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
acceptation of vs to be his children ioyned with the promise of his continuall fauor loue grace and protection as Ier. 31. Behold the dayes come saith the Lord that I will make a newe couenant with the house of Israell and with the house of Iudah not according to the couenant that I made with their fathers when I took them by the hand to bring them out of the Land of Egipt the which my couenant they brake although I was an husband vnto them saith the Lorde but this shall be the couenaunt that I will make with the house of Israell after those dates saith the Lord I will put my Lawe in their inward parts and write it in their hearts and I will be their God and they shall be my people Be hold the indenture of couenants written by the finger of God wherein for better assurance he hath bound himselfe to forgiue our sinnes and promised to be our mercifull God And to the ende there might be a paire of these indentures interchangeably giuen each to other party the Lord by the hand of the Apostle hath drawne as it wer the counterpane of the former word for word expressed as it is in the Prophet so that we haue a pair of indentures of couenants to shew the stablenes of Gods counsel The 3 part of the couenant in respect of god is the promise of the full possession of the heauenly inheritaunce and of eternall glory after this life God shall wipe away all teares from their eies and there shall bee no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed he that ouercommeth shal inherit al things Again to him that ouercommeth will I giue to eat of the tree of life which is in the midst of the Paraolice of God he shall not be hurt of the second death he shall haue power giuen him ouer the Nations and rule them with a rod of iron he shall be cloaethed with white array and I will not put his name out of the booke of life he shal be a pillar in the temple of God and shall go no more out I will grant to him to sit with me in my throne euen as I ouercam sit with my father in his throne Thus we see how God on his part by writinges and euidences promiseth to giue to his people remission of sins adoption of sons and possession of heauen he hath couenanted by word and by oth to perform these things neither is he as man that he should lie nor as the son of man that he shold deceiue These are great grāts of great blessings by our great god to the great good and comfort of his children For what greter blessings can ther be then being miserable sinners to be gratiously pardond being 〈◊〉 enimies to be freely accepted as sonnes being bondslaues and prisoners of hel we are made heirs of heauen and saluation Againe the couenant on our part requireth 3. conditions First faith to God to beleeue his promises God so loued the worlde that hee hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish hut haue euerlastiug life Again let not your hart bee troubled ye beleeue in God beleeue also in me And with the heart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation for the scripture saith whosoeuer beleeueth in him shall not be ashamed Secondly god requireth of vs loue towarde our brethren for seeing he hath shewed so great loue toward vs he exacteth loue of us again as Io. exhorteth Beloued let vs loue one another for loue commeth of God and euery one that loueth is borne of God and knoweth God heerein was the loue of God made in unfest among vs because God sent his onely begotten son into this world that we might liue through him beloued if God so loued vs we ought also to loue one another Thirdly he requireth as a necessary couenant to be kept on our part holines and true obedience throughout the whole course of our life and conuersation This is repeated and vrged in many places of the word of God when they said they would serue the L. their God and obey his voice Ioshua made a couenant with them the same day ioyning God and the people togither So also 〈◊〉 stood by the pillar and made a couenant before the L. that they shold walk after the L. and keep his commandements and his testimonies and his statutes withal their hart withal their soul. Likewse to the same purpose we read 2 Chron. 15. They made 〈◊〉 to seek the L. God of their fathers and whosoeuer wil not seek the L God of Israel shal be 〈◊〉 whether he be sinal or great man or woman Thus we see the conditions of the couenaunt both what hee promiseth to doe and what hee looketh for at our hands Hee requireth of vs faith loue and obedience to become his people if we will haue him to be our God All these three parts of the couenant are mentiioned and expressed This is his commandement that we heleeue its the name of his sonne Iesus Christ and loue one another as he gaue commaundement for he that keepeth his commaundements 〈◊〉 in him and he in him and hcereby we know that he adideth in vs euen by the spirit that he hath giuen vs. The vses of the seconde end of a Sacrament are first to beholde the exceeding loue of god to ward his people vnworthy of his fauour Can there be a greater loue then this Certainely such as know the great rigour of the Law the infinit Iustice of God and the heauy burthen of sin and feele god to arraigne them the law to endite them their consciences to accuse them and their hearts to condemne them do finde nothing sweeter then to be eased of that burden to be acquitted of that iudge and to be freed from that condemnation For of all burdens sinne is the heauiest of all afslictions it is the greatest of all paines it is the sharpest and often presseth downe to the gates of hell Wherefore such as feele gods mercy in their misery May cry out with the Prophet in the reioysing of their spirit Blessed is he whose wickednes is lightned and u hose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitse Againe let euery one be carefull to keepe the former conditions of the Couenant which are to loue him againe and our brethren for his sake and to walke in holines and righ eousnes before him all the daies of our life Our sauiour Christ directing our loue to our brethren and teaching that the ftreames there of shoulde slow vnto our enemies she weth that if we loue them which loue vs the Publicans doe the same and if we be friendly to our brethren onely this is no singular thing Behold what loue the father
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
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
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
of washing away sins were found in the element of water Baptisme therfore is not the washing away of sins onely the bloud of Christ clenseth vs from al sin 1. Iohn 1 7. Againe this declareth the perpetuall vse of it in the church seeing it hath this effect to assure remission and forgiuenes of sins vnto this let vs bring our children of this let vs make them partakers from this let vs by no means keepe them and in this let vs continually renew our couenant with God Chap 2. That the parts of Baptisme are partly outward and partly inward Hitherto wee haue shewed how baptisme is taken and what it is In baptism we are to consider 2 things his parts and his vses For as in the former book when we spake of the Sacraments in generall hauing shewed what a Sacrament is we discended to his parts and vses wherein the perfect knowledge thereof consisteth so wee wiil obserue the same in handling the doctrine of the sacraments in particular The parts of baptisme are first to be opened the vses are to be reserued to their proper place The parts are 2. the outward and the inward parts This appeareth 1 Pet 3 Where of the baptisme that now is answereth that figure which is not a putting away of the filth of the flesh but a confident demanding which a good conscience maketh to God and saueth vs by the resurrection of Iesus Christ. Where the A postle teacheth that sinne cannot be washed awaye by that outwarde water but by Christs inward working which the outward baptisme doth shaddow In like manner Mar. 1. Truth it is I haue baptized you ' with Water but hee will baptize you with the Holy-ghost where the baptise sheweth that hee baptized outwardly but the force of it proceedeth from Christ who baptizeth inwardly So Act 2 Peter saide vnto them Amend your liues and be baptized euerie one of you in the name of Iesus Christ for the remission of sinnes and ye shall receiue the gift of the Holy-ghost Where the A postle declareth that in such as repent and beleeue the vertue of the Holy-ghost is ioyned with outwarde baptisme The outwarde partes therefore are one thinge and the inwarde partes are another that which is seene is one thing and that which is vnderstood is another thing This diuision of the partes of Baptisme affoordeth diuers good vses and putteth vs in minde of sundrye holy duties And first of all are there outwarde and inwarde partes of baptisme then we learne hereby that the outwarde partes are no vaine ceremonies no fruitlesse rites no vnprofitable actions that may be neglected or contemned but auaileable signes and effectuall seales of the sprinkling of Christs blood for the forgiuenes of all our sinnes Againe seeing there is such an vnion of the partes betweene themselues we must not contemue or dispise or deferre baptisme Wherefore the faithfull all delaies reasons and pretences set aparte haue speedily prepared themselues to do that which God commaundeth Wee haue a worthy example in Abraham when god required him to circumcise himselfe his sonne and all the males of his house and thereby to vncouer all their shames hee doth not inquire why God required this at his hands hee doth not complaine or consult with flesh and blood ouer all doubts faith got the victory and subdued reason vnder her and caused him with diligence readines and expedition to submit himselfe to fulfill the Lords will and performe it the same day that he commaunded it Of this duty likewise we see Paule was admonished by Ananias immediately after his conuersion Act. 22. saying Why tariest thou Arise and be baptized and wash away thy sinnes in calling on the name of the Lord. Whereby he sheweth that this tarying and delay in the matters of God maketh vs culpable in his sight True it is it is not the want of Baptisme simply that is demnable as is shewed afterward but the contempt of the Sacraments is dangerous and without repentance damnable as it appeareth The Pharisies and expounders of the law despised the counsell of God against themselues and were not baptized of him We know all neglect and contempt in heauenly duties is euill and bringeth with it a certain curse as the prophet saith Cursed is he that doth the worke of the Lord negligently We see in humaine and wordly thinges wise-men will not deferre the sealing of their writings and calling of witnesses when they haue giuen a promise to other or made a bargaine with other knowing that vnnecessary delay may breede vnrecouerable danger as wee see by the example of Ieremy when he had bought a field of his vncles sonne presently he weighed him the siluer enrolled it in a booke of remembrance hee signed it he tooke witnesses and left it written in roles or records hauing an instrument or euidence fairely drawne and sealed with the common seale if any thing should be called in question in time to come 〈◊〉 he like we see in Abraham long before when he had bought a possession of the Hittites for the buriall of his dead he weighed out and paied 〈◊〉 money among Marchants so the field and the caue that was 〈◊〉 withal the trees and appurteuances that were therin was made sure to him for a possession As these men when they had made the purchase would not delay the taking of assurance and security the like delaying and vnnecessary putting off the time from Sabboath to Saboath from meeting to meeting ought to be fhunned of vs otherwise thogh we should be free from contempt we cannot excuse ourselues of the neglect of au high and holy duty to God and our children Indeede we are not pricisely tyed to a certaine day in Baptisme as the Iewes were to the 8. day in their circumcision but that which the 8. day was to them a conuenient and orderly time is to vs. Now what time can be more conuenient more comely more fitte then the Sabboath day following when the Church is assembled That so it may be administred rightly reuerently religiously and conueniently in the publike meetings of the faithfull Againe the needelesse and carelesse deferring of this worke hath a grieuous threatning annexed of assured punishment and iudgement as it is set down The vncircumcised male in whose flesh the foreskin is not circumcised euen that person snalbe cut off from his people because he hath broken my couenant Whereby we see that whosoeuer shal neglect circumcision not fuffer himself be circumcised or shal approue the negligence committed by his parents shall bee none of the peop'e of God but shall be shut out from the society and barred from the fellowship of the faithful both in this world and in the world to come vnlesse hee repent of this sin And that the neglect of Gods ordinance draweth his wrath appeareth in the example of Moyses The Lord met him and would haue killed him because his son was not
seing they wer in the number of the professors of the faith beleeuers of the gospel for they are called disciples but whether they had receiued the gifts of the holy ghost Sixily if such as haue beene once baptized were to be repaptized because they are somtimes grosly ignorant and know not some necessary fundamentall point of religion concerning the Trinity concerning the offices or person of Christ and such like holy principles he Apostles themselues should haue been baptized again who conuersing with christ hearing his doctrine seeing his miracles knowing his behauior had yet tafled little of his spirituall and heauenly kingdome but dreamed that the Messiah should haue a temporal and earthly kingdome The Samaritans also should be baptized anew because being baptized they did not immediatly receiue the holy ghost Likewise Apollos should be baptized againe who was weake in knowledge vnderstanding only the baptisme of Iohn yet he was not rebaptized but Aquillia and Priscilla tooke him and instructed him farther in the faith of Christ and in the waies of God And if Baptisme were so often to be repeated as GOD of his mercy sheweth vs the errours of our minde and laultes of our life howe often should wee bee baptized Should not the faithfull many times not onelye in a yeare but sometimes in a daye require Baptisme Besides we must consider that these 12. Disciples were not ignorant of the Holy-ghost the third person in Trinity but of the extraordinary and miraculous gifts of the Holy-ghost which appeared in clouen tongues on the Apostles as the words are taken Act. 8 17 18 19 and Chap. 10 44 45 47 and chap. 19 6. For it were vnreasonable and absurd to imagine that such as are said to be disciples schollers of Christ professors of the faith and members of the church could be ignorant wholly of the Holy-ghost which Iohn saw come downe vpon Christ in a visible shape without the knowledge of which spirit none can be said to be a beleeuer and to be faithfull such are so farre from being admitted into the church that they deserue not to sit in the porch Neither may we thinke without intollerable iniury done vnto Iohn who was filled with the Holy-ghost from his mothers wombe that hee would euer haue receiued to his baptism such rude grosse disciples as had neuer heard whether there were an Holy-ghost Last of al if Paul had baptized these 12. Disciples of Ephesus why are they passed ouer in silence and not rehearsed where of set purpose he reckoneth vp such as were baptized by him he declareth how he baptized 〈◊〉 〈◊〉 and the houshould of Stephanas he maketh no mention at al of this History Nay if he baptized these might not the Corinthians haue taken exception against him and accused him of falshood and forgetfulnes And albeit the speak properly and particularly of the corinthians yet after warde hee extendeth his doctrin farther and concludeth generally that he knew not whether he had baptised any other which he wold neuer haue spoken if he had baptised the xii togither especially seeing he addeth Christ sent me not to baptize but to preach the Gospell And seeing the former 〈◊〉 was written after this History and as some suppose from Ephesus where these disciples dwelled as it may in part be gatheredout of chap 16. when Paulesaith I 〈◊〉 tary at Ephesus vntill Pentecost how can it be that the apostle baptising these Ephesians and writing his Epistle from Ephesus shoulde not remember them among the rest being many and also present with him before his face Thus we haue opened the meaning of this place which the vnlearned and vnstable haue wrested as they doe also other scriptures to their own destruction and we haue proued the Baptism of Iohn to be one and the same in substance with the baptisme of Christ and therefore to be neither vnperfect nor vnprofitable Thus we see that the vnion of the outward and inwarde parts togither teacheth that in baptisme the outwarde rites are no needles ceremonies that it must be ministred with all conuenient speede against those that deferre the same many weekes and monethes that it requireth our presence to the end of the administration therof that praiers may be offered vp by the church for infants to be baptized and our selues learne what we haue vowed to God We haue also learned that God testifieth his loue euen to the lowest in the church Nothing is done in the church but to the benefit of the whole and if we desire our children should be the children of god why do we not stay to aske it of God Or how shall we better know what our selues haue vowed and promised in our baptisme to God and how we haue bene answerable 〈◊〉 then by our continuall ptesence when it is administred Lastly this diuision of the parts teacheth that the baptisme of Iohn and of Christ differ not in the truth and substance thereof Thus farre we haue shewed that the parts of baptisme are partly outward and partly inward Now let vs see what these outward parts are and afterwarde proceede in order to the inward Chap. 2. Of the first outward part of baptisme AS we declared before in the former booke chap. 3. the number of outward parts of a sacrament so the out warde partes of baptisme are 4 namely the minister the word of institution the element and the receiuer All these though outward partes yet are substantiall and necessarie parts The first is the minister as the Ambassador of God sent out by him with 〈◊〉 to meddle in the matter of the sacraments as appeareth by the ministerie of Iohn by the commandement of Christ and by the examples of the Apostles The baptist when all men 〈◊〉 in their harts if he were not that Christ said to them Indeede I baptise you with water but one stronger then I cōmeth whose shoos Latchet I am not woorthy to vnloose And Iohn 1. he saith I am come baptising with water I knew him not but he that sent me to baptise with water said to me vpon whom thou shalt see the spirit come downe and tary still on him that is he which 〈◊〉 with the Holy-ghost And Math. 28. Teach all nations baptising them Now according to this commaundement and commission the Apostles went forth teaching and preaching to the people and ministring the Sacraments to such as were conuerted to the faith as we see Act 2. 38. Notwithstanding whereas Paule saith Christ sent me not to baptise but to preach the Gospell 1 Cor 1 17. it is not to be vnderstood hystorically but comparatiuely For his meaning is not simplie to relate and set downe his office wherunto he was called but by conferring it with his preaching as if he should say This is not the chiefe and principall ende of my calling and function to baptize the high worke of my ministery is to preach the Gospel Indeed they are both of
So the Prophet Ieremy saith Breake vppe your fallowe grounde and sowe not among thornes be circumcised to the Lorde and take away the fore-skinnes of yonr heartes ye men of Iudah and inhabitantes of Hierusalem least my wrath come foorthe like fire and burne but none can quench it because of the wickednes of your inuentions Circumcision was the thing wherin they bosted aboue althings it was their glory wheros they bragged to be a cirpeople peculiar to God Now the Prophets recall and reclaime them from trusting in outwarde signes and lying words that shall not profit and stirre them vp to confider the power and effect therof not to rest in cutting off a thin peece of skinne but to cut off quite and cleane their lusts and corruptions which rebell against the spirit This the Apostle teacheth euidently He is not a Iew which is one outward neither is that circumcision vvhich is outvvard in the flesh but he is a Ievv vvhich is one vvithin and the circumciston is of the hart in the spirit not in the Letter vvhose praise is not of men but of God The outward Letter is of no moment with God it must be the circumcision of the heart otherwise the circumcising of the flesh is nothing So if we woulde haue God to take vs for his people and heritage we must be all baptized in our hearts and our soules What will some say baptized in soule and in heart What is that Or how can this be Can the water wash the soule Surely the Water cast vppon our bodies is nothing if we haue not the truth of it As then the apostle Paule maketh a difference between inward circumcision of the spirit and outward circumcision of the letter insomuch that if they would haue the true circumcision indeed they must haue that which is within so is there a great difference between the baptism of the spirit and of the letter between that of the soul and the other of the body betweene that which is outwarde and that which is inward Whosoeuer would haue the true baptism indeed he must be clensed within repent of his Wickednesse mortifie his imaginations deny himselfe renounce his affections and offer vp his soule and body in sacrifice to God that he may renew and regenerate vs otherwise it is a certaine thinge we were neuer indeede and in truth baptized For as the Iewes were charged to be vncircumcised though the fore-skin of the flesh were cut off and so they were circumcised in body so we may in like maner be charged to be vnbaptized albeit we haue bin outwardly washed with water The Iewes chosen aboue all Nations to be the people of God were oftentimes condemned of forgery and fasehood for breaking the couenant of God and not answering to the truth thereof and were 〈◊〉 with the vncircumcisednesse of their heartes that they were worse then the heathen themselues a bastard broode witches children and vnworthy to be accounted Abrahams seede to the end they should bragge no more of their circumcision as Act. 7. Stephen a faithfull witnesse of God obiecteth against them Ye stiffe-necked and of vncircumcised heartes and eares ye haue alwaies resisted the Holy ghost as your fathers did so do you they shew the prophets which shewed before of the comming of that iust of whom ye are now the betrayers and murtherers where we see he discouereth their hypocrysie and setteth their sinnes before their faces telling them that as their fathers rebelled against god so the children followed their fathers footesteppes Do not these things concerne vs Though we haue not circumcision in action and practise belong they not to vs now a daies Yes euen to vs For we shall bee condemned for our vnclensed and vnsanctified heartes not answering to the truth of our baptisme For so much we profit by baptisme as we profit in mortification If then we be once baptized and washed with water we shall pay dearely for our desiling that sacred water which God hath appointed to so holy an vse True it is the water of it selfe is as nothing no other in substance and nature then that wherewith wee washe our hands but when once it is ioyned to the word and applyed to an holy end it is as it were an authenticall seale which God hath engrauen in it Now he that counterfaiteth the seale of a Prince shall hee not bee punished Behold baptisme is the seale of GOD which serueth not to seale conueyances of earthly possessions as house and landes but to assure vs that wee are called to the heauenly life and bringeth good assurance and warrant with it that we be washed from our sinnes by the blood of our Lorde I esus christ and borne again by his holy spirit Shall we break al and escape punished Let vs not then boast of our baptisme and Christianity to say oh we are baptized wee are christened we weare the badge of God these things these things I say will cost vs deere if we make not our baptisme auaileable to our selues and our owne soules by killing our corruptions for thereby we shew our selues like vnto the foole that maketh a vow and immediately after breaketh it Now although we professe the Gospell yet you shall finde a great number that knowe not this vse of baptisme neither wherto it auaileth nor to what endes it was ordained They cal it indeed their christend ome but are altogether ignorant of the nature therof are vnacquainted with the effect of it This will cost them decrely for abusing such a pledge-token at Gods hands seeing it is a meanes whereby we are vnited to our Lord Iesus christ and ingrafted into his death and resurrection Wherefore whereas many haue receiued baptisme in their infancy and haue liued 40. or 50. yeares in the world without knowing to what end they were baptized it had been better for them that they had beene borne dead or perished in their mothers wombe as as vntimely fruite then to haue vnhalowed so holy and precious a thing Thus of the third and last vse of baptisme as also of the parts thereof and generally touching this whole Sacrament The end of the second Booke THE THIRDE BOOKE of the lords Supper being Christs farwel-token to his church and a sweet pledge of his woonderfull kindnesse toward mankinde where in the truth of this Sacrament is manifested the parts are deliuered the vses are shewed the doctrine of the reformed Churches is cleered the errors of the church of Rome are euidently conuinced and the meanes set downe how euery one is to be prepared to the worthy receiuing thereof with fruite and comfort CHAP. 1. of the names and titles of this Sacrament together with the reasons and vses thereof IN the former Booke we haue spoken of baptisme the first sacrament of the church together with the partes and vses thereof Now we are to set downe the doctrine of the Lordes supper which is the second sacrament For after that God
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
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
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
The agreemēt between the Word sacraments g Heb. 4. 1. h Heb. 4 〈◊〉 Ioh. 2 19 k Mat. 21 8 l Ioh. 12 16 m Difference betvveen the word and sacraments n Math. 28 19 Matheteusate Acts 8 36 q Acts. 10 47. r Booke 2 Chap. 6 and 7. s 1. Cor 20 24 t Mat. 7 6 4 How the sacraments are more effectuall then the Word a Horat. lib. de arte poeti Segnius irritant animos demissa per aures quam quae sut oculis subiecta fidelibus c. Vse 1. b Iohn 20. 25. Vse 2. c Rom. 1 16 and 10 14. d Act. 15 21 and 19. 4. and 2. 42 46. e 1 Cor. 1 24. a Arist. poster lib. 2. cap. 1. b Cicero de offic lib. 1. c The word Sacrament is not in the Scriptures d cicer de of fic Lib. 1. e A Sacramēt properly is the souldiers oth metapherically the churches bād binding them to God f A Sacramēt considered 2. vvaies g What a Sacrament is h Gen. 17. 11 i Rom. 4. 11. k Agust de doct christ lib. 2. cap. 1. l Sacraments were instituted of God alone m Gen. 9. 13. 14. 15. n Gen. 17. 10. o 1. Cor. 11 23 p Mat. 28. 19. q Mat. 15. 9. Vse 1. r 1. Tim. 3. 2. 3. s 〈◊〉 〈◊〉 may deliuer the good thinges of God t 1. Sam. 2. 22 23. 1. Sam. 3. 11 a Math. 23. 2. 3 Phil. 1. 16. 17 18 b 1. Cor. 3 6. 7 Vse 2. c Deut. 4. 2. d Reuel 22. 18. 19. Vse 3. e 1 Cor. 11. 29 f 1 Cor. 10. 19 g Act. 2. 38. h Gal. 3. 27. Vse 1. i Rom. 2. 28. 29. k Col. 2. 11 12. Vse 2. l Christ is offered to all but receiued onely of the faithfull m 2. Thes. 3. 2. Vse 3. n Gal. 5. 12. o Reuel 2. 14. 20. p Ezek. 18. 20 q priuat men are not to medle vvith the censures of the church Vse 4. Vse 5. r 2 Cor. 2. 16. s Ezek. 18. 22. t Gen. 15. 6. u Rom. 4. 10. 11. a How the Sacramentes may be said to conferre grace What are the parts of a Sacraments b Iren. lib. 4. cont haeres cap 34. c chrisost hom 83. in math d Rom. 2. 28. 29. e Col. 2. 11. f Act 8. 13. 21. g 1. Cor. 101. 2. 3. 4. 5. h Math. 3. 11. Gen. 17. Ex. 〈◊〉 Vse 1. i Gen. 17. 11. k Exod. 12. 13. l Luc 22. 19. 20 1. Cor. 5. 7. n 1 Cor. 5. 7. o Ioh. 1. 29. p Ezek. 36. 25. q Math. 26. 28 Cor. 11. 24. Vse 2. r Gen. 41. 4. Vse 3. s Exod. 12. 26. 27. ch 13. 14. 15. t Iosh. 4. 6. 7. 8 21. 22. 23. u Psal. 78. 2. 3. 4. 5. 6. 7. a How to teach our children the meaning of the Sacramentes a What 〈◊〉 parts are b Foure outward parts of a Sacrament c The minister is the first outward part of a sacram d Rom 10. 15. e Heb 5. 4. 5. f Ier. 23. 21. g Reasons why the ministers onely are to administer the Sacraments h See Book 2. cap. 3. i cicer Philip. 13. est asinius quidam senator voluntarius lectus 〈◊〉 k 1 Cor. 12. 12. 14. Rom. 12. 4. 5. l Iosh. 5. 14. m Eph. 4. 15. n Heb. 3. 5. 6. o Reuel 12. 5 p Math. 3. 11. Vse 1. q 1. king 2. 35. Vse 2. Vse 3. r Ioh. 1. 29. s 1 Cor. 3. 6. t Math. 3. 11. u 1 Cor. 3. 22. a 1 Thess. 5. 13 a The word of institutiō a necessary part of the Sacrament b August in Ioh. 13. Tract 80. c Math. 28. 19 d Math. 26. 26 27. e Esa. 6. 6. 7. f Ioh. 20. 22. Vse 1. g Vnderstanding of the institution required of al h a great comfort to all gods childrē whether rich or poore i Exod. 4. 22. k Rom. 8. 17. Gal. 4. 7. Vse 2. l Gen. 9. 11. m Heb. 13. 4 Vse 3. m Heb. 13. 4 a The signe is an outward part of the Sacrament b Mar. 14. 25. Vse 1. c We must not make the signe an Idol d 2. King 5. 12. 14. e Gen. 3. 22. f y. Sam. 4. 3. Vse 2. g Transubstantiation ouerthrown h Iren. lib. 4. contr haer c. 34. i Ioh. 6. 33. a The receiuer is an outward part of the sacrament b Gen. 17. 12. c Math. 28. 19. d Math. 26. 26. 27. Vse 1. Vse 2. e Bellar. de sacram Euchar lib. 4. cap. 2. f Book 3. ch 6 Vse 3. g 1 Cor. 10. 1. 2. 3. 5. h Math. 3. 7. 8. a What Consecration is b Math. 26. 26. Mar. 14. 22. Luc. 22. 19. 1 cor 11. 24. c Luc. 9 16 d Ioh 6 11. e 1 Tim. 4 f iustin in apoll 2 Vse 1. g 1 cor 10 16 Vse 2. Vse 3. h concil Trident. sess 7 can 11. i 〈◊〉 faciendi quod facit Ecclesia Bellar de sacra lib. 1 cap 27. k The Sacrament dependeth not vpon the intention of the minister l Phil 1. 18. Math 23. 2. 3. m Gen. 27. 1. 4. 33. n 1 cor 2. 11. o Bellar. lib. 1. de sacra c. 28. p Bellar lib. 1 de sacra c. 27 q See more Book 3. c. 7. a 1 Cor. 3. 7 b 1. Pet. 3. 21. c 1 Tim. 4. 8. d What are the inward inuisible parts of a Sacrament e The proportion between the parts f The first inward part of a sacrament is god the father Vse 1. g act 16. 14. Vse 2. h Iohn 6. 32. a The second part of a Sament is the holy 〈◊〉 b Math 3. 11. c Luc. 3. 22. d 1. Cor. 12 13 e Tit. 3 5. 〈◊〉 Vse 7. 1 f Eph. 1. 13. Vse 2 g Esa. 59 21. 〈◊〉 Ioh. 2. 27. i act 10. 44. k Mar. 16. 20. l Ioh. 14. 26. m Deut. 29. 2. 3. 4. n Luc. 13. 24. Rom. 9. 16. Vse 3. o Against ana baptists depending on reuelations a Christ is 〈◊〉 3. inward part of a Sacrament b 1. cor 10. 1. 2 3. 4. 5. c Gal. 3. 27. d Rom. 6. 4. 5. e 1 cor 10. 16. Vse 1. f Mar. 8. 24. g 2. cor 4. 8. 〈◊〉 h 1. Iohn 5. 4. i Rom 8. 31. Vse 2 〈◊〉 k Heb. 1. 2. l 1 Cor. 21. 22. 23. a The last invvard part of a sacrament is the faithful receiuer b Rom. 14. 23 Heb. 11. 6. c Iohn 17. 12. d act 5. 4. 9. e act 15. 9. f act 8. 23. g Heb. 4. 2. h Rom. 2 〈◊〉 i 1 Cor. 11 20 Vse 1. k Panem domini non panem dominum August hom in Ioh. 65 l Ioh 20 6 7 Vse 2. Vse 3. m 1 cor 11 30 n Leuit 26 14 15 21 Deut 28 15 16 20 21 o What we are to do in iudging our selues a Three chief vses of the sacraments b Pet. 3 21 c august 〈◊〉 dei lib. 25 cap. 25 d 2. cor 1 20 e Rom 4 5 10 11 f Act 8 36 g act
cor xi 28 a The summ of the 1. book b Genes 2 9 c. c Hebru 4 2 d 1 cor 14 24 e What a sacrament is f Math 23. 2. 3 g Ioh. 4. 2 h Dcut. 42 i 1 Cor x xvi k In a Sacrament consider hisparts and his vses l The partes are outward and and inward m The outward partes of a 〈◊〉 are 〈◊〉 the 〈◊〉 the 〈◊〉 the signe the 〈◊〉 n Mat. 28 19 o Esay 6 6 7 p Mark 1 5 q Gen. 17. xii s 1 Cor. 3 7 t Tit. 3 56 u 1 cor x 3 a Rom 8 32 b Rom. 14 23 c Actes 〈◊〉 36 d 3 cheef vses of a Sacram. e Roma 4 xi f Gen 17 1. xi g Ephes. 2 〈◊〉 h Mark 9 23 i Rom 8 xv k Num 23 19 l 1 Iohn 3 23 m 1 cor 6 xix xx n 1 pet 1 18 19 o The sacraments 〈◊〉 the new testament are only two p 1 Cor. x i. 2 q Act 20 27 r act xv x. s Au. ust de 〈◊〉 ch 〈◊〉 〈◊〉 3 cap 9. t Pet lumb lib 〈◊〉 4 dict 2. u The number of seauen sacramentes is false and forged a Confirmation no Sacrament b act 8 5 xiiii xv xvi xvii c Penance is 1. 0 sacramēt d i Ioh i 7 e matrimony is no Sacrament f Heb xiii 4 g gen 2 xviii h i cor 6. 7. 7 37 i Orders no sacrament Extreame vnction no sacrament l Iames 5 14 m The summ of the 2 book n what b ap o Exod. xii 48 p Ephe. 5 26 r The outwa parts of bapt are 4 s Math. 28 19 t Math. 28 19 u act 8 36 a Bellar. de sa Bapt cap 26 b Iosh 5 5 c act 8 36 d Infantes haue interest in baptisme as wel as their parents e Col. 2. xi f Act. 16. 15. 33 g cor 1 i4 16 Mar. x. xiii xiiii xv h Psal 51 5 i Eph. 6 4 k The inward parts of bap are foure l Math. 28. 19 m icor xii xii n Act xvi xiiii o act 2. 38. i Pet. 3 xxi q Eph 5 26 27 r The propovtion betwixt the outward and inwarde parts of bapc s Three vses of Baptisme t 1 cor 6 xvii v Gal 3 xvii a Marke 1 4 b Deut x xvi d The summe of the 3. book f 1 cor 10 16 g 1 cor xi xx h actes 2 42 i 1 cor x 21 1 cor xi 25 k What the Lo supper is l In the 〈◊〉 supper consider his partes and his vses m The outvv parts are four n 1 cor xi 23 o Luke 22 19 p Tertul. li 4 cont 〈◊〉 august cont adimaut c 12 q Gen. 17 x r Mar. xiiii 22 s 1 cor x xvi t Heb. 4 15 Obiect Answer u Aug epist. 57 ad Dardā a Gal. 3 xv c Mat. 26 26 〈◊〉 d Reuel 6 9 x e 1 cor 11. 20 f What consecration is g the inward parts of this Supper are 4 h Rom 4 25 i Reuel i 4 k Hebr. xi 1 l Luke 22 19 m Iohn 6 54 n iIoh 5 xii o Titus i i p The proportion betvvixt the outvvarde and invvard partes of the Supper q The vseso the lords sup are three r 1 Pet. 2 24 s Ephe. 5 XXX t Rom. 8 38 u Iohn XV 6 a 1 Cor. X. 17 b 1 Cor xi 28 c Ierem. 17 9 d Hag. 2 14 e Ioh xvii 3 f 2 cor xiii 5 g Psa6 26 6 h Math 5 23 i Rom xii 18 a 2 Thes 2. b 1 cor 14 25. The meanes of Antichri preuailing 〈◊〉 the world c Bellar lib 4 de notis Eccles cap 14 d Bellar de imagin sanctor li 2 c 〈◊〉 e Bel de euch lib 4 cap. 21 f Bel de Pont Rom l 2c 31 Antichrist is a disguised enimy playing the wolfe in sheeps clothing The subtile practises of the aduersar to restore their kingd greatly decaied g Eph. 6 17 h Prou. 6 19 N D. alias Noddy Warn-word counter 1. c. 4 pag. 46 The Warn-word is deuided into two encuonters Harmony of Churches l Euseb. lib. 8 hystor cap 1 The agreemēt betwixt the reformed churches about the Sa. m Iren. 〈◊〉 haeves lib. 4. 34. The disagreemēt betwixt the reformed churches about the sup Warr. vvord Encount c. 14 Acts of agreement printed in Latine The dissentions of the papists among themselues Popish writers ioinvvith vs in the greatest controuersies o Iudg. 7 22 p Deut. 32 31 Popish qvarrels one with another Quest wherin the school men are at variance q Tom. 2 tra 2 cap 3 r Bel. de euch lib. 1 cap. 2 s Gloss in can trious in ver miscere t Durand iniration dium offic lib 4. u Bonauen in 4. sent dist 13 art 2. quest 2 a Antor pa 3 tit 13. c 6. sect 3 de defect 〈◊〉 b non corrupta emittuntur 〈◊〉 in 〈◊〉 bus sluxum The saying of a Popish Doctor d acts mon. page 1691 De consecrat dist 2 f Caietan tit 2. tr 2 cap 5 g de consecr dist 2 can ego 〈◊〉 h Lumb lib 4 sent dist 12. i In 4. Sent. dist xi que 3 k Occam lib. 4 quest 6 l In 4. sent quest 6 m Durand in lib. 4. sen. dist 11. n Thom. 3 quest 75 o Bel. de Enchar li. 3 ca. 1 p Sent. lib 4. dist 13 q ansvv to art 23 diuis 1 r Ioh de burg de 〈◊〉 〈◊〉 cap. x s Alex. de Hales part 4 qu. 〈◊〉 5 memb 〈◊〉 t anton de defect 〈◊〉 3 part sum 3 u 〈◊〉 de Palude a S. Hugh of Clunice b Conc Col. c De consecr dist 2 sect Qui bene d Th walden tom 2. qui de Sacram est cap 46 Diuersity how 〈◊〉 are ingendered in the Eucharist Difference betvvixt chri body the Sacrament e In repor d. x quest 3 f opus 58 c. 13 g In repor di 8 quest 2 Foolish quest disputed by 〈◊〉 the Papistes h Bel de euch lib 3 cap x i Tho. aquin in 3 qu 76 ar 30 k Bel. lib 1 de sac euch ca 5 l Gab. Biel. in lect 37 in cā Cajetan in 3 par Tho qu. 73 art 3 The institution of Christ expounded n 1 Cor x 16 o Tert cont Marcion li 4 p Chrysost. in Mat. hom 83 q Am de illis qui mit myst cap 9 r Aug in psal 30 epi 23 ad Bon. cō adam cap 12 s De consecr dist 2. t Gel as cont Eutich u Aug. in ser ad infant Popish expositions of ch institution How the papistes vnderstand the breking in the supper what the papists vnderstand by the pronovn this a Ios angl de mist mis c 17 Durand lib. 4 b Bel de euch lib 1 cap 11 c Thom lib 4 sent di 8 ar 6 A briefe collection of popish interpretations d Scholiast Maximus e Tertul. con Marciō lib. 4 f chrysost in epist ad Caesar Monach g Chrysost in oper imperf homil xi in Iohannem h Bellar de Sacr Euchar lib. 2 cap 22 Foure profitable obseruations Vnity often-times out of the church i Gen xi 6 k Exod 32 3 l Psal. 2 1 2 cum act 4 26 m Num. 16 xi n King 22 13 o Mat. 27. 22 p Reue 13 16 r Gene. 13 7 s Luke 22 24 t Math. 20 24 u Galat. 2 xi a actes 15 39 b actes 11 2 c 1 Cor. 1 11 d Onuphr in Chro. Rom. Pontif e Platina f Sigon de regn Ital. li. 6 g Metrop lib 2 cap. 22 h Ierem. 2. 28 The sum of the 2. Booke The sum of the 3. Booke Popish corruptions in the Supper l Conc. Trid sess 22 cap. 2 m cerem Rom eccle lib. 1 sect 2 5 12 n Xeno grop lib. 8 o Quin. curti de rep gest Alex. lib 3 Ieremy x 8 The pa. God c 1 cor 2 xi d Tho. part 3 quest 8 3 Gerson cont Flor Extran de colobrat Missae r 1 qu. 1 can 5 quis 1 qve 1 can qoicun Venalia 〈◊〉 templa sacer dotes altaria sacra coronae ignis thura preces coelumest venale deusque Mātu Calam lib. 3 Rom. 14 23 u See Book 2 cap. 5 u Reuel 18 4 a Theocrit in Bvcol b conc Trid 〈◊〉 22 cap 2 can 1 3. The Masse of S. anthony c alan desac euch cap. 32 d Gab. Biel e Hebr 7 27 f Sermon 91 237. 〈◊〉 g Ierom. in prou cap 11 h Deut 16 10 i Suetō in Ca lig cap 25 breui missam fecit k Catechume ni l 1 Pet 3. 15 m Cyprian lib 3 cpistol n Gregor dialog 〈◊〉 2 cap 23 o What the Masse is p How this sacrament may be called a sacrifice q Heb. 9. 15 16 ch x x r Luk 19. 1 s 1 cor xi 19 t 1 Thess. 5 21 u Heb. 13. 9