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
Sacrament are confuted and condemned as their creame their tapers their crosses their censors their salt their spittle their holy-water their exorcisinges and conjurations hauing also an opinion of saluation and worshippe annexed vnto them These men as if it were a base and contemptible thing to baptize with Water onely according to Christes commaundement haue brought in a new word and new elements 〈◊〉 that is new drosse and new filth into the church and into the sacraments of the church as salt that we may bee seasoned with wisedome and bee kept from purrifying in sinne oyle that we may bee safe from euill suggestions spittle that our eares may be opeto heare the word and our Nostrils to discerne the smell of good and euill crosses that all our sences may bee defended against the euill spirit True it is if all the other partes and actions be obserued these inuentions and additions which are so many abuses make not baptisme void neither bring a nullity therof notwithstanding these beggerly ceremonies as they are destitute of the testimony and aprobation of the first and auncient Churches so they corrupt the pure simple and sincere institution of Christ None were vsed when Christe was baptised neither gaue he any such thinge in charge to his Apostles neither were they in vse in the Apostles times neither did they deliuer them to the pastors and teachers which they ordained in euery citty For Peter saith Can anie man forbidde water that these should not be baptized Hee calleth not for oyle salt spittle creame or any such thinge but only for plaine common and ordinary water Thus in one sacra they find many sacraments and inuent tipes shadows similitudes and significations in the immediate seruice of God wheras we haue the body itselfe that is christ alredy They make these outward things able to giue grace power and strength against the deuill But the Apostle teacheth that the weapons of our warfare are not carnal they are spiritual that must defend vs from euill If they refer al this trash and trumpery not to the substance of the sacram but to order and comelinesse do they not thereby blasphemously accuse the baptisme of Iohn and of the Apostles of Christ of vncomlinesse and disorder Whereas the comlinesse and dignity of the sacraments is to be esteemed by the word of God by the institution of christ by the simplicity of the gospel and by the 〈◊〉 of the Apostles Nothing is more comely decent and orderly then that which christ commaundeth and aloweth nothing is more vncomly or vnseemely then that which man inuenteth in the seruice of God and in the celebration of the Sacraments thereby inuerting and peruerting the holy ordinances of God Thirdly if washing with water be an outward part of baptisme which pertaineth to the flesh but teacheth not to the conscience which toucheth the body but clenseth not the soule then the bare want of externall purification cannot bring the danger of eternal condemnation Wherefore children dying without baptisme are not reiected because they want baptisme for children that are elected are saued though they dy before baptisme and they that are not elected are condemned though they be baptized For it is not the want but the continual contempt thereof that is damnable Circumcision was as necessary to the Iewes as baptisme is vnto vs. But all did not perish that died vncircumcised therefore all perish not that dy vnbaptized And if the saluation of the child did depend vpon the outward sacrament it had beene an hard thing in the Lord who wil not the death of a sinner to haue required the deferring of it one weeke one day one houre one minute We see in Ioshuae it was omitted 40. yeares while they were in the wildernesse through their continuall iournies and vncertaine abode in euery place yet it were an hard cruell and bloody conclusion to determine thereupon that whosoeuer among them during that time dying before he was circumcised was damned When Dauids child died the seuenth day which was before he could be circumcised circumcision being limited to the 8. day he did not cry out pittifully it is damned it is damned but arose from the earth washed himselfe anointed his bodie chaunged his apparrell refreshed himselfe cheared his wife came into the house of the Lord worshipped God praised him for al his doings made his seruants that attended on him wonder at his comfortable behauiour and said he should go to his child but not his child return to him againe But if he had thought all condemned that die vncircumcised his lamentation would haue exceeded for he had cause to haue sorrowed more after his death then he did in the childes sicknes and if circumcision had bene of such absolute necessity he might haue said The child being now dead why should I not fast why should I not weepe why shoulde I not afflict my soule seeing I cannot bring him againe or restore him to life to be circumcised But because he sorrowed not as one without hope and hee 〈◊〉 not on this or any like manner it appeareth that his faith apprehended the saluation of the childe and feared not his damnation through vntimely want of the outward sacrament Now God is not streighter and harder to vs vnder the gospell then he was to the Israelites vnder the law he is no lesse able and willing to saue now without baptisme then in those dayes he was without circumcision Againe how foolish vaine and vnreasonable a thing is it to put life and death saluation and damnation into the hands and libertie of mortall men as of the parents that shoulde bring them or of the minister that shoulde baptize them or of others that performe other duties vnto them whereas eternall life and saluation standeth sure and setled vpon the brazen pillar of Gods election who knoweth who are his and vpon his mercifull promise in his couenant and not vppon the lust and pleasure of any man as we see in the example of Iacob of whom God saide I haue loued him before he was circumcised nay before he was born or had done either good or euill Furthermore we haue shewed before that many beleeued repented and had the Holy-ghost before they were baptized Yea the theefe vppon the crosse repented of his sins and beleeued in Christ yet was neuer baptised notwithstanding he was receiued to mercy and certainely saued as Christ saith This day shalt thou be with me in Paradice Besides there is no greater necessity of baptisme then of the Lordes supper but we maie be saued without the Lords supper therefore also without baptisme Lastly if al persons dying without baptism bee condemned then infinite multitudes of children shold or may perish and be damnd without their owne fault through the carelesnes of others but none perish without their owne fault therefore all dying without baptisme are not condemnd To these we might 〈◊〉 the testimony and
partakers of the sacrament with the faithfull seeing they are enrolled in the fellowship of the faithfull And who shall depriue them of the seale of the couenant seeing they are partakers of regeneration and remission of sinnes Heereupon thus we reason whosoeuer are in the couenant and Church of GOD to them belongeth baptisme which is the seale of the couenant but infants are in the couenant and of the Church therefore to them belongeth baptisme which is the seale of the couenant Againe to whome the promise appertaineth they may and ought to bee baptized but the promise was made euen to infants therefore they may and ought to be baptised Furthermore to whome forgiuenes of sinnes and the Holy-ghost are promised and giuen they ought by no meanes to bee denied the outwarde signe but forgiuenesse of sinnes and the Holy-ghost are promised to infantes and giuen vnto them therefore infantes ought not to bee kept from the element of Water no more then such as are of yeares of discretion Thus much of the first point putting children into the right and possession of Baptisme as if it were the right heires into their inheritance from which they haue bene wrongfully and vniuftly dispossessed Hauing now sufficiently prooued by the scripture that children are to bee baptized it remaineth that wee shoulde maintaine this assertion against the cauils of the Anabaptists For as the former reasons grounded vppon the euident demonstration of the worde as vppon a pillar that cannot be shaken may perswade vs to embrace the truth so the weakenes and sophistry which appeareth in the Obiections of the aduersaries ferueth to confirme vs in this perswasion But let vs examine what is the strength of them First they obiect it was neuer cōmanded that infants shold be baptized I answer vnblamable examples and practises not contradicted are in the nature of precepts Againe the will of God approuing and appointing childrens baptisme appeareth in that it came in place of vncircumcision Baptisme is our circumcision Besides we haue a generall commaundement Go teach all nations and baptize them And the Apostle saith all were baptized in the cloud and in the sea Christ saith al nations the Apostles saith all the Israelites let them shew where infants are excepted and exempted for wee hold this as a certaine principle that a generall commaundement includeth the particular and comprehendeth the same vnder it as well as if it were by name expresled Secondly they obiect if infants may be baptised then they may be admitted to the Lords supper for why should not the supper be giuen to the whole church as well as baptisine I answere there is not the like reason and respect of both There is great difference betweene these two sacraments For baptisme is a signe of our entrance and receiuing into the church so that the Supper is to be granted to none but to such as are baptised and are fit to beare strong meat being instituted for our confirmation and sealing vnto vs that God hauing once receiued vs into the church will also euermore preserue vs in it that we neuer fall from it nor forsake it and will nourish and cherish vs by the body and blood of Christ. Wherefore the Lord Iesus to shew that his Supper was not for children but for men would not administer it in the element of milke which is for infants and for new borne Babes but in bread and wine which are for stronge men that are of age Againe sundry conditions and considerations are required in the supper which debar young infants that although they are to be baptized yet they ought not to be admitted to the Lords supper seeing by their young yeares they are excluded For it is required of all those that come to this supper to shew foorth the Lords death to discerne the body and blood of Christ and try themselues whether they haue faith and repentance But infants cannot doe these thinges they cannot shew foorth the Lordes death they are not apt to discerne his body and blood they are not able to examine themselues and therefore infants for good causes are excluded from this Supper Thirdly they obiect that it is said Teach and baptize and again He that shall beleeue and be baptized shall be saued where vpon they conclude that such as beleeue not are not to be baptized inasmuch as Christ before baptisme commaundeth teaching and afterward ioyneth baptizing with beleeuing But infants are not capable of doctrine neither do they actually beleeue therefore they are not to be baptized Again if repentance be necessarily ioyned as Act. 2 Amend your liues and be baptized then infants must be separated and secluded who cannot repent But repentance is necessarily required therefore infants are to be barred from the sacrament of baptisme I answere first those sentences are not generall to all but belong onely to men of sufficient yeares and discretion to discerne betweene good and euill By this fraud of extending stretching and falsely applying generall sentences of Scripture a man might reare and raise many monstrous conclusions If a mā would go about to proue that children are not to be nourished and sed with coporall foode because the Aposte would haue none to eate but such as labour were he not worthy to be spitted at or hissed out of the schools because he carrieth that indifferently to all ages which is limited and restrained to a certaine age So must we not rack and rent asunder the generall sentences of scripture Except ye repent ye shall al perish faith commeth by hearing hearing by the word of God he that beleeueth and is baptized shal be saued These belong onely to men of discretion and are not to be applyed to infants whom they do not concerne Againe Christ in those words instructeth his Apostles what order they should obserue in the conuersion of the Gentiles first they must instruct them in faith then baptize them being instrued and lastly guide them in true obedience being instructed when he addeth Teaching them to obserue what soeuer I haue commaunded you Besides if they strictly vrge and stifly stand vpon the wordes as they literally lye in order why may we not first baptize them before wee teach them because it is said baptizing them in the name of the Trinity and teaching them to obserue what I commannd But hee intreateth in this place of such as are growne vppe which must first haue knowledge in the gospell faith in Christ and repentance from dead workes before they bee baptized but infants are baptized by reason of the promise made to their parentes Moreouer we might oppose vnto these the example of circumcision which we know and they are not ignorant was giuen to infantes who could not yet beleeue so that such as bar them from baptisme because they are not capable of faith and repentance might in like manner exclude the infants of the Isralites from circumcision Baptisme
According to his mercy he saued vs by washing of the new-birth and the renewing of the holy-ghost which he shedde on vs aboundantly through Iesus Christ our sauiour All these testimonies teach vs that the Holy spirit of God is a necessary inward part of this sacrament and that the baptisme of the spirit ioyned to the word giueth force vnto it who worketh in our soules that which water doth in our bodies so that without the spirit it is nothing From hence we learne that it is not the dipping of vs into or the sprinkling of vs with water by the Minister that maketh vs partakers of Christ but it commeth from the vertue of the spirit who in time performeth what is represented by outwarde signes and promised by the worde Againe we learne heereby that the spirit is true God equall with the father and the sonne For who is able to make the worde and Sacramentes auaileable but onely God Seeing then this is the proper worke of the Holy-ghost to open the heart to teach the conscience to seale vppe to the daye of redemption and to helpe our infirmities in heating in praying and receiuing the Sacraments he must needs be acknowledged to bee true God the giuer of these graces So we see that in the forme of the administration of this sacrament the blessed spirit is named and rehearsed and hath his order togither with the father and the sonne This therefore is a principle of our faith to be learned confessed and beleeued Thirdly we are heerby to take heed and beware that we giue not to the word that which is proper to the spirit he ingrafteth vs into Christ he keepeth vs that we fal not from Christ he maketh the word and promise of the institution profitable vnto vs without whome it shoulde be vnto vs as sounding brasse or a tinckeling Cymball Wherefore as GOD the father in mercy maketh the promise so his spirite must assure it to the Consciences of all the faithfull Lastly let vs learne whensoeuer we come to the Worde or sacramentes to craue the gracious assistance of the blessed spirit to guide direct and regenerate vs to eternal life to sanctifie vs and to assure vs of gods endlesse fauour in Christs Iesus as 1 Ioh 5. There be three which beare witnesse in heauen the father the word and the holy spirit and these three are one The Holy-ghost by his grace and vertue worketh in vs steadfastly to beleeue the truth of Gods worde and the gratious promises of saluation as he is the author beginner and begetter of faith in vs so he increaseth it and maketh vs fit to receiue Christ and to apply him with all his gifts vnto our selues and sendeth vs into the full fruition and possession of Christ. He is our comforter to certifie vs of our reconciliation to god and to make vs reioyce vnder the crosse knowing that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of god is shed abroade in our harts by the holy-ghost which is giuen vnto vs. He is the earnest and seale of our inheritance by whom we are sealed vp to euerlasting life Thus we see that howsoeuer the increase and 〈◊〉 of faith is assigned to the sacramentes yet this grace proceedeth from the holy-ghost who is vnto our faith as marow vnto the bones as moysture vnto the tree and as a comfortable raine vnto the fruites of the earth If this inward maister and teacher be wanting the sacraments can worke no more in our mindes then if the bright Sunne should shine to the blind eies or a loud voice sound in deafe eares or fruitefull corne fall into the barren wildernesse Wherefore least the word of saluation should sound in our eares in vaine and Sacraments ioyned to the word should be present before our eies in vaine the spirit worketh in vs whensoeuer we come vnto them aright he mollifieth the hardnesse of our heartes he frameth vs to new obedience and assureth vs that God offereth to vs his owne sonne for our iustification and saluation For euen as the seede that falleth into a barren soile dyeth and rotteth yet if it be so wen in fruiteful grownd wel tilled manured it bringeth 〈◊〉 good increase with gain aduantage so likewise the word and the sacramentes if they hit vpon an heard neck and fall into a barren heart bcome vnprofitable and vnfruiteful but if the effectual work of the spirit accompanieth the hearing of the one and receiuing of the other they are profitable auaileable and comfortable Thus much of the second part Chap 10. Of the third inward part of Baptisme THe third inward part of baptisme is Christ represented and signified by the water For as the A postle teacheth That the blood of bulles and calues cannot take away sinne so the water in baptisme cannot wash away sinnes It toucheth the body washeth it clenseth and purgeth it but it can proceed no further For this cause the beleeuers are said to be baptized in the name of Christ as Act 2 38. He baptized euery one of you in the name of christ So chap. 19 5 They were baptized in the name of the Lord Iesus Not meaning heerby the forme and manner of baptizing but the fruite foundation and end of baptisme Likewise the Apostle sheweth the same 1 Pet 3 21. Baptisme answering to the figure of the Arke saueth vs by the resurrection of Iesus Christ. There is no more force in outward baptisme to saue the whole vertue and force floweth from the streame of Christs blood as the true materiall cause thereof wherein the power of in ward baptisme doth consist The truth being euident that the pouring out of the blood of CHRIST is one of the inward partes of Baptisme let vs see the vses The vse of this part teacheth diuerse pointes First that the outward washing with water is not the washing away of sins for then whosoeuer were dipped in it should receiue forgiuenesse of sinnes repentance from dead workes and sanctification of the spirit whether he beleeued or not which is otherwise as we see Act. 8 22. Also they should not and could not be Christians and eternally saued which are not outwardly washed but departing this life without baptisme they should perish in the next world without redresse or redemption and so our condicion were worse then the Iewes their condition in times past and the grace of God more restrained vnder the Gospell then it was vnder the law Moyses offering more mercy then Christ himselfe So then the washing with water serueth to ratifie the shedding of Christs blood for the remission of our sinnes and the imputation of his righteousnesse to our instification as 1 Ioh. 1 7. The blood of Iesus Christ his sonne doth clense vs from all sinne So Reuel 1 5. He hath loued vs and washed vs from our sinnes in his blood and
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
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
without many contradictions For if christs body be visible how can it be inuisible If it haue al the properties of a naturalbody how can it be without the properties of a natural body If it be finite how can it be infinite Lastly if it be an inseparable necessary adioynt to a true body to be contained in one certaine place how then can it be true that his body is in ten thousand places without any circumscription So then Gods omnipotency cannot build vp the monstrous worke of the reall presence inasmuch as the body of Christ cannot be brought within the slender compasse of a mathematicall cake without falsehood and destruction of all the properties incident vnto a true and naturall body Lastly as an esfect of Gods omnipotent power they obiect the bread and Wine are turned into the flesh and bloode of Christ appearing bread and Wine still by a wonderfull Myracle which is wrought by the wordes of consecration and by a mighty worke of God This obiection hath beene sufficiently answered already Wee haue proued that euerye Myracle may bee seene and discerned by the outward sence as the Myracles of Moses of the prophets of Christ and the Apostles and therefore the Iewes said vnto Christ Shew vs a miracle teaching that miracles are to be iudged by sight and sense When Moses turned the Waters of the Egyptians into blood the sight perceiued the tast discerned it The Myracles of Christ appeare euidently and were apprehended by the senses of the body Hee turned water into Wine the tast iudged there of the dombe spake the eare heard them speake The Lame walked the deade were raised the eies perceiued the motion all 〈◊〉 and were astonied In like manner if the bread and Wine were chaunged eyther the eye or tast should perceiue it and all the Disciples would be astonied Againe after the Gospell was plentifully confirmed and had taken roote and the Apostles were dead such Myracles ceased as experience teacheth Besides the holy supper is an ordinary Sacrament of the Church but euery miracle is extraordinary or else it is no Myracle so that vnlesse we will turne ordinary into extraordinary and make miracles as common as Sacramentes we must remoue miracles from the supper Furthermore if the real presence were wrought by a miracle euery priest should be a worker of miracles and wonders and an ordinary calling shold alwaies be accompanied with extraordinary gifts But their office of priesthood hath not this gift in their owne iudgement generally giuen vnto it Wherefore miracles being now ceased are not found in the supper Lastly Augustine gathering all the Myracles written in the Scripture yet speaketh not of this nay he not onely omitted it but slatly denyeth any myracle to bee in the Sacrament when he saith It may haue honour or reuerence as an holy thing but cannot be wondered at as a strange or myraculous thing If then it be a Myracle it must be in the number of lying Myracles spoken off by the Apostle so that Transubstantiatyon and the reall presence are reall contraryes or contradictions repugnant to the Scripture to fayth to reason to lerning to sense to natur to Gods ordinance absurd and impossible and therfore of all Gods people to be abhored abiured being a renewing of the old heresie of Eutiches who held that Christs body after his 〈◊〉 was made equall with his diuinity To conclude this vse we do not exclude all presence of Christ out of the Sacrament but distinguish the manner of his presence which we haue shewed to be in the supper truely not grosly effectually not fleshly spiritually not bodily sacramentally not carnally mistically not naturally The former vse was touching knowledge and faith instructing what to hold of the reall presence The next vse is touching our obedience and dutye For is Christ the chiefe substance of this sacrament and his body and blood giuen vs for the foode of our soules a gift farre aboue heauen and earth Then we are bound to hunger after him to desire him with an earnest appetite and desire as wee come to our meate and drinke Hunger is a great thing and we say it maketh men leape ouer a stone wall he that is hunger bitten will eate his owne flesh from his armes In this corporall hunger then are two thinges that pine and pinch men first a paine in the lower part of the belly arising from emptinesse secondly an exceeding appetite to be filled and satisfied such haue killed dressed and deuourd their own childen rather thē they would starue this paine hath beene so great this longing hath beene so extraordinary So must it be with vs in the spirituall hunger after Christ we must be inwardly pained in soule for 〈◊〉 and for the wrath of God kindled for our sinne and then haue an hungring 〈◊〉 and longing appetite that we may possesse Christ and lay hold on him to our saluation Whosoeuer commeth to his ordinary meate without hunger it were better not to eate it ingendreh grosse and euill humours aud bringeth a surfet to the body So whosoeuer desireth not christ with an hungry soule earnestly longing after him and crauing nourishment from him cannot be filled with good thinges The want of this hunger is a cause why so few receiue Christ and profit not by the meanes ordained to that end as the word and sacraments these come to them of custome rather then with conscience and for fashion rather then with faith these men are not fit to be Christes ghuests that hunger not after him Wherefore the prophet 〈◊〉 all such as faint in their soules through hunger and thirst of this foode Ho euery one that thirsteth come to the 〈◊〉 and ye that haue no siluer come buy and eate come I say buy wine and 〈◊〉 without siluer and without money And the Apostle Reuel 22. 17 Let him that is a thirst come and let whosoeuer will take of the water of life freely Likewise the Euangelist Luk 1 53. He filleth the hungry with good things and sendeth the rich empty away But where is the desire of these things Where is the hunger after this heauenly foode Where is the thirst after the waters of life Truely of all gifts this is the greatest yet the greatest number care nothing for christ nor for his gifts As the Israelites in the wildernesse loathed Manna and desired to returne into Egypt such are there among vs no desire no affection no zeale this way they spend their cogitations and indeuoures to gaine honour they thirst after Siluer and Gold they delight in earthly pleasures they couet houses landes and wealth of the world these things they abound in these thinges they make their happinesse and their heauen Such as these there are thousands in the bosome of the Church that hunger more after these transitory things then after heauenly Such are prophane persons as 〈◊〉 who preferred a
of Christ and make a mocke of him to their owne destruction Wherefore such as are open Wicked persons are not without open repentance to bee admitted to the Sacrament of the supper but to be seperated from the Church as dead members from the body and as rotten sheep from the flocke that the rest may be preserued in sound doctrine and in innocency of life and conuersation Moreouer if onely the faithfull receiue christ let euery one prepare a true and liuely faith in his heart It is not enough to haue the bodily hand to receiue the mouth to tast and stomack to digest but we must bring with vs the hand of faith For this holy supper albeit by Gods ordinance it be a spirituall thing yet throgh the vnworthines of the receiuers it becometh a meer corporal earthlything The passeouer was a liuely figure of Christ representing the lambe slaine from the beginning of the worlde but such as did eate thereof vnworthily it was to them an instrument of destruction and as the messenger of death Iudu was one of the twelue and did eate the paschall lambe with the rest but he did not eat christ with the rest he did receiue damnation to himselfe Satan entering into him and procuring the confusion of soule and body It seemeth he receiued the supper of the Lord forasmuch as Ioh. 13 the Euangelist noteth that as soone as he had receiued the soppe he went immediately out Wherefore that which Luke affirmeth cha 22. Behold the hand of him that betraieth me is with me at the table albeit it be set downe after the supper yet was vttered before the supper according to the vsuall manner of the scripture And this is the iudgement of sundry writers both old and new But inasmuch as he was present at the Passeouer which was a figure of the passion of Christ God by this one fearful example teacheth that he neuer suffereth the abuse of his Sacramentes to goe vnpunished The Apostle saith 1 cor 11. He that eateth and drinketh vnworthily eateth and drinketh his own iudgment for this cause many are sick and weake among you and many sleepe Vngodly persons that he and liue in sinne togither with all impenitent persons attribute to much to the outward signe and rest therein as in the comfort of their soules Adam thought after his fal if he could reach out his hand take the fruit of the tree of life and eat thereof he should liue for euer For these words vsed in that place Least he put forth his hand to the tree of life eat and liue for euer do respect the purpose and intent of the man not the euent and yssue of the matter inasmuch as the eating of that fruit al the daies of his life could not giue grace or restore him to that life he had lost and to that high estate from whence hee was fallen Now as he imagind if he could but tast of the tree of life again it should go wel with him so his posterity in al ages dream of a secret power inherent in the sacraments wheras by taking the same vnworthily and by iudging of them corruptly sin is increased god is offended and the punishment is dubled The ark was a testimony of gods presence a witnes of his loue and leag with man and an assured sign that God woulde make his dwelling place among them that he would abide with them that he would walk before them that he would be their gratious God and that they should be his people but the Priests elders and people attributed ouermuch vnto it and far greater things thē they ought They said Wherefore hath the lord smitten vs this day before the Philistims Let vs bring the arke of the couenant of the lord ovt of shiloh vnto vs that when it commeth among us it may saue us out of the hanàs of our enemies Euē as the church of Rome whē any iudgement or calamity is vpon them carry forth their breaden-god on procession hold him vp to be seen and adored and thereby think to haue themselues deliuerd and Gods wrath to be appeased These neuer thoght of turning to God with all their harts and of changing their liues but ascribe saluation and deliuerance to the Arke it selfe and attribute power to the outward signe which of it selfe and in it selfe was no better then a few boards ioyned togither and therefore through their vaine confidence they were destroyed the Arke was taken the two sonnes of Eli were slaine and the whole hoast was discomfited Thus is it with the sacrament with such as come without faith to the Sacrament The sacrament indeed is holy the sacramental rites are holy the bread and wine are holy but let them be receiued of persons that are prophane and vnholy they make the sacramentes to themselues vnholy so farre are they from conferring grace and holines to all receiuers of them For can the Sacraments make him holy that is vnholy Or a godly man that is vngodly Or make him to fear an oth that is a blasphemer They cannot nay to such the Sacraments become vnholy and the receiuers grow more vnholy as Iudas did after the partaking of the passeouer Wherefore God as a iust iudge would driue Adam out of the garden of Eden least putting forth his hand to the tree of life he should take and receiue it vnworthily thereby prophaning the sacrament and so eat to himselfe iudgement The Sacrifices were holie ordinances of God yet when men that liued vngodly came vnto them they turned to bee sinne to them so is it with all those that come without faith and feeling to the Supper of the Lorde let vs not therefore be faithlesse but faithfull Lastly if the faithfull onelie receiue with profit then such as are Hypocrites and wicked liuers cannot be partakers of the bodie and blood of Christ no more then God and Satan can be ioined together True it is such maie receiue the bare signes but they receiue them to their condemnation because through want of faith and repentaunce they offend God repell Christ from them and all his benefites and drawe vnto themselues temporall and eternall punishments For no man can eat christ and withall eat his own damnation Againe whosoeuer eateth the flesh of christ and drinketh his blood shall liue for euer and hath christ d welling in him to saluation for christ can neuer be seperated from his sauing graces but the vngodly shall not liue for euer by christ with God For christ is not eaten with the teeth or mouth as the gospell directly determineth Iohn 6. Whosoeuer eateth my flesh and drinketh my blood hath eternal life my flesh is meat indeed my blood is drink indeede he that eateth my flesh and drinketh my blood dwelleth in me and I in him But infidels and wicked persons haue not eternall life neither abide in christ therefore by the doctrine of
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
day with feasting playing sporting drinking idelnes and other vanities Wee haue not yealded reuerence to superiors for conscience sake nor bin affraid to offend them as god hath commaunded we haue not alwaies spoken of them and their gouernment as wee should wee haue not had such a reuerent opinon and perswasion of our pastors teachers as we ought which haue the charge of our soules and labor among vs in the lord Againe we haue not beene careful to teach and instruct such as are vnder vs as our Children seruantes and whole famylie as wee are bound praying with them in our houses exorting them in all wisedome conferring with them in all gentlenesse and furthering them in all the waies of Godlynesse Touching the sixt Commaundement we haue not loued our Neighbours as our selues procuring their good as our own we haue broken out through debate contention chiding reuiling brauling quarrelling and reuenging we haue not reioyced at the good and prosperity of our brethren but when Gods eie hath beene good towarde them in blessing them we haue repined and grudged at it We haue not possessed the vessels of our bodies in holines and honour as the Temples of the Holyeghost knowing we are bought with a price we haue not tamed and brought into subiection this flesh as we should to make it in all respectes subiecte and obedient vnto the spirit wee haue not made a couenant with our eies with our eares with our tongues to turne them from all vncleane sights wanton words and filthy communication but haue suffered them to wander after vnlawful lust and concupisence neither haue we vsed such sobriety abstinence and temperancy as hath bene fit to keepe vnder our affections but riotousnes excesse in apparrell surfetting slouthfulnes idlenes pride and fulnesse of breade which were the sinnes of Sodome Ezek. 16 are vsed in many places as for drunkennes it hath taken away the hearts and euen washed a way the braines of many Wee must confesse that our dealinges with our neighbours in buying selling bargaining and contracting haue not bin with such vprightnes soundenes iustice sincerity and truth as God requireth we haue bene giuen to oppreffion couetousnes and hard dealing one toward another not considered that godlines is great gaine if a man be contented with that he hath that if we haue food and raiment we must be content and can carry nothing with vs out of this world we haue not at all times beene giuen to mercy and compassion to ward the poor for the maintenance of them and their families especially in times of famine dearth pestilence sickenesse and other mortalities and necessities Wee must acknowledge that we haue not loued the truth in the inward partes neither maintained the credire and good name of men as wee ought but haue beene addicted to lying enuying backebiting flattering or defaming one of another and to heare others with comforte and delight to do the like we haue not bene couragious and constant to confesse and defend the truth against the enimies thereof but haue bene ashamed to set our selues against lies errours and slaunders we haue kindled the coales of contention by false surmises carrying of tales and publishing of infirmities to the hurt and hinderance of our brethren Lastly we must remember to shut vppe this confession that our whole narure is vile and wretched the heart of man is deceitfull aboue all things and past finding out we are sinfull as an euill tree which can bring foorth nothinge but euil fruit our thoughts are vaine and corrupt our first motions and immaginations are euill against the lawe of God that saith Thou shalt not lust requiring a pure heart to ward our neighbors holy cogitations of the spirit and a continuall conflict against euil affections and lusts of the flesh Thus must euery one of vs arraigne and endite our selus Thus we must accuse our selues and condemne our owne workes Thus we must search our owne waies confessinge that if our owne heartes accuse vs God is greater then our hearts and knoweth all things Then let vs appeale to the throne of grace let vs desire saluation in Christ for his mercies sake let vs cast al out comfort vpon him couering our faces through shame of our sinnes that are past humbling our selues through greefe of them that are present and working out our saluation with a feare of that which may come heereafter If thus we iudge our selues God will acquite vs if thus we condemne our selues God wil iustifie vs if we accuse our selues hee wil discharge vs if we be displeased with our selues for our sinnes God wil be wel pleased with vs and cloath vs with the righteousnes of Christ. But if we stande vpon our owne righteousnesse and worthines if we say we haue need of nothing if we flatter and deceiue our selus comparing our selues with our selues or with others and not with the rule of Gods word God wil examin vs and sit in iudgement vppon vs. If hee enter into iudgement with vs no flesh shall bee iustified in his sight for if thou O Lorde streightly markest iniquities O Lorde who shal stande He wil bee reuenged of our sinnes and 〈◊〉 many plagues vpon vs he will send sundry diseases vpon our bodies and a troubled spirit vpon our soules he will adde one punishment to another vntill we repent as he teacheth by many examples in the scriptures The Apostle 1 cor saith he that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe For this cause many are weak and sick among you and many sleep for if we would iudge our selues we should not be iudged But when we are iudged we are chastned of the Lord because we should not be condemned with the world So the Israelites being myraculously fed by the Lords own hand lusted and became vnthankeful and therefore while the meat was yet in their mouths The wrath of God fell dovvne vppon them and sle vv the strongest of them and smote dovvne the chosen men of Israel Iudas chosen to be one of the twelue comming vnworthily to the Passeouer Satan entered further into him wrought in him his owne confusion and brought vpon him swift damnation The ghest in the gospell that pressed vnto the supper without his weddinge garment was taken speechlesse bound hand and foot and cast in to vtter darkenes where shal be weeping and gnashing of teeth Let no man therefore put off and deferre his repentance from day to day least he draw vppon himselfe finall destruction of soule and body and find his hart exceedly hardned through continuance in sinne but while the acceptable time is let vs both purpose and endeuour to forsake our euil waies our wicked works and all knowne sinnes reueled vnto vs by the sacred oracle of the Word of God And because we haue daily wants and do commit dayly and new sinnes through infirmity of the flesh we must haue renewed
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