauened They pretend the institution of Christ who say they made the Sacra of vnleauened bread instituting it after he had eaten the passeouer which was to be eaten with vnleauened bread according to the law of Moses neither was there any leauen to be found in Israel 7. daies together Thus they charge vs to breake the institution of Christ. But see heere the 〈◊〉 and partiality of these proud spirits who fly to the institution and sticke precisely to circumstances of 〈◊〉 when it serueth any way to their purpose but when the question is of matters of substance not of circumstance as touching communicating vnder both kinds touching the necessity of eating drinking and of many receiuing together against their halfe communions priuate masses and reseruations they cannot abide to be tyed and yoked to the institution Indeed we deny not but christ might vse vnleauened bread at his last supper hauing immediately before eaten the paschal lambe This peraduenture is truely coniectured yet no such thing is expressed in the gospell nor prescribed as a rule necessarily to bee followed The Euangelists teach he tooke bread but make no mētion or distinction what bread he took nor determine what bread we should take no more then limit what wine we shal vse but leaue it at liberty to take leauened bread or vnleuened as occasion of time place persons and other circumstances serue so we take bread as their own prophets haue confessed 〈◊〉 their own coūsels haue concluded Wherfore to consecrate in vnleuened bread is not of the substance of the supper no more then to eat it at night or after supper as christ administred and the apostles first receiued it For if any would bring in a 〈◊〉 of that time as wel as of that bread which christ vsed we see as faire a warrant for the one as for the other nay we haue a more certain direction for the time which is expressed then for the kind of bread which is not defined Besides if Christ on this occasion vsed vnleuened bread it was because it was vsual common and ordinary bread at that time as we also should vse that bread which is vsual and common So the Apostle speaketh of that bread which was daily vsed among the Gentiles saying The bread which we breake he addeth neither leuened nor vnleuened but vnderstandeth that in common and continuall vse Thus then we conclude it is no breach of christs ordinance nor a transgression of the first originall institution of the Lords supper to eate either the one or the other Againe touching the other signe which is the Wine the church of Rome may iustly be charged with transgressing the ordinance of christ who by her sole authority would type vs to mingle water with wine for Great mistery signification especially for that water gushed with blood out of our Lords side So they condemne all those Churches as doing impudently and damnably that do not mixe 〈◊〉 with wine in the sacrament and say it cannot be omitted without 〈◊〉 sinne True it is the Church in former times where the wine prouided for the Lordes Table was of it selfe heady
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 tast 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 hadde supped as Mathew setteth it downe he tooke bread and 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 thanks and gaue to them all saying Drink ye all of this So then albeit a certain number of communicants are not limited and determined yet Christ in these wordes apoin 〈◊〉 eth a company to be present as apeareth by the number take ye eate ye drinke ye all deuide ye it among your selues doe ye this in my remembrance ye set foorth the Lordes death when yee come together to eat tarrie ye one for another as often as ye shal eat this bread These words cannot be vnderstood of one perticular man but necessarily import a greater number of men nay the Philosopher teacheth that the word all must be verified at the least of the number of three which is the least and lowest number that would be admitted to this supper Neither do we read that so soon 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 cittie Secondly Christ expressely commandeth vs to doe as himselfe did when he left this fare-well token and pledge of his 〈◊〉 to his Disciples saying Do this in remembrance of me But he after the wordes of consecration did not offer a sacrifice to his father vnder shewes of bread and wine but gaue the bread and cup to his Disciples and left his owne example as a direction for vs to followe so that the distribution and 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 Lorde that which he deliuered to the churches that the people should eate of this bread and drinke of this cup and proueth that the faithfull are made partakers of the Lords table not by gazing or looking on while others eat but by eating not by standing still while others drinke but by drinking as 1 Cor. x. Wee that are l many are one breade and one body because we are all partakers of one bread Fourthly the same Apostle reprooueth the Corinthians which presumed to the Supper of the Lorde besore others and did not tarry for their brethren when they came togither to be partakers of the sacrament as we see 1 Cor 11. Euery man a hen they should eate taketh his owne supper afore this is not to eat the Lords snpper And afterward Wherefore my brethren when ye come together to eate tarry one for another Now because the Corinthians brake this order and ordinance he chargeth them to come vnreuerently to receiue vnworthily to eat and drink iudgment vnto themselues Shall they then that are faithfull christians patiently beare the iniury done them by these sacrificing Masse-mungers who neuer bid the Lordes ghuestes 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 Fistly the same Apostle willeth and warneth all persons which come to this communion diligently to proue and examine themselues and then to come to this supper as we see 1 cor 12. Let a man examine himselfe and so let him eat 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 and are thereby rightly propared to this great worke Lastly the names giuen to this Sacrament noting the nature thereof doe 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 whereby they make it a communion but without company a supper but without ghuests 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 seeding thereat the people departing as hungery and thirsty as they came Wherefore as no man celebrated the Passeouer aright or receiued profit thereby but such as did eat the flesh thereof 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 commaundement of Christ the author thereof And thus much of the sole communions and priuate Masses brought into the church against the example of Christ against the vse of the Apostles and against the name and nature of the sacrament it selfe Hitherto we haue pulled downe the Heresies of the Church of Rome and haue raked in the dirt and dungh ill of their deuises the sauour whereof hath annoyed heauen and earth now let us obserue out of this last outward part of the sacrament how we are directed and instructed therby to further our knowledge and obedience Did Christ commaunde the faithfull of his family to eate and drinke that which he deliuereth without laying any furder burthen or bondage vpon them then we must vnderstand it is no precept of Christ to receiue the Lordes supper fasting before any other meats and drinkes True it is the people whose zeale goeth beyond their knowledge make a great scruple of conscience in this point to come fasting which custom we do not condemn but commend so it be without superstition in themselues and iudging of others But howsoeuer many make as great a matter to communicate fasting as to come in faith yet this is no necessary rule or commaundement binding the conscience to the obseruation thereof For the Worde of God and institution of the sacrament are perfect directions to the church teaching all matters of faith and obedience yet they teach no such practise And our blessed sauiour teacheth his disciples what they should do the Euangelists deliuer what they did and among all their doctrine we find not this precept of fasting Againe Christ administred it not fasting the Apostles receiued it not fasting not that we are bounde to celebrate the supper at that time but to shew that Christ would neuer haue chosen to do it after Supper if that time had bin simply vnlawful Besides
the Apostle 1 cor 11. reproouing the abuses crept into this Sacrament and labouring to reduce it to the first institution exhorteth the Corinthians to tarry one for another and if any be hungry that he cannot tarrie he must before hand 〈◊〉 at home that so he may better wait for the rest of the congregation Now he would neuer haue giuen counsell and commandement if it had bin vnlawfull or vngodly to take some little repast and short refreshing before in regarde of the present infirmity and weakenes of the body Lastly he teacheth in another place That the kingdome of heauen is not meat nor drinke but righteousnes and peace and ioy in the holy-ghost To conclude as hee willeth that he which eateth despise not him that eateth not and he which eateth not condemne not him that eateth so must it be in this indifferent practise he that can take it let him take it but let not him that receiueth fasting iudge him that fasteth not and let not him which fasteth not condemne him that receiueth fasting he standeth or falleth to his owne maister Who art thou then that iudgest an other mans seruant Let euery one be perswaded in his owne mind and looke to the warrant of his own worke Let vs follow those things which concerne peace and where with one may edisie another If any list to bee contentious we haue no such custome neither the 〈◊〉 of God And thus much of the communicants of this sacrament and likewise of the rest of the outward parts of the Lords supper Chap. 7 Of the words of 〈◊〉 in the sacrament of the Lords supper ALthough we haue spoken before sufficiently of consecration what it is and how it is wrought to satisfie all such as are sober minded and simple Louers of the truth yet be cause special points are heere to be obserued and that the aduersaries turn the true consecration into a taine magicall incantation to worke a miraculous or rather a monstrous transubstantiation it shall not be amisse to assure and handle this point againe that therby the truth of God may be cleered the ignorant instructed the aduersaties satisfied and consequently their mouthes stopped Consecration is a change or conuerting of the outward elementes into another vse by obseruing the whole institution of Christ which giueth it his effect We confesse a turning and changing not of one substance into another not by abolishing of natures not by close pronouncing of certaine wordes but in the vse and in respect of vs and in regard of the promise of God 〈◊〉 he water which floweth out of the rock in the wildernesse signified the same to the fathers which the Wine 〈◊〉 to vs in the supper Notwithstanding it was a common watering to the beasts of the fielde and to the people of God the cattell dranke thereof as well as the people and therefore there could be made no change there in but in respect of men to whom God gaue his gratious promise which teacheth vs to account of the outward signes otherwise then of common meats and common drinks The stones hammered in the quarrey the timber hewed in the forrest the gold tryed in the furnace were common stuff before they were layd in the building of the Temple and so made holy and sanctified to God and man The sayings and sentences of the heathenish poets were prophane before they had passed through the pen of God and were taken vp by the holy ghost So wee 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 〈◊〉 not but say plainely there is a change in the sacramentes the elements which before were ordinary meates now become spiritual in respect of the vse before they serued only to feede the belly now they serue to seale vp the nourishment of our soules The discussing of this question 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 and nothing ought to be refused if it be receiued with thanks giuing for it is sanctified by the word of God and prayer These are the two meanes the word and prayer whereby the elementes are changed though not transubstantiated yet they haue a dignity and preheminence which they had not before they are no more common bread common Wine common meate but a Sacrament of Christes body a warrant of Gods promises an holy Mystery and seale of the couenant between God and vs. The first meanes of this consecration and setting a part 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 euil was not sanctified vnto Adam though it were good in it selfe as all creatures are because he had a word of commaundement not to eate of it 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 vncleane all might not be eaten all might not be offered as vnder the law among the beastes 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 finnes 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 〈◊〉 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 The second meanes whereby the creatures are sanctified is by prayer For albeit that God by the comming of his sonne into the world hath sanctified all meates and drinkes that nothing of it selfe is vncleane but to him that counteth it vncleane yet something must necessarily be done on our partes otherwise that which is holy we may prophane and that which is good we may turne into euill and therefore the apostle addeth praier which is both a thanksgiuing to the Lord that he hath sanctified and prepared them for vs and likewise a petition that they may bee healthfull for vs and we thankefull for them whereby our foode 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 part the 〈◊〉 but
to praise him fo giuing his onely begotten Sonne to bee our redeemer and humbly to pray vnto him that our vnworthynesse hinder not the effectuall working of his Sacrametnes but that through his goodnesse and mercy they may haue their full force in our heartes 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 wee blesse God when we praise him and giue him the honour due vnto his name We blesse the meates we eate the drinkes we drinke the thinges wee receiue as Paule saith The cup of blessing which wee blesse when prayer is made to God that they may be healthfull to vs and we thankefull for them Lastly if in the Sacrament there bee a consecration and separation of the outward elementes to so holy an end it warneth vs to be carefull to vse and receiue oftentimes this Sacrament of the Lordes Supper For heere are not bare signes bare tokens bare figures without fiuite and without grace they are consecrated signes and hallowed elements effectually sealing vppe remission of sinnes And what is more plaine then that which the Apostle teacheth 1 Cor. 11. As often as ye shall eate of this bread and drinke of this cup ye shew the Lordes death till he come Thus the Lord Iesus speaketh Doe this as oft as ye shall drinks it in remembrance of me And haue we not many worthy and effectuall considerations to moue such as professe the same doctrine to resorte oftentimes to the same Table of the Lorde It is the commaundement of Christ so that we ought to make some conscience of this duty as of other commaundementes prescribed vnto vs. It is a commaundement of God Thou shalt not steale Few but to make some conscience thereof because it is Gods commaundement So is this heere often to come to the Lordes Table yet what little account is made heereof all the yeare long euery one seeth and the faithfull soule agreeueth The high God possessor of heauen and earth hath required and commaunded it yet who regardeth The Lorde hath spoken and yet who obeyeth If a father should command a duty of his son or a maister of his seruant he could not patiently endure to be disobeyed and shal we not thinke that God will require his lawes at our hands Againe to his commaundement he hath annexed a promise which maketh our sin and vnthankfulnes the greater if we shew not our selues ready in yeelding to this duty Besides seeing this sacra is a speciall prop to stay vp our faith and geth with it Christ and all his merits and heauenly treasurs we are vtter enemies to our owne selues to our own souls and to our owne saluation if we neglect â—o great mercy offeâ—eâ— vnto vs. Wherefore it is not left free vnto vs and committed to our discretion to receiue or not receiue this were no lawfull liberty but vnlawfull lycentiousnesse Heere in the faithfull find very great comfort and an effectuall meanes to strengthen their faith Euen as the sicke man that feeleth his sickenes and knoweth his own weaknes shoulde haue a speciall care to looke to his stomacke that therby he may receiue norishment gather strength so we are all spiritually diseased assaulted of Satan tempted of the flesh ouercome afterâ—imes of sin and must seeke strength of saith from this heauenly nourishment God of his compassion hath set vp his Sacrament as a signe vpon an high hill whence it may be seene farre and neere on euery side to raise vp such as are fallen to strengthen such as stand to comfort such as are weak and to call vnto him such as run away from him whereby hee gathereth them vnder his winges It is as the brazen Sepent that comming vnto it with a faith to be healed we might liue and not perish It is a banner displayed that euery Châ—â—stian souldiâ—r should resort vnto it as vnto his owne comfortable Supper to be had in often vse and continuall remembrance to put vs in mind of his continuall mercy laid vp for vs in the blood of Christ and to ratifie and seale vp the same farre more liuely then the baâ—e word onely When the words of Christs institution are spoken This is my body which is broken for you this is my blood which was shed for you When these words I say are reade vnto vs our of the scriptures they confirme our faith but much more when the Sacrament is seene with our eyes that we behold the bred broken and looke vpon the wine poured out but most of all when we tast and handle when we eate and drinke the outwarde signes We see when one maketh a bare promise to another with wordes onely betweene themselues he beginneth to doubt to whome the promise is made of the performance thereof if he adde an oath for confirmation the promise is more assuredly ratified but if he giue his hande writing and seale it to the party the matter is made out of doubt Thus we doe reason and helpe our faith We haue the promises of God wee haue the oath of God we haue the wordes and writinges of God we haue the seales and Sacramentes of God these are not reserued in the Lords keeping but are put into our owne handes to see them to keepe them to vse them for our comfort and assurance I speake after the manner of men if wee haue a free promise from an honest man penned fairely in writing ratified vnder his owne hand and seale and all giuen vnto vs to locke and lay vp we doubt not of the possession Now let vs consider the Lords doing and see what hee hath done for vs who is not as man that he shoulde lie nor as the sonne of man that he should deceiue God sent his sonne into the world to take our nature vpon him to be like vs euen in his infirmities hee named himselfe Iesus that is a Sauiour because he shoulde saue his people from their sinnes after his death he sent his Apostles to preach the glad tidings of remission of sinnes and euerlasting saluation he ordained his last supper immediately before his death to testifie and assure them vnto vs not onely by sounding them in our eares but by beholding tasting smelling feeling and feeding to seale them in our hearts and also daily to be repeated and ministred vnto vs. Seeing then we haue both his promises and oath his worde and writings his seales and Sacramentes in our keeping what would we haue more He would not make halfe so much adoin assuring his promises if he loued vs not he would not set such authentike seals to his deede and obligations vnlesse he ment good earnest His bare worde and naked promise is verie good paiment but he respecteth our weakenes whose mercifull kindnesse must not be neglected through our vnthankefulnes
Thus much of consecration and the vses thereof Chap. 8. Of the first inward part of the Lords supper HItherto we haue spoken of the outward parts of this Sacrament by doing whereof confirmation is performed now follow the inward parts to be considered For in Sa. we must consider not what they be of themselues but what they signifie vnto vs These inward partes are foure in number to wit the father the spirit the body blood of christ and the faithfull All these haue a Sacramentall relation to the outwarde partes and declare the inwarde truth of them The actions of the minister are notes of the actions of God the father the word of institution is made effectuall by the holy spirit the breade and wine are signes and seales representing the bodye and blood of Christ the outward actions of euery receiuer do note out the inwarde actions and spirituall workes of the faithfull Thus then the agreement answeareth aptly and the proportion falleth fully betweene the 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 feede vppon them spiritually Now then let vs remember the sencible 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 reapeating the promise by 〈◊〉 and thanksgiuings doth seale vp these holie actions of God the father by which he from all eternity euen before the foundation of the world did seperate elect ordaine chuse and call his son to performe the osfice of a mediator between god and man and when the fulnes of time came did send him into the worlde to performe that Osfice whereunto he was appointed This we see proued vnto vs in many places as Iohn 6. Labour not for the meat which 〈◊〉 but for the meat that endureth vnto euerlasting life which the sonne of man shall giue vnto you for him 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 Ch. Iesus gaue himself that he might deliuer vs from this present euill world according to the will of God euen our father so that whatsoeuer Christ did he did it by the will and appoinment of his Father According to the testimony of the Apostle Heb 5 Christ took not to himself 〈◊〉 honor to be made the high Priest but he that saide vnto him 〈◊〉 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 〈◊〉 The spirit of the L. is vpon me because he hath annointed me that I should preach the 〈◊〉 to the poore bind vp the broken hearted preach liberty to the captiues c. So likewise 1 Iohn 4. Heerein is that loue not that we loued God but that he loued vs and sent his sonne to be areconciliation for our sinnes And Gal. 4 When the fulnesse of time was come God sent 〈◊〉 his sonne made of a 〈◊〉 and made vnder the lawe that hee might redeeme them that are vnder the lawe Thus we see the inwarde actions of God the Father aunswearing to the outwarde actions of the Minister 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 〈◊〉 and appointed him into this office our faith cannot faile our confidence cannot fall our hope cannot make ashamd seeing the loue of God is thus shed abroad in our harts through the Holyghost who beareth Witnes with our spirit that we are the children of God and by whom we are sealed vnto the day 〈◊〉 redemption Againe let vs seeke saluation no where else then in him alone whome God the Father hath sealed and set apart to that end For euen as the body is norished by no other meates and drinkes then by such as God hath appointed to this purpose 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 blessing of the outward elements He might haue left vs to our selues to work out our own destruction but his mercy is greater then his iustice Thirdly by these outward actions of the minister wee must seeke confirmation and strength of our faith being assured that God the father tooke his sonne and appointed him to these endes We must not wander and gaze about and thinke we haue nothing to do but when we take and receiue the bread and the cup into our hands we must in euery sacramentall rite consider the thinges signified and ponder in our hearts the fitnesse and agreement betweene them both So then as we behold with our bodily eies the minister representing the person of the father taking blessing and separating the bread and wine to that bodily vse so surely and certainely we must learne that God the father hath ordained and sent his only begotten sonne in whom he is well pleased to bee the meditator for the pardon of our sinnes Hence we see the infinite loue of God toward vs and let vs labor to comprehend the length bredth height and depth therof that spared not his owne sonne but gaue him for vs all vnto the death hence we see that exceeding compassion of the sonne that loued his enemies more then himselfe and accounted not his owne life precious to himselfe hence we see the gratious and glorious worke of our redemption wherin the mercy and iustice of God meete together and kisse each other teaching vs to take sweete delight and comfort in the meditation thereof day and night withal thanksgiuing hence wee haue assurance of saluation and consolation in all troubles and tentations hence we see the greatnesse 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 wee see that if God the father thus loued vs we ought earnestly to loue him againe and to serue him in all duties of holynesse and true righteousnes neyther ought we to loue him onely but for him all our brethren as the Apostle reasoneth 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 signifyeth the fathers appointing of his sonne the ministers blessing the fathers separating and setting a
part his sonne to his office the minsters deliuering of the bread the fathers giuing of his sonne If then wee drawe neere to the Lords table with faith reuerence and repentance nothing can be more sure certain to vs then the taking receiuing of Christ for when we receiue the bred from the minister we with all receiue the body of christ offered by the hand of God the father Lastly the breaking of the breade pouring out of the wine and deliuering of them both into the handes of the communicants 〈◊〉 these actions of God his chastising of his sonne and breaking him with sorrowes vppon 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 outwarde signes to all receiuers but God giueth and applyeth onely to the faithfull the shedding of Christes blood for their daily increase of their faith and repentance But heere it may be obiected that not a bone of him was broken as it was figured by the passeouer and performed at his passion the verifieng and accomplishment whereof we read Iohn 19. 36. I answere there is a dubble breaking of Christ one corporall whereof the places before do speak the other figuratiuely wherby is vnderstood he 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 vppon him and with his stripes we are healed Lo what is ment 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 God my god why hast thou for saken me Wherefore let these rights be rightly marked and obserued of vs for our comfort and consolation Let vs when we see the breade broken and wine poured out meditat on the passion of christ howe hee was wounded and torne for our transgressions Although not a bone of his body was broken in pieces yet he was broken with afflictions brused 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 quickned Whosoeuer resteth in the outward works done before his eies neuer attaineth to the substāce of the sacrament Thus much of the first inward part Chap. 9. Of the second inward part of the Lords supper THe second inward part is the holy spirit who assureth vs of the truth of Gods promises 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 〈◊〉 vs so doth the spirit worke these things in the hearts of all the 〈◊〉 This appeareth in many places Rom. 8. rehaue 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 wisdome and to 〈◊〉 the word of knowledge by the same spirit to another is giuen faith by the same spirit all these thinges woorketh one and the selfe same spirite distributing to euery man seuerally as hee will So then as wee are weake in faith and slowe to beleeue so we haue the spirit giuen vnto vs to helpe our infirmities and to open our heartes to receiue the promises This truth being cleared the vses offer themselues to be considered And first of all inasmuch as the spirite worketh these things in the harts of all the faithfull from hence we gather that such as neuer finde any chaunge or renewing of the mind or reformation of life after the receiuing of the Sacramentes may iustly suspect themselues whether euer they had faith or not and whether ever they repented or not and therefore ought to vse the means to come by faith and repentance For the worke of the spirit accompanieth the outward worke in the elect of God as also we see in the hearing of faith preached hee must open the hart that is closed vppe before wee can receiue with meekenes the worde that is grafted in vs which is able to saue our soules Indeed euery person present may heare the wordes of institution may see the Wine poured out may eate of that bread and drinke of that cuppe as they may also hear the sound of the voice that commeth vnto them but the whole force effect and power resteth onely in the Spirite of GOD sealinge vppe the truth and substance of those things in the harts of all the children of God Againe seeing these thinges are done and performed by the working of the spirit they are confuted and cōuinced that thinke they cannot be made partakers of the bodye and blood of Christ and be vnited to his flesh vnlesse his body be shut vp vnder the accidentes of bread and shewes of wine and so his flesh be giuen vnto vs carnally that we may eate him with our mouthes and conuey him into our stomackes But we see heere the Holy-ghost is the bonde of this vnion hee worketh in vs faith which pierceth the heauens and layeth hold on Christ. It is saide of Abraham the Father of the faithfull that he reioiced to see the day of Christ he sawe it and was gladde For as we cannot see him with our bodily eies nor hear him with our bodily ears nor touch him with our bodily hands no more can we tast or eat 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 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 on the present with vs. If any say How can this bee can that which is absent from vs be present with vs can heauen be in earth or earth bee in heauen He ere vnto I may moste iustlye aunsweare although this bee a great mistery and marueilous in our eyes yet we must confesse and consider that the Holy-ghost is the author of this vnion and as it were the conduit-pipe of this coniunction who by his diuine power ioyneth togither things that are seuered in place and begetteth faith in vs which is the instrumenr and hande whereby we receiue and applye Christ with all his gifts vnto our selues as Iohn 17. Father I pray thee for such as shall beleeue in mee that they may be one as thou
institution of the Supper and therefore coulde 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 wee abide in him and he in vs but many eate the Sacrament of his bodie that haue not him abiding in them not themselues in him Againe without this eating of his 〈◊〉 heere spoken of no man can attain eternal life but manie haue eternall life that neuer are partakers of the Lords Supper 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 〈◊〉 of bread to remain but one lie the figure shew and likenesse of bread so that according to the deuise of their new-found doctrine hee might more 〈◊〉 say I am no breude or I am the sher es of bread then as he doth I am the true bread Moreouer it christ promising to giue bread for the redemption of the world had pointed out the Sacrament of his Supper then he shuld 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 referd to his Supper then the svpper maie bee celebrated without materiall breade and Wine without giuing of thankes without blessinge without consecration without breaking and distributing of the bread without pouring our 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 shal we 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 bloode is nothing else but to come to Christ and to beleeue in Christ as appeareth in the text I am that bread of life he that commeth to me shall not hunger and he that beleeueth in me shall neuer thirst And speaking of faith hee faith No man can come to me except the father which hath sent me draw him This his truth is so cleere and euident that manye of the aduersaries are driuen to confesse it howsoeuer som of thē seeke to cast mistes before the eies of men that they may not espy it among the which are Sanders and Bellarmine And as we haue shewed before how the Schoolemen 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 and some of both Thirdly they obiect the omnipotency of God that he 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 and earth and wheresoeuer Masse is said he is able to make a body to be in many places at once and yet not occupy a place I answer when all other reasons faile they flye to gods omnipotency as vnto a sanctuary and place of refuge But this will not proue a reall presence For albeit God be omnipotent and almighty must he therefore do al things yea offer violence to his owne body to maintaine their absurd and hereticall opinions of the reall presence and of transubstantiation Must his power attend vpon their fansies and dreames Cannot he be omnipotent except their positions and assertions be graunted There is no feare of Gods power albeit we withstand their carnall presence For touching the omnipotency of god we must obserue these two rules and conclusions First gods power is neuer to be opposed and set against his expresse wil plainly and certainly known for God is not contrary to himselfe Now then it is not enough to proue that God can turne bread and wine into the body and blood of Christ vnlesse they proue he will turne them into his flesh and blood We our selues can do many things which we do not and which we will not do so we must know it is with God he could haue added winges to man he might haue made many worlds if it had pleased him Christ of the stones could haue raysed vp children vnto Abraham Christ covld haue praied to his father in his afliction to send him more then 12. legions of angels but how then should the scriptures be fulfilled Wherefore we are not to reason of his power vnlesse wee bee assured of his wil reueiled in his word as we see Christ 〈◊〉 against the Saduces saith Ye are deceiued not knowing the scriptures nor the power of God Where we see he ioyneth the scriptures and the power of God together so 〈◊〉 he is truely said to be omnipotent because he can bring to passe whatsoeuer he will neither can the effect of his will be hindered or resisted Now it is the knowne will of God that christ should haue a true body that he might be a true man with his quantity and dimensions The second rule to be remembred is that in God there is no contradiction that whatsoere necessarily implieth a contradiction is an argument not of power but of weakenesse This the scripture decree this the fathers deliuer this their own schoolmen determine For in God is not yea and nay he abideth faithful he cannot deny himselfe he cannot dye hee cannot lie he cannot deny his word he cannot sin he cannot deceiue he cannot be deceiued These and such like 〈◊〉 cannot do which if he should doe he were not omnipotent For this 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 there is falsehood and a lie which cannot agree to God who is truth it selfe and therfore hee cannot make affirmation and negation truth and falsehood yea and nay to be true together which things are imposible Yea the popish schoolmen confute this popish fansie of the real presence when they teach that God cannot doe any thing wherein a contradiction is implyed and that all other things he can do and therefore is omnipotent Now who seeth not that herein 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 compassed in one certaine place and to be in a great number of Sacramentes in many places to be included in a little bread on earth which is contrary to that nature of a mans true body not to be contained therin as 〈◊〉 in heauen and there hauing the naturall properties of a true body which cannot 〈◊〉 brought within so narrow a compasse as the wafer cake Wherfore the absurd conceit of the reall presence cannot be maintained
promise being stronge in faith and vnder hope beleeued aboue hope before circumcision was giuen vnto him Thus also the beleeuing theefe vpon the crosse though he did nener receyue the sacrament of christ yet he did eat the body and drinke the blood of christ to eternal life so that he beleeued in him and was the same day with him in paradise He was not crucified for the profession of christ but was condemned for the merit of his transgression neither did he suffer because he beleeued but he beleeued while he suffered He was not baptized he receiued not the Lords supper yet his saith saued him spiritually eatinge the true food of euerlasting life Rom 10. With the hart man beleeueth vnto rightcousnesse 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 by faith And Iohn 11. I am the resurrection and the life he that beleeueth in me though he were deade yet he shall liue and whosoeuer liueth and beleeueth in me shall neuer dy This ministreth great comfort in trials and tribulations to consider that howsoeuer by sickenes by persecution by imprisonment we may be seperated from the Supper of christ yet we cannot be seperated from christ though we may bee hindered from eating him sacramentally yet we cannot be hindred from eating him spiritually though we may bee kept from eating the bread and drinking of the cup of the Lord yet we cannot by the malice of Satan or violence of his instrumentes be kept from feeding vppon christ by faith to saluation Againe other receiue christ onely sacramentally and not spiritually who are partakers of the outwarde Elements of bread and wine and so receiue the bare signes of the body and blood of Christ. For as they are said to eat the true body of christ spiritually which receiue christ with the mouth of the soul that is by a true faith and are truely ioyned to him so they eat him sacramentally that handle eate and drinke the signes and seales of his true body but because they want faith they want the means to receiue christ himselfe Thus many haue bin baptized that were neuer regenerated and inwardly purged as appeareth in Simon the sorcerer whose hart was not vpright so that albeit he were partaker of the Sacrament of regeneration and repentance yet he remayned 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 worlde come to the sacraments 〈◊〉 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 out of the bosome of the church as it were out of the Arke of Noah as Infidels Iewes Turks Saracens Persians and such like these mast needes perish in the deepe floodes of Gods endles iudgements For as christ is the fountaine of life and the wel-spring of all heauenly treasures that accompany saluation and the Sacraments his instrumentes whereby these graces are conueyd vnto vs and the church the parties to whome both these belong so such as are without Christ without the sacramentes without grace without the church and consequently without the priuiledges that pertaine to the heires of his eternall kingdom lye in darkenes and in the shaddowe of death and are as Dogges to whome the childrens bread doth not belong Lastly other receiue Christ both spiritually by faith and sacramentally with the mouth who are partakers both of the signes and of the things signified who eat of the bread of the L. the bread which is 〈◊〉 L. And thus the apostles thatsat 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 souls Also thus al the faithful that come to the table of ch to the end of the worlde do receiue him spiritually and sacramentally to the great comfort of their own souls thus must euery one of vs seek to come to ch whensouer we come to the sa of ch Wherfore we see what difference and distinction is to be made between 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 this sacrament it is not to bee administred to such as shew themselues vnfaithfull and vnrepentant so farre as they may be known 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 Saintes should be turned into a stye of vncleane Swine a stable of vncleane beastes a cage of 〈◊〉 birdes and as Christ speaketh the house of God should bee made a 〈◊〉 of theeues God did shut out of his sanctuary euery stranger vncircum cised in heart and in the 〈◊〉 he commaunded also the priestes to put a difference between the holy and prophane betweene the cleane and vnclean 〈◊〉 her to belongeth that saying of Christ Math. 7. Giue ye not that which is holy to Dogs neither cast ye your pearles before svvine least they tread you vnder their 〈◊〉 and 〈◊〉 againe all to rent you If therefore such as remaine in grosse and open sinnes of blasphemy swearing contempt of Gods worde adultery 〈◊〉 vncleanesse 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 wer insectious leapers come into the Lords host to be admitted to the sacrifices it is the Pastors duty to vse the power of the keies 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 feuer the rotten and 〈◊〉 sheepe from the fold Doth not a little leauen sower the whole lump Wil an housholder admit into his house euery one that vanteth himselfe to be of the houshold The Idothers by the light of nature would not suffer all to approch to their sacrifices their heathnish sacrifices but cryed out that prophane persons should be packing and get them thence and not presume to offer with vnwashen hands Such as haue a very cleere 〈◊〉 aine and spring of Waters committed vnto them if they see 〈◊〉 swine come to warde it must not suffer them to trouble the spring and annoy the water Shall they then that haue the sacred and hallowed spring not common water but of the precious blood of Christ springing vp to eternallife committed vnto them suffer such as are notoriously 〈◊〉 with sinne to prophane the bloode
christ our sauiour they neither eate his flesh nor drinke his blood Wee must open the eyes of our faith to beholde him and the mouth of our soule to receiue him for by faith onely we are made partakers of him which the vngodly want he that drinketh of the blood of christ shal neuer be more a thirst Thirdly we know that satan the prince of darknes ruleth in all the harts of the children of disobedience sitteth in their consciences as the God of this worlde and filleth them full of iniquity as wee see in the example of Iudas Now if these receive the body of Christ then christ and the deuill shoulde dwell in one subiect togither and bee ioynt-possessors of one and the same house but this cannot be these cannot be at one these can neuer be friends reconciled there is no fellowship between righteousnes and vnrighteousnes ther is no communion between light and darkenesse there is no concord betweene Christ and Beliall Fourthly the Apostle teacheth that where christ is 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 righteousnes sake But the wicked are not dead to sin they are dead in their sinnes and trespasses and they haue sinne not onelie remaining but raigning in them therfore christ cannot be in them Fiftly where christ is there are all things necessary to saluation and to whom God giueth his sonne 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 gifts 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 proue our owne hartes whether Christ be in vs or not that thereby we may discerne of our estate and standing in the faith 2 Cor. 〈◊〉 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 bee in vs and yet remaine reiected Wherefore Christ cannot be in vs if we bee not approued but refused of God Lastly the Apostle chargeth the Church of the Corinthians not to eate things sacrificed to idols in the idols temple because they cannot be partakers of christ and the Dinels nor drinke of the cvp of Christ and of the cup of Dyuels 1 Cor. 10. 20. 21. These thinges which the Gentiles sacrifice they sacrifice them to Diuels and not vnto god and I would not that ye should haue fellowship with the Diuels ye cannot be partakers of the Lords Table and of the table of Diuels Where hee sheweth that a man may come polluted with idoll sacrifices to the Lords Supper but then he cannot be partaker of Christ indeede 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 and eate christ himselfe in the supper making christ indeede to be no Christ. For whereas wee haue shewed that this sacrament consisteth of the outward signs which are bread and wine and the inward truth represented by them which is Christes body and blood according to the doctrine of the holy scripture and the common consent of all antiquity the Romanists haue turned this trueth topsie turuie and haue laid a new plat-forme of the 〈◊〉 of the Supper Hence it is that they haue abolished the signes of bread and wine and make Christ Iesus an outward parte as it were thrusting him out of the dores to be receiued of all both good and bad and the grace of Christ to be the inward part taken only of the faithfull Thus they make a deuorcement and a separation between Christ and his sauing graces which can neuer be parted and deuided For whosoeuer receiueth Christ pertaketh the merits and graces of christe and whosoeuer enioyeth the graces of christ imbraceth withall christ himselfe Besides if christ be the signe and the sanctifying graces of Christ the thing fignified 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 parte shall they act and play in this comedy wherefore we hold it as a strong trueth which we haue euinced by sundrie reasons that wicked men are not made partakers of christ Chap. 12. Of the first vse of the Lords supper HItherto we haue spoken of all the partes of this sacrament as well outwatde as inwarde which is the first 〈◊〉 to be considered in the doctrine of them as we shewed before now we are to handle the vses or endes of the Lordes Supper which are 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 greate benifites which are bestowed vponall worthy communicants which haue sactified and prepared their heartes for this holy action These thinges being duely considered doe 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 forms and fashions and make it profitable for all purposes for peace and war for tempestes and calme weather for the fruites of the earth and distemperature of the ayre for the whole and sick 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 Counsel that as a prayer therin is made for the liuing so the remembrance of the dead is to be made in all Masses It is adiudged an excellent remedy against storms 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 d which are accustomed to be sung for tēpests And as they make it good in storms so they make it serue turn in the day of battell 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 cleer offendors suspected of any crime
faith and renewed repentance because euery new sinne requireth a new act of repentanee and appealing to Christ by faith Then we are aright disposed to the lords table when we are liuely touched with a sence and feeling of our corrupt dispositions and daily failings in our faith and obedience For the repentance of euery faithfull man must be doble first general repenting of original and actuall sinnes generally receiuing power of God to change ourminds wils and affections whereof Ioh. bap t ist saith Repent for the kingdome of heauen is at hand This is giuen and granted vnto vs at that time when firste we receiue to beleeue it maketh an alteration in vs slayth the old man quickneth the life of the new man beginneth in weaknes continueth in greater strength and groweth more and more vnto perfection Secondly speciall for speciall sinnes and continuall failings into which we fall which we must practise to the end of our dayes Now as we said in the former chapter that no man for the feeblenes of his faith is to absent himself from this supper so must we remember touching our repentance thogh it be in great weakenes and frailty yet if it be a sound and sincere hatred of all sinne not a for saking of some sinnes onely as Saul herod and Iudus did keeping other in themselues to their owne confusion our imperfections shal be couered our wants shall be supplied our weaknes shal be remitted by the death of Christ who was annointed and sent to preach the gospell to the poore to heale the broken hearted to publish deliuerance to the captiues recouering of sight to the blind and to set at liberty them that are brused And hepronounceth such blessed as are poor in spirit For theirs is the kingdome of heauen Wherfore if thou feele in thy selfe great defectes of faith of 〈◊〉 of sanctification pray to God earnestly that hee will vouchsafe to increase his giftes let vs confesse with Dauid wee haue find let vs weep with Pet. and the sinful woman let vs acknowledge our vnworthines and say with the Centurion Lord We are not worthy that thou shouldst come vnder our roofe Let vs cry out with the Publican O God be merciful to me a sinner This is the way to make vs worthy this is the means to fit vs to the Lords table this is to be practised of such as will be his ghuests Chap. 19. Of reconciliation to our brethren the last part of Examination HItherto in examination of our selues we hane shewd what wee are to doe in respect of GOD the roote whereof is knowledge the body is faith the fruite is repentance Now to conclude wee are to handle the last part which is loue toward men and reconciliation of our selues to our neighbors for iniuries wronges and offences done vnto them which are as poyson to this banket For in vaine we shall pretend knowledge boast of faith glory of repentance if we faile in duties toward our bretheren For heere is the touchstone and tryall of all the rest euen our obedience to the second table which concerneth the duties of loue toward our bretheren Heerevnto commeth the doctrine of Christ set downe in the Euangelist Math. 5. If thou bring thy gift to the alter and there remembrest that thy brother hath ought against thee leaue there thy gift before the altar and goe first be reconciled to thy brother then come and offer thy gift Where he teacheth that he so approproueth this duty that hee will haue his owne immediat seruice cease and giue place for a time till it be performed So in the Sermon which he made to his Apostles before he was betrayed to death he did diligently beate vpon this point saying By this shall all men know that ye are my Disciples if ye loue one another This is my 〈◊〉 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 frends ye are my friends if ye doe whatsoeuer I commaund you This likewise the Apostle teacheth that we may know him to be the scoller of the same maister Coloss. 3 As the elect of God holie and beloued put on tender mercy kindnesse humblenesse of minde meekenesse long-suffering forbearing one another and forgiuing one another if any man haue a quarell vnto another euen as Christ forgaue you euen so doe ye and aboue all these things put on loue which is the bound of perfectnesse As euery one hath a comfortable experience in his own hart 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 delt gratiously toward him Our sauiour Christ auoucheth this Math. 18. in the parable of the lender that had many debters he called them to take an account of them and forgiueth the debt hauing compassion on him that was not able to pay but when he 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 Then the Lord called him and said O euil seruant I forgaue thee all that debt because thou prayedst me Oughtest thou not also to haue pittie on thy fellow-seruant euen as I had pittie 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 harts each one his brother their trespasses Now the Lordes supper was ordained of God for this end that it might be a band of loue and a chaine to vnite and ioyne vs togither among our selues that if it wer possible we should not breake from him as Paule teacheth 1 Cor. 10 We that are manie are one bread and one bodie because we al 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 wee breake not from God and our brethren Do we not al come to the table Do we not all eat of the same bread Do we not al 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 shameful 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 houshould the heirs of the same kingdome the ghuests of the same banket the obtainers of the same
our saluation for he that hath the sonne hath life he that hath not the sonne of God hath not life The last inward part is the faith full receiuer who stretcheth forth the hand of faith and so layeth hold on Christ and all his sauing graces For no man can communicat with his body but the same is made partaker of his benefits Let vs all prepare the true and liuely faith of Gods elect and assure our selues that Hypocrites and vnbeleeuers cannot possibly be partakers of the bodye and blood of Christ. These are the foure inward partes also of the Lord supper The similitude and relation 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 feede the reupon bodily so the father by the spirit offereth and exhibiteth the body and blood of christ Iesus to the souls of the faithful to feed vppon them spiritually Thus much of al the parts of the Lords supper now folow the vses to be vnfolded The vses profit which we reap by the Lords sup are special three First to shew forth with praise and thanks giuing the death and the suffrings of chri who his own selfe bare our sins in his body on the tree by whose stripes we are healed so that we haue the chiefe cause in our selus which did crucifie christ Secōdly to teach our comunion wich christ being made flesh of his flesh bone of his bones Hence we learn that al the godly and be leeuers are made partakers of christ and his graces This is matter of great comfort in our manifold trials and tentations that we are ioynd to Ch. as members to the head and therfore neither life nor deth nor angels nor principalities nor powers nor things presēt nor things to com nor hight nor depth nor any other creatur shal be able to seperate vs from the loue of God which is in christ Iesus our L. But on the other side the vngodly and vnbeleeuers haue no part or Portion in chri and his graces they are as branches cut off which wither and men gather them to cast them into the fire and to burn them 3 to declare and testifie our communion fellowship and agreement with our brethren meeting together at the same table and partaking togither of the same supper Wherfore seeing we haue not onely an vnion with christ but a comunion among our selus we are the seruants of the church to serue one another in al duties of loue to instruct them that are ignorāt to raise them that are fallen and to bind vp the broken hearted to reconcile our selues one to warde another and to keepe the vnity of the spirit in the bond of peace Hitherto we haue handled the doctrin of the Lords supper declaring what it is what are the parts and vses thereof the preparation to this work followeth consisting in the Examination of our selues and trying our owne harts by the touchstone of the lawe of god This duty is very necessary to be performd of vs for the hart of man is deceitful aboue all things and the secret corners of it past finding out We haue to deal with god in this busines Great is the profit which we reap receiue if we come rightly and 〈◊〉 prepared Great is the punishment procured by want of this try all and examination And the Sacrament it self is defiled by vnworthy receiuing This preparation principally standeth in these 4. points in the knowledge of god and of ourselues especially of the whole doctrine of the sacraments in a liuely faith in Christ seeing euery one receiueth so much as he beleeueth he receiueth in repentance from dead works and lastly in reconciliation towarde our brethren hauing peace with all men and loue towarde our enemies Thus I haue opened plainly yet truely the doctrine of the Sacramentes deliuered in the Scriptures and taught in the reformed churches I haue disclosed some part of the mistery 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 weak and the occasion of ruine to many that stumble therat to their own confusion The Lord god high possessor of heauen earth and preseruer of his people that call vpon him put it into the heart of all christian princes and rulers of the earth to pull downe this abhominable Idoll that hath aduanced itselfe 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 Corollary THe Apostle Paule Christian Reader prophesieng of these last times in which Antichrist should be reueiled declareth that his comming shal be by the effectual working of Satan withall power signes lying wonders in al deceiuablenes of vnrighteousnes that so they might be damned which beleeue not the truth but haue pleasure in vnrighteousnesse In this discription the effectual working of this 〈◊〉 is set down but it is in those which 〈◊〉 For as God imparteth his power to his ministers and indueth them with his spirit to saue such as beleeue so doth Satan after an apish imitation giue power to his instruments and breath his spirit vpon them to condemne such 〈◊〉 receiue not the truth The manner and meanes of Antichrists preuailing in the children of disobedience is double to wit by worke and by worde His working is with great power which is seene by signes and lying wonders Now who it is in our daies that boasteth of wonders and I wot not what miracles Who maketh the power of working signes and miracles a note of the Church Who glory that they can euery day nay euery houre of the day miraculously transubstantiate the bread wine into the blood of christ who pretendeth that their real presence their images their priuate Masses other like superstitions haue been confirmed by miracles frō heauen Is not this the church of Rome which hath the Pope for her head her spouse and her foundation And is he not discerned by this note among other to be that very Antichrist described in scripture prophesied to com in the world 〈◊〉 now to the church and felt of euery christian Wherfore let vs carefully beware 〈◊〉 such signes and wonders carry away our eies and steale away our harts from the simplicity and sincerity of the Gospell The second meanes of his proceeding and preuailing is by word to wit by deceiuablenes of vnrighteousnes He is indeede an enemy to Christ and to his church how beit not open but secret not shewing
externall and visible which are bread and wine and besides the heauenly internal and inuisible the true body and blood of Iesus Christ together with al his gifts benefits and treasures according to the doctrine of Ireneus Thirdly we agree that in the supper of the lord we are made partakers not onely of the vertue and operation of christ but of the very essence and substance of his true body and blood which was giuen for vs to death vpon the crosse and was shed for vs so that we are most cōfortably nourished with the same vnto eternal life Fourthly we beleeue that the bread wine are not changed or transubstantiated into the flesh and blood of christ but remaine true and natural bread and wine in substance as before so that the bread is called his body and the wine his blood not only because his body and blood are signified by these and set before vs but because so often as we eate and drinke them worthily christ himselfe giueth vs his body blood truely to euerlasting life Lastly we al hold the vse of the supper in both kinds and that without the right vse of the outward signes it is no sacrament vnlesse the bread be eaten and 〈◊〉 wine drunk and therefore we condemne al 〈◊〉 and adoration of the bread al carying it about and lifting it vp by the priest to the people vsed in the Church of Rome The disagreements and diuersities in opinion among vs are in certaine adioynts and in the manner of receiuing for seeing we all reach and confesse the true communication of the true body and the true blood of our Lord Iesus christ the controuersie must needes stand in the manner of communicating and therefore the vnity of the churches is not therby plucked 〈◊〉 The difference standeth in these particulars First one part contendeth that these wordes of christ this is my body must be vnderstood literally and as the words found which yet that side doth not so vnderstand the other part holdeth that they are to be vnderstood sacramentally and figuratiuely according to the declaration of christ the interpretation of Paule and the infallible rules of our christian faith Secondly one part wil haue the body blood of christ essentially and bodily in with and vnder the bread and wine and so to be eaten as that together with the bread and wine they enter into the mouth and body of the receiuers but the other part holdeth that the body of christ which at the first supper sat at table with his disciples doth not now continue with vs vpon the earth but abideth in the heauens and shal remaine there vntil he break the heauens and discend thence to iudgement Lastly one part will haue al communicants that come to the lords table and partake the outward signs whether they come worthily or vnworthily whether they be beleeuers or insidels whether godly or vngodly tó eat the body and drinke the blood of christ corporally and with the mouth of the body so as the beleeuers doe eate him to life and saluation the vnbeleeuers to death and damnation the other side holdeth that the vnbe leeuers abuse the outward signs of bread and wine to their destruction and that only the faithful can eat the body and drinke the blood of christ by a true faith by the working of the holy ghost wherby they are made flesh of his flesh and bone of his bone being more neerely and firmely knit vnto him then the members of our body are vnited to our head and thereby drawing from him life euerlasting These are briefely the pointes of difference faithfuly not partially particularly not confusedly set downe in discussing the truth wherof howsoeuer great bitternes hath 〈◊〉 broken out betweene bretheren as likewise did betweene Paule and Barnabas yet setting the 〈◊〉 of disputation aside they were worthy members of the church zealous defenders of the faith learned teachers of the truth earnest destroiers of heresie and rare examples of golines notwithstanding the infirmities imperfections and intemperate stile of th one part And howsoere this odious mak-bate N. D. boldly auoucheth pag. 46. that these men neuer met 〈◊〉 to compound their controuersies but they haue alwaies departed more disagreeing more enimies theu euer they were before their meeting yet al men know he doth either ignorantly or maliciously conceale the seueral points of their vnion and agreement concluded and subscribed at Marpurge anno 1529. cha 15. which was in this sort credimns 〈◊〉 omnes c. we all beleeue and professe concerning the supper of the Lord Iesus Christ that the vse there of in both kinds according to the inctitution of christ is to be obserued And that the masse is not any such worke wherby one man may obtaine grace for another whether he be dead or aliue Also that the sacrament of the altar is the sacrament of the true body and blood of Iesus Christ. And that the spirituall eating of the same his body and blood is very necessary for euerie christian man Moreouer that the vse of this sacrament euen as the word it selfe is instituted of almighty God to stir vp vnto faith the weake consciences of men by his holy spirit And although it could not hither to be altogether agreed amòg vs whether the true body blood of ch be in the bread and wine corporallie yet neuertheles both parties ought to declare christian charity one toward the other so far as conscience can beare And both parts shal diligently pray vnto god that he by his spirit may vouchsafe to establish vnto vs the true vnderstà ding of that matter A men In this act which was subscribed with the hands of Luther Melanthou Brentius 〈◊〉 Oecolampadius Bucer and others we see they professe christian charity and promise earnestly to pray vnto God to reueile his truth vnto them bring them to be of one hart in the truth and confirme them to discerne of things that differ so 〈◊〉 the enimies of our church haue cause rather to enuy our agreement then to in ueigh against our disagreement It is not the custome of the true church tò delight in contention it is the fashion of the church of Rome to command to compel to enforce to presse to oppresse to ban to throw out cursings and to thunder out excommunations against those that dissent frō thē but our churches not withstanding this variance haue not so proceeded one against another as enemies we curse not but blesse we hate not but loue we parsecure not but pray one for another keeping the groūdwork of faith 〈◊〉 ioyning harts and hands we seeke to repaire the ruine of Syon and pull down the fortresses of the enemies therof Moreouer albeit it were to be presumed in men of iudgment and discretion that such as haue leysure with delight and pleasure to paint out the iars and quarels abroad either are or doubtlesse shoulde be in league and loue at home yet
if we would enter into the infinite dissentions debates diuisions contradictions wranglings hart-burnings grudgings sects and rentings into diuers partesamong the Papists themselues who indeed neither haue vnity in truth nor vnity in falsehood it should be harder to finde an ending then a beginning They could neuer yet be reconciled Their owne schoole men are at deadly feud and defiance one against another Scotus is against Thomas Ockam against Scotus Petrus de Alliaco against Ockam the Nominales against the Reales the Dominicans againste the Franciscans Scotistes against Scotistes Thomistes against thomistes Canonist against canonist sect against sect Order against Order cloyster against cloyster priests against Iesuites and Iesuits against priests repugnant one to another and at ciuill and Domesticall warre amonge themselues proclaiming their owne shame as with the blast of a trumpet and therfore hauing fought so many fields at home they shoulde not reproach vs with matter of dissention We may reply vnto them as one sometimes fitly answeared phillip K. of Macedon intreating a peace amonge the Graecians and yet hauing his wife Olimpias and his son Alexander known to liue at mortall dissention within his owne doores Goe first and conclude a peace in thine owne house at home So should our aduersaries remember that the chiefe procters and protectors of their new religion haue euer contentiously wrangled with others and with themselues and the contentions cannot yet be taken vp I dare confidently auouch and auerre that in the greatest conu ouersies and in the greatest number if not in all which are now multiplyed to many hundred some one or other of their highest Popes chiefest cardinals reuerent Bishoppes famous Doctours learned schoolmen holy fathers other aproued writers among them are slatly and fully on our side ioyne with vs hand in hand and giue testimony directly to our doctrine not in the smallest points but in the greatest not in few but in many yea not the meanest among them but as we haue said the strongest pillars of their church are reuolted to vs are come into our campe haue pitched their tents with vs and some one or moe of them fight our battels in all our doctrins This were easie to be shewed particularly touching the Apochryphall booke touching iustification by imputation touching Images touching praiers in a strange tongue touching the notes of the churche touching the sacraments and such like among which many haue written since the late Trent-counsell Thus while we are in peace the enemies possessed with a spirit of diuision and stricken with giddines by the iust hand of god wound one another and the swords of the Midianites are drawn out against the Midianites Therfore the truth resteth among vs Our enemies being iudges But lest we might peraduenture be thought to offer them wrong whilst insisting vpon general terms we charg them to be diuided among themselues and in their writings to gaul one another I wil presse them with particulars and only stand vpon the matter in hand to wit the sacraments the doctrin whereof I haue plainly opened in these Books Whosoeuer shal read the writers of the Roman church touching the sacraments shal find almost so many mindes as men among them they furiously fight and make daily combats against each other moouing sundry questions which they cannot with al their shifts remoue or determine First of al the schoolmen make a question whether the body of Christ in the Eucharist be eaten with the mouth of the body and passe into the belly or onely by faith Some of them hold he is onely eaten spiritually and receiued by faith as cardinal Cajetan a pillar of their church a peere of the Court of Rome the Popes legate in Germany and Luthers hott aduersarye holdeth this Falsissimnm est corpus christi corporaliter sumi quoniam c It is very false that Christe◠Body is receiued bodily for the diuines teach that he is taken spiritually not by handling but by beleeuing And Bellarmine a man of the same note and of the same coat saith Dicemus christum efse c. We will hold that christ is in the Eucharist truly substantially really not corporally nay contrariwise it may be said to be ther spiritually Others thinke he is taken bodily into the mouth but goes not into the belly This the glosse holds in Gratian quám cito species dentibus atteritur tam citó in coelum rapitur corpus christi that is So soone as the accidents of bread begin to be chewed by the teeth presently Christs body is conueyed into heauen But Durand goeth farther and saith Corpus christs de ore transit ad cor tum desinit corporis presentia remanente spirituali that is The body of Christ passeth srom the mouth to the hart and then the bodily presence ceaseth and the spiritual remaineth Lastly others say it passeth into the belly and remaineth there as long as any shew of the bread abideth Lo what they hold in this one question and they varry being constant in nothing but inconstancy Some of them resist the beginning of inconueniences that may ensue and hold he neuer commeth into the mouth some that he commeth into the mouth but not into the stomack some into the stomack but not into the belly and others sticking at nothing do hold he goeth into the belly And to fil vp the measure of iniquity Antoninus Arch. of Florence writes that the body of Christ may he vomited vpward by the mouth and purged downward by a draught Igitur corpus christi sanguis tam diu manent in ventre stomacho vel 〈◊〉 c. Therfore saith he the body and blood of christ remaine in the belly and stomacke or in vomit and in whatsoeuer course of nature so long as the shewes of bred and wine remaine And if they be vomited or purged before they be altered as sometimes in those that are trobled with the flux euen there is the true body of christ If this be true I would gladly learn of the profoundest doctor and learnedst Iesuit what is to be done to the body of christ thus purged or vomited whether it shall be eaten againe or burned or what they would haue done with it Robert Smith a Martir of blessed memory reasoning with a Popish priest of the real presēce compelled the Doctor by force of reason at length to confesse that c the body of christ being eaten in the sacrament goeth downe into the belly and so is cast into the dr aught saying farther that it was no greater derogation to Christ then to be spit vppon But wisely and worthily did the Martyr reply If the Iews being his sworne enemies did only spit in his face and we being his friends do cast him into the draught which of vs deserue the greater damnation Thus the Doctor was put to present silence O yee Cardinals and Byshops O yee priests and Iesuites are ye not
ashamed of this blasphemy and of these blasphemers Haue not all your Seminaries cause to blush at this vilany Be hold Christian reader how the lo. dealeth in Iustice with such as giue ouer the known truth striking them with blindnes of hart and giddines of spirit which is the iust reward of errour and superstition Leaue therefore your grosse and carnall presence for sake this barbarous and beastly diuinity renounce this sluttish and vnsauory dung and returne for shame to truth to antiquity to grauity to sobriety to the institution of christ Secondly they handle this question whether the Body of Christ be broken chewd with the teeth or not Some hold not c Non quando manducamus c that is when we eat we do not make parts of him Againe other thinke nothing is broken truely but in shew somewhat seemeth to be broken but nothing is broken so that we haue a myraculous breaking where nothing is broken Contrariwise Pope Nicholas in a counsell holden at Rome caused Berengarius to recant in this wife credo corpus domini nostri Iesu Christi sensualiter et in veritate manibus sacerdotum tractari et frangi et fidelium dentibus atteri that is 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 faithful This was the consent iudgment and determination of that counsel and yet the rude glosse reprouing the same giueth warning to the Reader Nisi sané intelligas verba c. Except you wartly vnderstand the words of berengarius you wil fal into a greater heresie then euer he held Lastly notwithstanding this Synode the receiued opinion in their schools is that onely the accidents of bred are broken and chewd Thus they wander vp and down in discussing this second question as men that are in a maze and cannot find the end of their iourney Thirdly they dispute whether the substance of bread remaine in the sacrament or not Scotus holdeth that the substance of bread better resembleth the body of christ then onely accidents seeing there is a fitter proportion betweene substance and substance then betweene a substance and an accident So Occam secondeth this opinion saying that to hold that the substance of bread abideth is most probable and least subiect to inconueniences not repugnant to reason nor to the authority of the Bible And Petrus de Alliaco Ille modus qui ponit substantiam panis remanore c. that opinion which holdeth the substance of bread to remaine is contrary neither to reason nor to the authority of the scripture nay it hath better reason in it and is more easie to be vnderstood And Durand the resolute doctor deliuereth that It is rashnesse to say that the body of Christ by the diuine power cannot be in the sacrament in any other manner then by turning of the bread into him Furthemore he affirmeth this If it be graunted that the substance of bread and wine do remain one dissioulty ariseth that two bodies are together which may be answered but the contrary being holden many follow namely how accidsnts can nourish how be corrupted and how any thing can be ingendred in them seeing there is nothing made but there is presupposed or thought to be a matter c. Contrarywise commonly they hold that the substance of bread is turned into the body of Christ but about the manner how it is changed they cannot agree Some think the bread is consumed to nothing and the body of Christ brought in place of it But Thomas their chiefe Schoolman holdeth that it is not brought to nothing whom Scotus crosseth and againe Scotus is crossed and coufuted by caietan And in the counsell of Trent it is made an Article of faith and all such cursed as heretikes which say That the substance of bread and wine doth still continue yet pope Innocentius in a counsell before did not curse those that held the contrary opinion that the substances of bread and wine do remaine Besides this there is a great variety among thē whether the water mingled with the wine in the chalice bee transubstantiated into the blood of Christ. Some bring and wast it to nothing Others holde it to be transubstantiated into blood Some say it is turned into the vitall humor of Christ. Al these are resolute gamsters but Durand being fearefull saith Quis audeat desinire That is who should be so bold as to determine this question Thomas their Saint had rather holde a double transubstantiation first of the water into wine and then of wine into the blood of Christ and there upon wisely and warily giueth a caueat that little water must be mingled with the wine Fourthly they are greatly trobled and perplexed whether mice eating the sacrament doe also eate the body of Christ Bellarmine seeing the iars of the Schoolmen and the vnsetled iudgments of their profoundest Doctors hath thought it best in his Iesuiticall wisedome to pasie it ouer and say nothing either because he was not resolued or because he would not lay open the shame and discouer the nakednes of his fauorites Peter Lumbard maister of the Sentences and teacher no doubt of Catholicke conclusions among them when he commeth to this Question standeth in a mammering and cannot teach himselfe saying Quidigitur sumit mus vel quid manducat Deus nouit that is What is it therfore that the mouse receiueth or what doth the mouse eate God knoweth As if the should say the question is too hard for my part I confesse plainely mine owne ignorance I cannot tel Notwithstanding he taketh hart and giueth his resolution thus It may be saide very well that bruit beasts receiue not the body of christ But the doctors of Paris haue censured and corrected his iudgement and say Hic magister non tenetur that is Heere in the Maister is not to be followed And Harding holdeth it for an errour that a mouse may eate the body of Christ and calleth the contrary doctrine a vtle asseueration Now thomas of Aqume saith thus Quidam dixerunt that is some haue said that as soon as the sacrament is touched of a mouse or a Dog the body and blood of christ doth straight way depart from it but this is a derogation to the truth of this sacrament And yet this is that worthy doctor to whom they say Christ appeared in a vision saying O Thomas thou hast written wel of me So Iohannes de Burgo saith The mouse eating the sacrament receiueth the body of Crist. 〈◊〉 whome wee named before though he will haue Christ to take vp his lodging as well in the stomacke as in the mouth of mau yet he liketh not vt aut mus in ventre 〈◊〉 aut in cloacam discenderet that is Either that the body of Christ should go into the belly of a mouse or be cast foorth into
the draught because the eares of well disposed persons woulde abhorre that and if we should defend it the Haeretickes and Infidels woulde 〈◊〉 at vs and laugh vs to scorne Againe hee saith euidently The mouse cannot eate it God forbidde we should euer come to that Neuertheles Alexander as bold as blind Bayard in despight of all Heretickes and Infidels aduentureth vpon that opinion If a hogge or a Dogge should eat the whole consecrated hoast I see no cause but the Lords body should go 〈◊〉 into the body of that hog or dog And that we may see the blaspemous school diuinity or 〈◊〉 villany of those 〈◊〉 men hearken once more to Antoninus that beastly Byshop of Florence If a mouse or any other creature or beaste happen to eate the sacrament through negligence of keeping let the keeper be inioyned penance 40. daies and if it be possible let the mouse be taken and burnt and let his ashes be buried neere the altar Heereunto another addeth that the Mouses entrals must be drawne out and the portion of the sacrament that there remaineth if the priest be 〈◊〉 to receiue it must 〈◊〉 belaid vp vntill it may naturally be consumed But the hoast so found in the mouses bowels may in no wise be thrown into the water as a certaine priest sometimes vsed a fly that he sound in the chalice after consecration But if a man had such a feruent zeale saith he that his stomake would serue him to eat the same without horror this were the best course of all as God 〈◊〉 did who is much commended for swallowing and receiuing the host which a leaper had vomited and cast vp And heereunto the goodly and ghostly Canons of the counsell holden at Colen vnder the 〈◊〉 Radulph If there fall any small thing of the bodye or blood vpon the pall of the altar let the stone be cut and burned and the ashes put into the holy place or cast into the fish-poole If any fall vppon the stone or vppon the grounde let the priest licke it vp if a Spider or fly be fallen into it let them be taken out warily and burnt ouer the fish-poole If a man shall vomit it vp again let the peeces be gathered vp and be giuen to a faithfull man to take and eate and let the rest of the vomit be burnt and set neere vnto the altar Can any religious hart repeate or any christian eares abide this loathsome diuinity We will therefore cease to stirre this dunghill any farther for the due reuerence which wee ought to bear to the glorious body of christ Iesus our blessed sauiour But to return back to the former question what shall we say that the beasts eate Bread it cannot be for that they say is gone by consecration Some not so grosse as the former hold they eat the shewes of bread Others say the bread returneth again and thus God must wnrke myracles to feed mise So likewise Innocentius more subtiliy then soundly saith The bread passeth away myraculously when the body commeth and the body passeth and getteth it selfe away when the mouse draweth 〈◊〉 and the bread commeth into his place again so that he holdeth that it 〈◊〉 to be a sacrament so soone as any mouse or beast toucheth it But Guidmundus and Thomas Walden affirme that when mise gnaw the Sacrament there is deceptio visus that is an errour in our fight We simply iudge they be eating and nibling but our sight is deceiued the mise be otherwise occupied And might they not as well say our eie-sight faileth in thinking them to be mise or birds whereas they may peraduenture be angels in their shapes Other hold some new matter is created in place of christs body but I would gladly knowe whether it be by vertue of these words this is my body And touching the Wormes that are ingendred in the 〈◊〉 a 〈◊〉 diuersity is among them Some say they are ingendred of the aire others of the substance of bread and 〈◊〉 of the quality and shewes thereof and so we shall haue substance made of accidentes in despight of all 〈◊〉 and reason Thus they are carried hither and thither vppe and downe too and fro to reconcile matters they knowe not howe and to beleeue thinges they know not what For how shall the people haue a direction and path-way what to followe when their teachers are not setled and perswaded what is the truth Against al these confusions vncertainties contrarieties blasphemies and crossing one another we teach the people what to hold and instruct them to make a diffe between ch body the sacrament of his body The sacrament is corruptible christs body is glorious and free from all corruption the sacrament is beneath christes body is aboue the sacrament is on earth vpon the table the body is in heauen the Sacrament feedeth the body and outwarde man the body of christ feedeth the soule and inward man the sacrament is eaten as well of the wicked as of the godly the body is only eaten of the faithful the sacrament may be eaten to death but the body of christ is euer eaten to saluation Wherefore howsoeuer beastes may touch or eate the substance of the bread which is the outwarde and corruptible element of the sacrament they cannot eat the body of christ which is in heauen and sitteth at the right hande of God the Father which is receiued onely by a liuely faith Fiftly they argue the case whether the shew of breade be a signe of the bodie without the bloode or whether it include the soule humours spirits and the blood it selfe Scotus saith Nonest certum that is It is vncertaine both may be defended but neither can be proued Notwithstanding Thomas of Aquin auoucheth that the blood is in the body the body in the blood by a connecting of them togither which they cal concomit antia or accompanying each other So then whereas Christ said this is my body they vnderstand him to say this is my bodie and my blood Againe when Christ said this is my blood they make his meaning to be this is my bloode and my body This is a new fancie well agreeing and answering to their newe doctrine whereby they are constrained to build vp one idle conceit with another This is a very wonderfull shiste and a marueylous sigure passing all figures whereby one thing is made two and two are made one Lastly to draw to an end where almost no end is they eagerly contend with what wordes their consecration or rather coniuration is wrought Some say christ consecrated when hee blessed Others denying this dispute how many words are precisely required to the forme of consecration Scotus shrowdeth himself vnder his own ignorāce flyeth to it as to a place of refuge saying It is a lawfull ignorance not to know how many wordes are necessarily required in the forme of consecration therefore he which thinketh he knoweth
brake they say the meaning is hee did not breake but seemed so to do Touching the next word This the pronoune demonstratiue they say sometimes pointeth out the bread as Bonauenture deliuereth sometimes they say it demonstrates not the bread but indiuidum vagum that is neither bread nor any certaine determined thing else but a thing left at randome and at large in generality but what thing particularly they cannot tell Sometimes they say it demonstrates nothing as Iosephus Angles and Durand misseth not much of that marke when he saith that by This nothing is signified Other say it demonstrateth the body so they make christ to speake foolishly This body is my body and besides by this interpretation it shold be his body before the words of cōsecration Bellarmine as he confesseth the papists his good bretheren agree not in the sense of this word so he inuenteth a new and strange exposition neuer hard off before in the Church or out of the Church in iest or in earnest among the learned or vnlearned that is hoc edulium that is this food is my body this drinke is my blood and yet what foode it was and what drinke it was when that word was vttered he dareth not to determine Thomas of Aquine leaueth it more at large with whom This is as much as Hoc contentum that is that which is contained vnder these shewes Gregorius de Valentia after his fashion saith Christ ment that which he tooke into his hands yet he holdeth he ment not bread so that by this reason without reason Christ tooke not bread into his hands Scotus vnderstandeth hoc ens that is this generall thing that hath a being but what it is when they should declare they stick fast in the mire of their owne deuises Moreouer touching the interpretation of the next word is they likewise muster an Army of many figures Sometimes they expound it this shall be as Occam Sometimes they vnderstand therby is made as Bonouenture blundereth at al aduentures But Bellarmine refelleth both these Sometimes they meane this shall be transubstantiated and changed into the substance of his body Furthermore the words following is giuen they vnderstand shal be giuen is broken they expound shal be broken do this in remembrance of me they expound sacrifice me in remembrance of me Thus they roue and wander vp and downe as men that haue lost the right way and yet will be going rather then stand still Wherefore by these collections we see that these words which stand in construction and order together he tooke blessed brake and gaue they expound on this maner he tooke the bread he blessed it quite and cleane away and in place therof put an other substance hee brake the shewes appearances and accidents of bread then he gaue them his body Behold in these words of christ how many shapes formes figures nay falsehoods they haue inuented and so inuerted them And yet they say they must be taken properly without any manner of figure To conclude this point I wilgiue a short but most sweet tast of the popish diuinity taught in schooles in churches in monasteries in seminaries and in al their meetings by their schoolemen canonists doctors preachers and Byshops When the Euange lists report that christ hauing taken bread brake it blessed and gaue it saying This is my body giuen for you do this in remembrance of me the meaning of Christ according to their interpretation must bee this Christ after his last supper tooke bread into his handes but blessed it to nothing hee brake onely certaine shexes of bread and gaue them his naturall body saying vnto them This which I haue in my handes whether it be bread or not you cannot tel surely foode it is but be it what it may be it is transubstantiated and turned into my body and therefore take it and offer it vp an vnbloody sacrifice for quick and dead and so sacrifice me in remembrance of me Neuer were there such fond and fantasticall figures heard off in the Church of God neuer was such vanity inuented neuer was there so great confusion of tongues at the building of Babell How much better were it for them to forsake these fables and deuises of their owne and to say plainely euidently simply directly and distinctly with the Greeke Scoliast Zumbola tauta alla ouk aletheia that is these be tokens but not the truth it selfe And with Tertullian This is my body that is this is a figure of my body The like wee finde in Chrysostome in many places speaking as cleerely as when the Sun shineth at noone dayes The bread before it be sanctified is called by vs bread but after that it is sanctified by the grace of God it is thought worthy to be called by the name of the body of our Lord notwithstanding that the nature of bread doe still abide in it And in an other place he saith If it be dangerous to conuert sanctified vessels to priuate vses there not being in them the very body of Christ but the mystery of his body c. These things haue so clere euidence of truth taught in those times that Bellarmine hath no way to answere but to inuent this shift that a certaine Disciple of Berengarius did insert and interlace it But who it was or when it was or how it was disclosed and detected he cannot tell and therfore it may iustly be denyed seeing ofhim it cannot be confirmed Besides this were an easie way to answere all allegations and authorities to say they are corrupted by heretikes if such counterfeit coine might go for good payment Thus far of this matter Now if so great variety and dissention bee among them in this one controuersie of the sacrament of the supper to which we might adde infinite moe what an huge heape of differences should wee finde among them if wee should run ouer al the controuersies lying between vs. Let them therefore neuer obiect against vs our diuisions or tell vs of the motes they espy in vs let them rather reconcile themselues one to another and pul out the beames out of their owne eies or else for shame hold their peace doubtles among vs they shal neuer finde greater doubts and differences then haue been among the children and churches of God Now for our further direction touching this point ofdissentionsin the church lately largely debated by this enimy as the cheef obiect and subiect of his Warn-word and dilated through many chap. as welbecame a man of his leisure and learning I wil insist a while vpon this point wherin obserue with me these 4. things First that vnity is oftentimes out of the Church Secondly that dissention is sometimes in the Church Thirdly that the Church of Rome hath been and is at this present ful of contentions Lastly that this discourse of diuisions in our church may bee taken vp of the Turkes and vsed against christ
falsely named sacraments Touching baptisme in the second booke how many waies the word is taken what baptism is who haue authority to baptize who haue right and interest to be baptized wherefore it is not repeated that it commeth in place of circumcision how it a greeth with circumcision and 〈◊〉 it differeth from it whether there be an absolute necessity of baptisme whether the baptisin of Iohn be one and the same with the baptisme of Christ what sins are put away in baptisme what are the true partes and right vses therof what is the duty of the minister in the administration and of the people in the celebration of it and what foolish ceremonies the church of Rome vseth of which trumpery the sacrament is to be purged that the simplicity of the institution may be retained Touching the Lords Supper by which God witnesseth that his couenant is most certaine toward vs the 3. booke intimateth what it is why there is a dubble sign in the suppet and one onely in baptisine by what names it is called in the scripture what is the duty of such as come to the Lords table and what are the parts and vses of it Againe the words of Christs institution are truely and plainely expounded and the right maner of preparing our selus to this heauenly banket is propounded This truth is wholy depraued and the church vtterly depriued of the comfortable vse of this Sacrament vnder Antichrist where the corruptions 〈◊〉 all mean and measure and where it is not only peruerted but quite abrogated and abolished For they haue turned the Supper into a sacrifice they haue poisoned the church with the error of the reall presence with the monster of transubstantiation with robbing the people of the cuppe with administring it in a strange tongue with the magicall inchantment of consecration with working miracles to feede Rats and Mise with disanulling a right vse of the Communion by their priuate Masses with establishing a sacrament without eating and drinking with the corrupt custome of carrying about in processions a cake to bee worshipped and adored as God mounting it on Horsebaeke and carrying it before the Pope with Lanterns and torches in 〈◊〉 as the Persians carryed their god before the King of Persia. And as the church of Rome hath bin sundry waies detected of many superstitions and much silthinesse of Idolatry by appointing Images to be had in Churches for the instructions or rather destruction of the people which are teachers of lies and vanity and by commaunding Saintes Angels relickes and consecrated things to be worshipped so is this false church deepely defiled with the sinke and sinne of Idolatry in adoring and falling downe before their breaden God prostrating and prostituting themselues before a piece a bread Behold heer the God of the papists And if we should yeeld vnto them their carnall presence and their miraculous transubstantiation which is a monster of many heads yet can they neuer assure and secure themselues from committing grosse palpable Idolatry 1. because al their consecratiō standeth vppon the intention of the Ptiest which they cannot thoroughly vnderstand for Who can know the heart of man saue the spirit of man which is within him as the Apostle teacheth Besides Innocentius holdeth that it ceaseth to be a sacrament so soon as any mouse bird beast or vermin toucheth it It his rule of their holy father the pope holde as a firme foundation sound conclusion I wold know how they cā certainly know whether any of them haue touched it especially considering their doctrin of reseruation and keeping it in vessels of the church many daies 3. sundry cases ordinarily concur wherin the priest according to their own canons and rules do not consecrate at al which things notwith stāding are not within the knoledg of the people andtherfore how shal they assure their faith of consecration and warant their consciences against Idolatry as for example if he forget to mingle water with wine if there be more water then wine if the bread be made of any other then wheat flour if the wine be sharp and soure if of 7. loaus mo or lesse he did think but of 6. if he haue omitted but one word of consecration al these being beyond the compas of the peoples knoledg must needs be 〈◊〉 to the conscience and leaue mē in dout of comitting Idolatry Lastly many of thē hold that priests defiled with adultery simony and such like crims cānot as they speak make the body of christ wherunto Peter Lumb and the canons incline which say Siquis episcopus perpecuniam ordinauer it c. If any Byshop shall ordain a priest for mony he shal be degraded and the priest so ordaind shal be no better then a lay-man for whosoeuer buy or sel orders can be no priests how then shal they that are not themselus in the body of christ be able to deliuer or receiue the body of christ Out of these canons I obserue three things First such as ly in mortal sin canot consecrate 2. such as buy or sel orders are no priests Lastly mark the miserable estate of the Roman laity who canot assure themselus they haue any baptisme any Eucharist any penance any matrimony any absolution any sa any priests seeing that as it is certain thousands of them ly in deadly sin buy and sel orders and wer appointed by Symoniacal bishops so the people must alwaies be vncertaine how they obtaind their office of priesthood whether it were rightly obtained or vnlawfully purchased Wherfore Tho. Salisburiensis vpon these vncertainties giueth this friendly counsel to worship vpon condition that euerie dutie and things required to the astion be wel and truly done Seeing then by 〈◊〉 owne doctrine deliuered by their own doctors the force of consecration hangeth vpon a slender thred of the priests intention seeing a beast touching the host the body of christ departeth seeing sundry cases fall out about the matter of the bread about the mingling of the cup about the ouerplus of water about the omitting of a word and such like not known at 〈◊〉 of the people lastly seeing a priest simoniacaly ordaind is no priest It followeth by these propound principles of their popish diuinity defended by their owne prophets that papists in their adoration and worshipping of the sacrament may be Idolaters and cannot secure themselues from committing Idolatry For whatsoeuer is not of faith is sin as that apo teacheth But they cannot directly know whether the priest intended consecration and hath performd his rules directions requisite in consecration or whether a mouse hath touched the host or whether the priest were ordaind for mony and therfore for any thing they can assure themselus to the contrary the substance of the bread stil remaineth and consequently they fal down to a piece of bread and commit detestable Idolatry in the grossest kind whereof the Gentiles wold be ashamd O
beleeuers who vouchsafeth to be their God the god of their seed Hence likewise it appeareth that infants are to be baptized For baptisme succeedeth in place of circumcision the Apostles baptized whole houses Christ calleth infants and sucklings vnto himselfe and 〈◊〉 that to such belongeth the kingdome of Heauen they are Christ sheepe and members of his body Hence we learne that the baptisme of infantes is no vnwritten tradition but a written and diuine institution taught in the Scriptures Consider also heereby the difference betweene baptisme and the Lords Supper and that all are conceiued in originall sinne Acknowledge also a difference between them and the children os Infidels and let parents be incoraged to bring vp their children in the instruction and reformation of the Lord. Hitherto of the outward parts now follow the inward parts which also are four in number First god the father represented by the Mi. wherby our faith is gretly strengthned For whensoeuer the eie seeth the minister 〈◊〉 water on the body faith beholdeth god the father clensing the soule with the precious blood of his sonne Christ. The seconde part is the spirit of God hauing relation to the word and promise of God and therefore whensoeuer wee come to heare the word or to receiue the sacramentes we must craue the assistance of the spirit to open our harts as he opened the hart of Lydia If this in ward teacher be wanting the eare heareth and the hand handleth but the hart is hardned The third in ward part of baptism is Christrepresented by the water This serueth greatly to confirme our faith to consider with our selues when we behold with our bodily eies the water poured vpon the bodie baptizd the blotting out of all our sinnes by the blood of Christ Iesus The 4. inward part is the soul clensed P most liuely and effectualy represented by the body washed For the washing of the body representeth the clensing of the soul. This teacheth that by nature we are corrupt and abhominable so that God must worke in vs both the will and the deede These are the foure in ward parts of baptisme The agreement betweene these outward and inward parts is very euident For as the Minister by the word of institution applyeth Water to the washing of the body so the father through the working of the spirit applyeth the bloode of Christ to the clensing of the soule Thus farre of the parts of Baptisme both the outward and the inward parts now we come to the vses thereof which are principally three First to shew our placing and planting into the blood of Christ to remaine in him for euer This coniunction with Christ is not bodily or naturall but misticall and marueilous in our eyes for we are made one with Christ by the same spirit dwelling in Christ and in all the members of Christ. So then the saints triumphing in heauen and al the beleeuers fighting vpon earth as souldiers in warfar haue one and the same spirit of christ dwelling in them and therfore are one with him Secondly to assure vs of the remission of our fins that we may bee able to stand in the presence of God hauing put on the garments of Christ as Iacob receiued the blessing clad in the garments of his elder brother This ouerthroweth the doctrin or rather doting of the church of Rome which teacheth that baptism abolisheth al sins going before it and leaueth nothing that hath the name or nature of sinne If this were a truth of god not a dreame of men it is not only decent but greatly to be desired to haue baptisme deferred vntil old age nay vnto the hower of death that so we may depart hence in peace with greater assurance of Gods fauor in the pardon of our sins Thirdly to slay the old man and to kil our natural corruption by the power of the death and burial of christ besides to raise vs vp againeto holines and newnes of life by his resurection Hence it is that the Euangelists call it the Sacrament of Repentance admonishing euery one of vs to expresse the strength and power of baptisme as the Prophets of tentimes exhort the lews to circumcise the forskin of their harts and to harden their necks no more So we ought not to content our selus to be baptized in body but must labour to be baptized in soul 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 〈◊〉 and vses thereof Now wee come to the Sacrament of the body and bloode of CHRIST e which is called by sundrye names in the new testament Sometimes it is called the Communion teaching that we are one body coupled togither in Christ shewing that it is to bee receiued of many togither and admonishing vs of vnity and concorde among our selues Sometimes it is called the Lords Supper hence we see who is the author of it no man no Angell but the Lord Iesus leauing it for a fare-well token of his loue toward vs. We must also come with an earnest desire hungring after Christ that we may be satisfied with his righteousnesse Sometimes it is called the breaking of breade this sheweth that the substance of breaderemayneth after the wordes 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 be omitted and ouerpassed Sometimes it is called the 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 neere vnto it with all regard aud reuerence Lastly 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 firste of Workes the seconde of grace Againe it serueth to condemne the cursed sacriledge of the church of Rome which addeth and detracteth altereth and mangleth this sacrament at her own pleasure 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 whom he hath promised saluation of their soules and forgiuenesse of their sinnes As we haue seene the seueral names of this sacrament which shew the nature there of vnto vs so now we will set downe 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