1. Cor. 10.3 VVhat is the same but that which also wee haue saith Augustine Therefore the same meat and the same drink but to the vnderstanding and beleeuing But to the not vnderstanding that Manna alone Book de Vti lit paenitent vpon Ioh. tract 21 that water alone but to the beleeuers the same which now for then Christ was to come now he is come was to come and is come are diuers words but the same Christ 5 Because it could not be that Christ locally sitting at the table and communicating with the disciples as it is Mat. 26.29 I will not drinke henceforth of this fruit of the vine should himselfe eate himselfe really and corporally Did Christ Iesus take part of the same signes Truly no lesse then of the Paschall Lambe Concerning which let him which doubteth thinke 1 That the Lord Iesus sanctified the ordinarie Sacraments of both the Testaments in the vse thereof 2 And in instituting of the supper by his example went before in sayings doings that the whole Church may know that the first paterne is to be respected of her in that regard that it was the greatest cause why he did not abstaine whereupon Hierome saith ipse conuiua conuiuium ipse comedens qui comeditur that is Epist ad Hed. biam he is the guest and the feast he is eating and that which is eaten Is there that vertue and that sense of the words of Christ wherewith he instituted this Sacrament that as often as vpon the bread and wine they are recited by the Priest who hath a purpose to consecrate then the substance of bread and wine eyther by Analysis is resolued into the first matter or euen into nothing so that in steed thereof doe succeed the bodie and bloud of Christ or by a simple mutation is turned into the substance of the true bodie and of the true bloud of Christ so that the substance of bread is formed into the flesh of of Christ the bare accidents of breas and wine remayning hanging without a subiect God forbid 1 Because it were magicall to attribute the power of changing the substance of the signes to certaine words mumbled ouer 2 Because in expresse words of the Apostles and Euangelists the true natural substance of bread and wine is affirmed before and after consecration as they call it 1. Cor. 10.16.17 and 11.26 27.28 The bread which we breake is it not the communion of the bodie of Christ And wee that are many are one bread and one bodie because we all are partakers of one bread and As often as yee shall eate this bread ye shew forth the Lords death till he come And Whosoeuer shall eate this bread and drinke this cup of the Lord vnworthily shall be guiltie of the bodie and bloud of the Lord. And Let a man examine himselfe and so let him eate of this bread and drinke of this cup. For whereas they say that it is called bread not which is now but which was before it is confirmed by no testimonie of Scripture or iudgement of sense and besides Math. 26.29 I will not drinke saith hee henceforth of this fruit of the Vine Thus spake Christ after consecration 3 Because the kingdome or God is not corporall meate and drinke Rom. 14.17 4 Because in the proposition the pronoune hoc this demonstratiue doth not demonstrate the bodie of Christ For the transubstantiation saith Thomas is not accomplished but in the last instāt of the pronouncing of the words neither doth it demonstrate the accidēts alone of the bread For the accidētes are not the body of Christ neither doth it demōstrate any wandring thing or singular thing vncertainly determined For there is no Indiuiduum or singular thing which is not something And therefore certaine not wandering vndetermined or indefinite and especially the Demonstratiue Hoc this doth signifie some certaine thing 5 Because it is a wicked thing to be thought and spoken that the bread it selfe is properly and substantially the bodie of Christ 6 Because of this conuersion neither doth the Scripture giue sentence nor sense or reason iudge as of the rod of Moses turned into a Serpent a Exod 4.3 and of the water turned into wine Iohn 2.9 Where the Euangelist said not simply Water but Made wine For the accidents of bread doe plainely shew that bread doth remaine and they which partake of those holy signes doe feele in themselues a taste of wine and the power of the bread and wine This is an vnanswerable reason Framed thus euerie miracle is sensible transubstantiation is not sensible therefore it is no miracle 7 Because the substance the accidents thereof remayning cannot perish neyther can the accidents subsist without a subiect nor be the accidents of bread which are not the accidents of bread 8 Because the substance being remooued and the nature of the signes the similitude affinitie habit relation and Analogie of the signes to the thing signified come to nothing For the bread signifieth the bodie of Christ because it nourisheth strengtheneth and sustaineth which accidents cannot doe 9 Because heere is no word of Christ which may signifie a conuersion or transubstantiation For the verb Est doth not signifie to be made to be changed to be turned And note that which is said to be made cannot properly be said to be for Esse to be and Fieri to be made are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say contradictorily 10 Because a carnall eating of the bodie of Christ is no where prooued in the Scriptures 11 Because it should follow that both the faithfull and vnbeleuers doe receiue the bodie of the Lord and his quickening spirit which neuer can be feuered from his bodie And Augustine saith that They doe not eate the bodie of Christ but which are in the bodie of Christ Because that bodie cannot be spoyled of quantitie nor in an instant and without locall motion be together in heauen in earth vnlesse vpon necessitie we should make an vbiquitie of Christs bodie which the verie transubstantiators do refuse to doe and the Fathers denie and they doe determine contrarie things which say that a bodie and the quantitie are truely present and yet not by meanes of the quantitie 13 Because now the bodie of Christ cannot be separated from the bloud nor the soule from his bodie and concerning Concomitancie there is nothing extant is the word of God 14 Because they write that Victor the third Bishop of Rome died hauing drunk poyson out of a chalice giuē him by his Subdeacon and that Henrie the seuenth Emperour of Lucelburge tooke poyson from the bread taken in the Eucharist by a Monke of Senens one of the preachers order 15 Because infinite discommodities doe follow this Transubstantiation as that the accidents must remaine without a subiect that if it happen that Mice do gnaw the bread they shal be said to gnaw accidēces or that if worms do breed of the bread it
might manifest his iustice and mercie 2. The primitiue or outward cause mouing vnto it the calamitie of mankinde and the tyranny of the Diuell ouer mankinde 3. The antecedent or inward cause mouing here vnto was the vnspeakeable loue of God the father towards his creature as it is said Ioh. 3.16 So God loued the world that hee gaue his onely begotten sonne c. 4. A fellow cause working voluntarily and with election and obeying the father was the sonne of God himselfe who as Paule saith Phil. 2.7 Made himselfe base taking on him the forme of a seruant became obedient to the father euen vnto the death of the crosse For hee deliuered himselfe into the hands of his enemies voluntarily and readily according to the prophecie Esai 53.7 He was offered because he would and Heb. 10.4 out of the Psalm 40.7.8.9 Because it was impossible by the bloud of Buls and Goats to take away sins therefore Christ entring namely into the world said Sacrifice and oblation thou wouldest not haue burnt sacrifices for sins thou wast not pleased with then I said Lord I come in the beginning of the book it is written of me that I may doe thy will O my Lord. Sathan also is a chiefe cause of Christs death because with an ancient hatred he persecuted the seed of the woman and when hee could do no more hee bit his heele as it was foretold Gen. 3.15 All men are causes of Christs death and to them it must be imputed because of the guilt and the sinne wherein euery one is entangled The helping or instrumentall causes of Christs death were Iudas and the high Priests who counted to Iudas the 30. siluer pieces a Mat. 26.15 Annas also Caiphas Pilate and the people which cryed Away with him away with him b Ioh 18.15 And the Roman souldiers who were his executioners which instruments notwithstanding God so vsed as he finished by them a worke most holy to wit the redemption of mankind but the cursed instruments for none but the most vile and wicked could endure to betray condemne and murder an innocent he did punish with most iust punishments seing they sinned not by constraint but of their owne accord and most of them against their owne conscience What is the subiect oft this passion The Lord himselfe the verie sonne of God being made man But whether was the passion a suffering of his whole person or of one of his natures onely The passion was of the person because that person which suffered was God and man but he suffered not in his diuine nature for it cannot be that an immutable thing should suffer an immortall thing die but in mans nature which hee tooke vpon him and which was subiect to suffering Therefore Paule in respect of the person saith Act. 20.28 That God purchased to himselfe the Church by his bloud And in respect of the humane nature 1. Pet. 4.1 the Apostle affirmeth that Christ suffered in the flesh And in the Epistle to the Hebrewes 2.14 the author saith That the sonne of God was made partaker of flesh and bloud that by death hee might destroy him who had the power of death Therefore although the passion and death of Christ be properly of the flesh according to nature yet according to the person it belongeth to the word because it is one and the same person both of the flesh and the word What was the formall cause The suffering both of the bodie soule both which sufferings are described by the Euangelists in certaine degrees and parts What was the suffering of his soule The inward torment of the soule which Christ felt especially after the administration of the Supper and that ariseth by certaine degrees 1. For first in the garden hee feeling the anger of God kindled against our sins out of his great trouble of minde cryeth Mat. 26.38 My soule is verie heauie euen vnto the death and Father if it be possible remoue from mee this cup by which cup according to the Hebrew phrase he vnderstandeth the anger of God and the punishment for our sinnes yet notwithstanding he addeth a condition Not as I will but as thou vvilt Mark 14.26 Whereby he signifieth not an opposition but a diuersitie of wils which is not of it selfe faultie especially where the wil of mā is subiected to Gods will so a man is ought to be sorie at his friends death yet doth he willingly yeeld to the purpose of God 2. This torment was so increased that hee sweateth drops of bloud through the grieuousnesse thereof Luk. 22.44 At last vpon the Crosse as though he were oppressed by these griefes and forsaken of god he cryeth out My God my God why hast thou forsaken me Ma. 27.46 not as though God were separated frō the humane nature but because it is as Bernard saith a kinde of forsaking when there is no performance or exhibiting of power in so great necessitie neither any shewing of Maiestie which complaint was the complaint of one not despairing or distrusting for he calleth God his God but of one wrestling with a most grieuous temptation Caluin calleth this sanctam desperationē an holy desperation For this cause Dauid prophecying of Christ Ps 18.5.6 saith thus The sorrowes of the graue haue cōpassed me about that is I haue suffered horrible griefes such if as these griefes should haue bene indured by an angel yea al the Angels they would haue bin brought to nothing altogether oppressed of thē And He. 5.7 it is thus said of him Who in the daies of his flesh did offer vp praiers supplycations with strōg crying tears vnto him that was able to saue him frō death and was also heard in that which he feared or was deliuered from his feare that is from that terrour astonishmēt which possessed him when he thought vpon the most seuere iudgement and anger of God But what was the cause of such torments in Christs soule Not one but many 1. The thinking vpon the tyranny of sinne death and Sathan which made hauock of mankind 2. The meditation of that horrible infamous and cursed punishment a Gal. 3.13 which he foresawe he should suffer in his most holie bodie as also those contumelies which should be cast vpon him 3. His thinking vpon the ingratitude of the greatest part of the world 4 Especially the sense of Gods horrible wrath which hee sustained for our sins for which he tooke vpon him to make satisfaction Whereupon Iohn 1.29 Hee is called the Lamb of God which taketh away or which beareth the sins of the world What was the suffering of the bodie His outward suffering which befell to him besides those griefes which in his soule hee sustained which may bee diuided according to the subiectes or places in which he was diuersly afflicted as the garden Caiphas his house or the Cōuocation of the Priests the Pretorie or towne Hall the place without the citie where theeues were punished
VVhether was Christ being now dead true man He was for although the soule and bodie were separated and so it was a true death yet by the coniunction of personal vnion they remained together in one third as it were so that our life was truly hid in Christ yea euen when he was dead Others answere that Christ in that three daies was man materially because he was truly soule and bodie but at his resurrection they say he was man formally after his soule rerurned into his bodie Who therefore died and what he the the adiuncts of his death The sonne of God at the mention of whom the whole frame and nature of things in this world trembled for when he hanged vpon the crosse three hours before his death there was an Eclipse of the Sunne against the order of nature which lasted from the sixt houre to the ninth whereupon followed darkenesse vpon all the earth Mat. 27.45 that is through the whole world as Tertullian vvill haue it or as others expound it through the countrie of Iudea vvhich Eclipse did betoken to the Ievves a most miserable blindnesse But when the Lord died the vaile of the Temple was rent that we may knowe how by his merit there is a way opened for vs into heauen a Heb. 9.5 and that the ceremonies of the law were abrogated the earth shooke the rockes were rent asunder the graues opened out of which certaine of the Saints arising went into the Citie By which signes is euicted and prooued the indignitie of the crime committed against the Sonne of GOD a Heb. 9.8 the hardnesse of the wicked and the power of Christs death is shewed Of which things this effect also ensued that many of Christs enemies were conuerted so as they say Of a trueth this was a iust man and the Sonne of God Math. 27.54 And all the companie that came together to that sight beholding the things that were done smote their breasts and returned Luke 33.48 What was the end of Christs death and passion The chiefe end is the glorification of God for his iustice and mercy But the next end is the redemption and eternall saluation of mankind Ioh. 3.14 As Moses lifted vp the serpent in the wildernes so must the sonne of man be lift vp on the Crosse that whosoeuer beleeueth in him should not perish but haue euerlasting life And Rom. 4.25 He died for our sins namely to make satisfaction for them Vnto whom is the death and passion of Christ profitable Although he might haue beene a sufficient price for the sins for all men yet actually and effectually he died for his elect onely who receiue him and beleeue in him Mat. 1.21 He will deliuer his people from their sins Ioh. 10.15 I lay downe my life for my sheep And Chap. 17.19 For those which beleeue and whome the father hath giuē me I sanctifie my self For otherwise it would follow that Christ dyed without profit and to no purpose in regard of many and that the efficacy of Christs death could be made void by men Whereupon dependeth the dignitie and efficacie of Christs death On the dignitie of his person for therefore the passion death of Christ was perfect and acceptable to God 1. Because the sonne performed voluntarie obedience to the commaundement of the father For hee humbled himselfe and became obedient vnto death euen the death of the Crosse Phil. 2.7 2. Because it is of infinite merit namely it is the death of that man who is God How can that praier of Christ which he thrise repeated Mat. 26.39 stand with this obedience O my father if it be possible let this cup passe from me yet not as I will but as thou wilt Verie well namely in diuers respects and according to diuers purposes for in so much as Christ would not it was by reason of the infirmitie of his flesh which naturally and without any sinne feareth death as an enemie vnto nature but that hee would it came from the readines of the spirit because it was necessarie to the saluation of mankind according to that which Christ afterward saith Verse 41. The spirit indeed is readie but the flesh is weake Yea in this the obedience of Christ appeareth more plainely seeing that although the flesh would haue had the matter gone otherwise yet notwithstanding he wholy submitteth himselfe to the will of his father What effects then or what fruits be there of the Lords passion Many I A most full satisfaction for sinnes for the hand writing which was against vs by the law is taken away from vs and nailed to the crosse Coloss 2.14 that the remembrance of our sinnes might be put out by the bloud of Christ that at no time they should come into Gods sight a 1 Iohn 2.7 2 God is pacified and reconciled to man b Rom 3.24 3 The diuell is ouercome c Gen. 3.15 1 Ioh. 3.81 4 Death is swallowed vp d Osea 13.14 and the feare thereof is taken away e Heb. 2.15 so as to the faithfull it is nothing but a passage to eternal life 5 Man is absolued from his sinnes and iustified f Rom. 4.25 5.19 6 The partition wall which was betwixt the Iewes and Gentiles is broken downe g Eph 2.14 7 All things in heauen and earth that is all the faithfull vnder both the Old and New testament are become subiect to one head are called again to that head from which they were fallen are gathered also into one bodie Ps 28. Eph. 1.10.22 Col. 1.20 8 The prophecies are accomplished the truth is become agreeable to the figure of Samson of the brasen serpent of the sacrifices and other types 9 The mortification of our flesh For he died once that we might die vnto sinne for euer 1. Pet. 2.24 And our old man is crucified with him that the bodie of sinne might be destroyed that henceforth we should not serue sinne Rom. 6 6. 10 And that in few words I may comprise the whole matter the free remission of sins the purging of the blots in our soules and euerlasting life is hereby purchased for vs. 〈…〉 2 The infinite mercy of God who would rather haue his sonne to die a most shamefull death then destroy mankind created by himselfe 3 The exceeding humility of the eternall son of God the Lord of all things who was debased and cast down lower then all creatures by which humiliation he testified his loue toward mankind in suffering so great things for the redemption thereof 4 The ouglines of sinne is to be remembred by that most vile kind of death 5 The estate of the godly in this world in which they are conformable in their miseries to Christ their head all which things let them worke in vs a hatred of sinne let them stirre vs vp to integrity of life raise vs vp to conceiue certain hope of our saluation and patience in aduersitie The saying of Augustine is verie worthy
Christs bloud doth take away the thirst of the soule 3 As wine doth make glad the heart of man b Psal 10.15 so also the promises concerning Christ do make glad the soule 4 As wine doth heat the bodie and maketh vs more cheerefull and readie to doe our businesse so the bloud of Christ receiued by faith doth quicken the soule vnto all good motions and so the vertue of the spirit doth stirre vs vp and maketh vs more nimble vnto all good wokes 5 As wine driueth away coldnes so the bloud of Christ driueth away the coldnes of loue and charitie 6 As win◠maketh vs more secure and more bold so the bloud of Christ receiued by Faith doth make vs secure and quiet before God and more constant in confession that there may be nothing at all which we ought to feare 7 As wine maketh vs wise so the bloud of Christ receiued by faith maketh vs wise in the confession and commemoration of Christs benefits 8 As wine driueth away the palenesse of the face maketh the face of man to shine as with oyle c Psal 104 15 so the bloud of Christ doth turne the colour of the soule being pale with feare of death into the verie colour of the Rose that is to say it appeaseth our consciences it maketh vs faire in the presence of God that wee may appeare before him with a fayre and ruddie face that is to say iust and accepted What if bread such as wee haue and wine be wanting in some countries with what signes is the supper to be administred With those earthly nourishments and corporall meats which all doe vse in that countrey in stead of bread and wine meate and drinke for this doth agree with the minde of Christ From hence it was granted to the Nouergian Priests as Volaterranus witnesseth necessitie requiring it that they did conscrate the mysticall cup without wine with that which they had in common seeing that wine caried into the countrey is quickly corrupted by the great force of the cold VVhat need is there now of those two signes that is to say of bread and wine seeing that the whole humanitie of Christ consisting of his parts of bodie and bloud doth liue glorious in the heauens and by reason of concomitancie that is to say a naturall ioyning together of the liuing bodie and the bloud the whole may be signified and giuen in seuerall kindes and where the quicke bodie is present there also must the bloud and soule be present and by reason of the hypostaticall vnion the diuinitie also may be there and so there may be no controuersie moued concerning those things that be equiualent but one may suffice in steed of two From whence is that Rime of Thomas Caro cibus sanguis potus manet tamen Christus totus sub vtraque specie that is to say The flesh is meate the bloud is drinke yet Christ remayneth whole vnder both kindes 1 Because the same reason of concomitancie doth belong to the Priests which notwithstanding celebrating the Masse will alwaies vse the whole sacrament 2 Because Christ Iesus who is the wisedome of the Eternall Father commending to his Church nothing superfluous ordayned those two signes and of set purpose commended the vse of the cup to all saying Drinke ye all of it to signifie the drinking of one and the same bloud shed for many common to all the faithfull without difference of Nation of sexe of estate But for mens conceipts the commaundement of God is not to bee violated who called distinctly and exactly bread the bodie not the bloud and wine the bloud not the bodie Neyther can the Church change the matter or forme 3 Because neyther for the connexion of parts in the thing signifyed is a diuulsion or diuision of the parts to be made in outward rite or ceremonie 4 Because there is not made an inclusion of Christ into the Sacramentall signes For Christ is present in the Supper not for the bread but for the man 5 Because that bodie and that bloud of Christ is not in this action represented vnto vs sacramentally as now the whole indiuided humanitie of Christ doth liue glorious but so farre forth as they were offered vnto death for vs vpon the crosse the bloud being shed out of the bodie for the words added to the signes doe plainly crie that the bodie and bloud of Christ are offered and exhibited to vs in the Supper as things separated in the sacrifice of the Crosse From whence we must conclude seeing that the concomitancie of the bodie and bloud cannot agree to the death of Christ for to be in the bodie and to be shed out of the bodie are things contrarie that that concomitancie is directly contrarie to the institution of Christ Neyther is the hypostaticall vnion of God and man therefore broken which is not broken in death although the soule and bloud be separated from the bodie Rightly therefore Beda The bread is referred to the bodie of Christ mystically the wine to the bloud And the ancient fathers spake no otherwise of this mysterie then if daily in the administration of the Lords Supper he should be slaine die and be sacrificed for vs This is in the cup saith Chrysostome which flowed out of his side and we are partakers of it But what If a man at this day be conuersant in those places where one part of the Supper is taken from the laity shall he altogether abstaine from the vse of the communion It were farre better for him to abstaine especially if hee haue learned out of the former doctrine of the Gospell that that corruption doth fight with the word of God For it is a great sin to consent to the least pollution of Christs institution against conscience Rightly therefore Ambrose He is vnworthie of the Lord which doth celebrate a mysterie otherwise then it was deliuered of him for he cannot be deuout which doth presume otherwise then it was giuen from that author What did Christ when he had taken the bread Hee instituted signes of a second kind that is the outward actions of them which do administer the Supper or rites of dispensation of the Lords Supper wherein he went before all ministers by his example What rites are they Hee gaue thanks to the father to whom he gaue all the thanks of our redemption as it were the chiefe cause thereof and in the vse as well of the Supper as of daily meat and of other things he taught vs to doe the same a Iohn 6.11 1 Tim. 4.5 by his example Moreouer also with blessing and thāksgiuing for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is blessed and gaue thanks are vsed one with another Mat. 26.26.27 concerning the Lords Supper Mark. 14.22.23 not with the signe of the Crosse as the popish Cleargie ignorantly doe thinke as though he vsed coniuring but with blessing that is with prayers vnto God he prepared he appointed and he sanctified the bread
as also the wine to an holy vse For although the word Benedicere that is to blesse be vsed 1. Concerning God blessing the creatures eyther by a generall action as Gen. 1.28 Or blessing the Church by a speciall action as Numb 6.24 For Benefacere that is to doe well vnto because God in saying doth bring to passe giueth good things eyther corporall or spirituall or moreouer concerning men eyther towards God as Blessed be the Lord God of Israell Luke 1.68 For to thanke and praise God or towards other men for to pray for Math. 5.44 as Blesse them that curse you and to gratulate b Luk. 1.42 yet notwithstanding oftentimes it signifieth the same which is to dedicate or consecrate that is to separate from profane vse to appoint an holy vse according to Gods ordinance as Gen. 2.3 God blessed the seuenth day and sanctified it From whence Ecumenius saith that the Cup of blessing which we blesse is all one thing as if it should be said which we reuerence with praiers giuing of thanks From hence commeth consecration or sanctification and blessing whereby not with a meere Historical reading of the text of the Epistle to the Corinthians or of the Gospell but with praiers with giuing of thanks with a plaine faithful repetition of the words of the Institution and of the promise of Christ alwaies effectual with a liuely significatiue exposition moreouer with all that Lyturgy or holy action which Christ commaÌ„ded vs to performe as he himself did wherin God is effectual those which were vulgar common helps of nourishing the body are made sacrameÌ„ts of the body bloud of Christ appointed set out for quickning meat drink so are translated from common natural meat to holy and spirituall meate forasmuch as they are appointed to this vse and office that it may be the bodie and bloud of Christ not of it owne nature but by diuine institution which ought to be rehearsed against Faustus booke 20 Ch. 13 and declared that faith may haue what to embrace both in the word and in the Elements Augustine saith Noster panis calix certa consecratione mysticus fit nobis non nascitur That is Our bread and cup by a certaine consecration is made but not borne mysticall vnto vs. Therefore they are deceiued which referre the consecration onely to those words This is my bodie and this is my bloud and they which doe interpret the consecration concerning the hid vertue of those words which they call operatorie whereby the substance of the bread is changed and an inclusion made of the bodie and bloud of Christ For the Lord did not speake to the bread but to the Apostles when he saith concerning the bread Take Booke 7 Epist 63 Apologie 2 book 1. Epist 1 booke 4. Ch. 57 Booke 4. of the Sacram. Chap. 4 and eate this is my bodie c. And Gregorie saith that The Apostles added the Lords prayer to consecration Iustinus saith that the Eucharist was performed with prayer Cyprian saith with inuocation of the highest God Irenaeus saith with giuing of thanks which is the thing which the Apostle saith 1. Cor. 10.16 The cup of blessing which we blesse Ambrose saith with the words and speech of the Lord Iesus And what those words are he declareth chap. 5. reciting the words of institution and Augustine saith The word commeth to the Element and so is made the Sacrament But for the Canon of the Masse without which the Popish Cleargie doe denie that eyther consecration or participation can be made no scripture doth teach that it was taught by Christ and his Apostles but it is a pontificiall ordinance sowen together like vnto pieces of many authors and diuers times and stuffed with many blasphemies against Christ What did Christ after the blessing The bread being taken he brake it and he brake it not only because hee would deuide it but because of representing his death Is the breaking or cutting of bread an indifferent ceremony It is not but essentiall and Sacramentall wholy belonging to the end or scope and moreouer to the forme of the holy Supper as also the powring in of wine into the cup forasmuch as by it the faithfull do behold with the eyes of their mind Christ not onely bestowing himselfe for vs but as it were torne in peeces beaten to peeces broken in peeces with vnspeakeable torments of minde and body and torne a sunder euen to the most violent separation of the soule from the bodie and according to his humane nature butchered as it were into two parts and trickling downe drops of bloud for our saluation Not that his bodie was broken in verie deed For not a bone in it ought to be brokeÌ„ as was shadowed out by tâ—e Paschal Lamb a Ioh. 19.33 36 Exod. 124. but we cal it broken because then it was pulled a sunder his side opened his hands and feete pierced at length also the bodie separated from the soule which also is the cause why the Apostle by a Sacramentall Metotonymie and chaunge of names doth attribute to the bodie it selfe of the Lord that which was done in that bread and ought also now to be done when as hee saith that the Lord spake this concerning the bread This is my bodie which is broken for you 1. Cor. 11 24. And from the same custome of breaking of bread the Eucharist is called breaking of bread a Acts. 2.42 20.7 And that the custome of breaking was vsuall in the Churches in Paules time it plainely appeareth by his owne words when he saith The bread which wee breake 1. Cor. 10. and this custome the Church long obserued But the manner of the Hoste 6. That is of giuing those round small little morsels the Church of Rome instituted VVhat did the Lord concerning the bread broken and the wine powred forth Hee gaue to the Disciples or hee deliuered and distributed them into the hands of the Disciples and by the selfe samse thing he taught that the faithful ought to consider with a faithfull mind the same Christ in the distribution of that bread and of that wine euen as if they did see him giuing himselfe with eternal life with his owne hand to bee vsed and enioyed which thing also he doth in verie deed by the inward vertue of his holy Spirit VVhat words did Christ ioyne to his action Three sorts some commaunding in which he commaunded what he would haue his disciples to do in celebrating of the Supper and wherein he expressed the outward forme of the Supper signified the inward some are Indicatiue Sacramentall or words of promise which for declaration sake Christ ioyned to the signs wherein he declared the inward matter or thing signified finallie some are exegeticall wherein he set forth the end of this holy action What doth he commaund his to do in the supper 1 What the ministers themselues or disposers of the supper ought to doe
of the Iewes and Gentiles or the whole company of them who are receiued into the couenant for the Old couenant properly belonged to Abraham and the Israelites his posteritie Deut. 32.8 VVhen the most high God diuided to the nations their inheritance when he separated the sons of Adam he appointed the borders of the people according to the number of the children of Israell d Gen. 15.18 17.7 for the Lords portion is his people Iacob is the lot of his inheritance But the new couenant belongeth to all nations to whome God hath vouchsafed the light of the Gospell Mark 16.15 Go yee into all the world and preach the Gospell to euerie creature Hee that shall beleeue and be baptized shall be saued c. Act. 10.15.34.35.43 Rom. 1.16 3.29 As in many other places But may not God seeme mutable or vnlike himselfe seeing hee hath changed that which once hee purposed No in no case for neither hath hee changed his purpose nor done any thing disagreeing with it but hee sheweth himselfe most wise because in diuerse ages he knoweth how to vse diuerse meanes to bring his elect to the knowledge of their saluation in Christ according as hee saw the estate of both that is as both old and latter times required Euen as the Physition taketh one course of cure in a childe another in a man of ripe age according to the diuersitie of their constitutions and yet can hee not therefore bee tearmed inconstant or vnlike himselfe Therefore Paule Ephes 3.10 calleth this dispensation of the couenant the manifolde and diuerse wisdom of God because God in his wisdome doth in other maner call the Gentiles then in old time he did the Iewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhat therefore is the Old Testament It is a solemne maner of confirming the Couenant comprehended in the Morall Law the ceremonies and Sacrifices ordained to this end that the promise of grace and eternall life for Christes sake might bee kept with condition of faith obedience through faith on mans part to be performed What is the new Testament It is a full manifestation of Gods grace which hath shined to the world since Christs comming into the world which is effected without the strict and hard exacting of the Law and the administration of the ceremonies VVhen was this ordained In Paradise straight after the fall of our first parents for at that time was vttered the first promise pertaining to the Gospell concerning Christ to come a Gen. 3.15 and afterwards it was made to a certaine familie namely of Abraham b Gen. 12.3 17 4 5 19. 22 18 It was performed at the time when Christ was exhibited and confirmed by his bloud and death But why is one and the same Testament called Old and New c Luk 22 20 It is Old in regard of the promise New in regard of Christ alreadie exhibited Also it is Old in respect of the adiunct For the publishing of the Lawe did in time goe before the sending of Christ and that ample declaration of the Gospell or new as it were renewed as Iohn 13.34 The Lord there calleth the commaundement of Loue a new commaundemen wholy renewed or which must be euer new Besides because it was confirmed by Christs death For a Testament is confirmed and in force when the testator is dead otherwise it is not of force whilst he liueth who made it Heb. 9.17 Who made this will or Testament The sonne of God VVho are the hearers All that beleeue VVhat is the inheritance All the benefits which the death of Christ hath procured vs. VVhat are the tables of the Testament The holy Bible or holy Scripture VVhat seales are there to this Testament The Sacraments which in the Old testament were circumcision and the Passeouer but in the new Baptisme the Lords Supper What is the vse of this Doctrine It sheweth that there was alwaies one way to attaine saluation namely by faith in the free promise of Christ and that there was one and the same Church in the old and new Testament What opinions are against this Doctrine 1. The errour of Sernetus and certaine Anabaptists who faine that the people of Israell was fatted pampered in this life without any hope of heauenly immortalitie euen as swine or beasts are for the slaughter 2 The madnes of them who falsely imagined a threefold way of saluation namely the Law of Nature the Law of Moses and the Law of Christ as if there had beene three seuerall couenants of God differing in substance The three and twentieth common place Of the passion and death of Chist What vnderstand you by this terme of the passion of Christ 1 I vnderstand by a Synecdoche a part for the whole whatsoeuer Christ suffered from the first moment of his conception as for example his lying in the maunger when hee was newely borne when there was no roome for his mother in the Inne Luk. 2.7 And afterwards when vpon the eight day after his natiuitie hee shed his bloud in the circumcision the same Chap. vers 22. and from thence vntil the time wherein hee was offered a sacrifice for vs vpon the Altar of the crosse but especially all kinde of iniuries and that horrible punishment which was executed vpon him vnder Pilate 2. The passions of Christ are called the crosses or calamities of Christes mysticall bodie which is the Church or of his members which must bee heere accomplished vntill all the members in their certaine manner and measure become conformable to Christ by the crosse Whereupon the Apost Colos 1.24 saith thus I fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church that is for the comfort of the Church a for as Leo the first saith The iust hau◠receiued not giuen crownes and from the fortitude of the faithfull are sprung examples of patience not gifts of righteousnesse 3. Metonimically the adiunct for the subiect by passion is vnderstoode the Historie describing Christ passion VVhat is the Lords passion or suffering It is a part of Christs obedience whereby he himselfe beeing innocēt became a sacrifice for the guilty or thus It is a propitiatory sacrifice wherby the son of God being made man offered himselfe to the father that hee might merit for all that beleeue in him eternall iustification sanctification deliuerance from sinne and eternall death and in the end eternall life as Christ himselfe doth expound the matter Ioh. 17.19 I sanctifie my selfe that is I offer my selfe to the Father for them to be an holy and pacifying sacrifice that they also may be sanctified for euer VVhat are the efficient causes of Christs passion There are three efficient causes thereof God Sathan and men and all these in diuerse respects 1. The Counsel and determination of God the most absolute and high will of God that is his ordinance whereby from eternitie he hath so disposed of this businesse that therein he
ignominiously punished that hence it may appeare he was despised of men and full of sorrowes according to Esais Prophecie cha 53.3 3. He is crucified Gal. 3.13 then which punishment there was at that time none more grieuous ignominious for as it is to be gatherd out of Ps 22.17 the words of Thomas Iohn 20.25 they being strongly stretched vpon the crosse were fastned vnto it with nailes driueÌ„ through their haÌ„ds feet afterwards being set vpright on high they ended their life in the horrible torments of all their nerues whole body also the death of the crosse was most abhominable pronounced accursed by gods own mouth b Deut 21 23. This curse would the son of god vndergo therby to free vs froÌ„ the curse we had deserued that it might appeaer that sin was most abhominable for which god would haue his son vndergo such punishment that euen as death by a tree entred into the world eueÌ„ so by a tree of the crosse it might be takeÌ„ out of the world To conclud that the truth might bee answerable to the figure for euen as the sacrifice was lifted vpon the Altar and offered c Lev. 1.9.13 Deut 2-27 so Christ was lifted vp from the earth into the ayre being hanged and killed vpon the Crosse because he must ouercome the powers of the aire Ephes 2.2 Also Iohn 3. 14. And as Moses lift vp the Serpent in the wildernesse so must the son of man be lift vp that whosoeuer beleeueth in him should not perish but liue for euer He suffereth betwixt two the eues as a captaine of theeues that the Scripture might bee fulfilled Esa 53.13 He was committed among the transgressors and praied for sinners that he might suffer the punishment which we had deserued and might the second time make vs equall with the Angels in the kingdome of his father by the merit of which punishment hee also sanctified the infamous places appointed for punishment of malefactors as also the punishmeÌ„ts themselues of malefactors least any man should think that the infamie of them should be any hindrance before God to them which beleeue in him or that they could bee any impediment to mans saluation He was crucified with his hands spread abroad that with the one he might call and inuite the Iewes with the other the Gentiles vnto him offering them his merit and likewise as one that should become iudged of all men should set some on his right hand some on the left 6. He hangeth aliue vpon the crosse three whole houres namely from the sixt houre to the ninth that is froÌ„ twelue of the clock after our count til three in the afternoone Which great ignominy of Christ is the reward of our arrogancie and also our greatest glory prize before God by which all our iniquitie is put away Therfore Paul Gal. 6.4 saith God forbid that I should glory in anie thing but in the crosse of our Lord Iesus Christ 7. He hangeth naked that he might make satisfaction for the sin of our first parents who were disrobed spoyled of the garment of innocency also that he might cloath vs with his innocency glory immortality that he might enrich vs by his pouerty to conclude that such as the first man was dwelling in Paradise such might be the second man at his entrance into Paradise Also lots were cast vpon his garments which thing was also foretold Psal 22.19 that we might beleeue the euents of things shewing vs that this was he which should come 8. He feeleth thirst corporally coÌ„ming through the anguish and bitternesse of his griefe through the sense of Gods wrath as also spiritually through a most ardent desire of our saluation 9 In steed of Hippocras or some pretious wine that was wont to be giuen to them who were condemned to die that thereby they might be comforted Prouerb 31 6.7 he is made to drinke a most bitter drinke of vineger and gall mixed together that in him might be fulfilled that which long before was foretold by Dauid Psal 69.22 And that the second Adam might suffer punishment for that sweete iuyce which the first Adam sucked out of the forbidden apple 10 Men of all conditions reuile him the common people the Priests and Scribes the theefe vpon the crosse the souldiers scoffe at his prayers and wrest them to a verie wicked sense as though forsaking God he asked helpe of the creatures 11. He dieth else would the crucifying haue done no good vnlesse the soule had beene pulled away from the bodie because God had said In dying thou shalt die the death Gen. 2.17 12. His side is thrust through with a speare out of which ranne bloud by which the Church springeth and is quickned euen as Eua was formed out of Adams side and water wherewith the Church being new born is washed And from this wound as from a fountaine of life springeth the saluation of the Church comfort and expiation of all sins satisfaction and that washing or purifying which behooued to be done with the bloud is vnderstood to be now accomplished for without the shedding of bloud there is no remission of sinnes Heb. 9.22 Also by this wound the death of Christ was made manifest and certaine for the water which issued out of that wound of his side shewed that the weapon entered euen into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely that skinne which being full of water encloseth the hart which being wounded it is necessarie that euerie creature so wounded should forthwith die At what time was he crucified At the feast of the Passeouer that he might shew himselfe truly to be that Pascall Lambe which was slayne for the sinnes of the world As the soule of Christ was separated from his bodie for the space of three daies was the Godhead likewise separated from them both or was the Godhead ioyned with the soule and seuered fâ—om the bodie Neyther saith Damascenus For the Godhead remayned vnseparable from both de Orthod fide and that which the word once tooke vpon him neuer afterwards left But how could it be that the diuine nature should continue vnited to the soule which was in Paradise and the bodie which was in the earth The diuine nature of the Sonne because it is both infinite and present in all places remained whole and vndeuided vnited to both together that is as well to the soule of Christ which was in Paradise as to the bodie which lay liueles in the earth For seeing the nature of God is most simple and so not to be parted or diuided God is not to be said to haue one part in heauen and an other in earth but he is whole in heauen and whole in earth not at seuerall times and by succession but both together which thing no created nature can doe Hence commeth the saying of Augustine It is proper to the whole Trinitie to be whole euerie where in spaces of places not diuided
compassed me and the griefes of the graue caught mee when I found trouble and sorrow 4 According to some mens interpretation it signifieth the generall state and condition of the dead whether the good estate of the aged or the euill of the wicked 5 In others iudgement it signifieth the extreemest degree of humiliation What signifieth the word Descending 1 It properly signifieth a motion from a high place to a lower 2 By a tropicall speech it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the descending of Christ or the last degree of his humiliation â—s Ephes 4.10 He that descended that is he that made himselfe base and of no reputation and taking vpon himselfe the forme of a seruant subiected himselfe to the miserable condition of this earthly life he is euen the same that ascended aboue all heauens What therfore is the meaning of this article He descended into hell It is diuers accordingly as the simple words are taken in diuers significations What is the first The first interpretation is of them that thinke these words are added for better explanation sake against the heresie of the Valentinians and that no other thing is heereby meant then that Christ was truly dead and laid in his graue as other men who haue beene dead and buried VVhat thinke you of this exposition That it is too sleight and trifling because it is not likely that the buriall of Christ being declared in plaine words should be deliuered in a more obscure forme of speech neither doth such a repâ—tition of the same thing befit such a briefe and compendious rehearsall of the chiefe heads of our faith What is the second It is Hieromes and the Papists who thinke that Christs soule being separated from the bodie came to a certaine place which they call Limbus patrum to wit the vpper part or an vpper roome as it were of hell in which there are no punishments but onely a depriuation of a better and more perfect good In which place they say the Spirits of the faithfull fathers did remaine before Christs incarnation from whence afterwards the soule of Christ comming thither in deed did bring them with himselfe into heauen Which thing they go about to confirme out of Mathew 27.52 Many besides of the Saints rose againe either with Christ or after him and 1. Pet. 3.19 By which also he went and preached vnto the spirits which are in prison and 4.6 for vnto this purpose also was the Gospell preached vnto the dead Doe you like this opinion No 1 for such a place cannot be proued by any testimonie of Scripture 2 Because we read that not all the Saints bodies but some only rose againe with Christ to testifie the power of Christs resurrection whereby life is restored to vs. 3 The place 1. Pet. 3.16 Is manifestly to be vnderstood concerning Christs spirit which preached repeÌ„tance by the mouth of Noah to the disobedient and wicked and the place in the fourth Chapter is to be vnderstood of the Gospell which was preached to them which were dead in former times that is which were indeed aliue when they were preached vnto but were dead at what time this was spoken of them Also because this opinion doth not a little detract from the power of Christs sacrifice the price whereof is infinite and extendeth it selfe vnto all times according to that which was said Apoc. 13.8 The Lambe was slaine from the beginning of the world Therefore Abraham was deliuered from hell by the merit of Christs sacrifice no lesse then Paule or any one of the godly that died after Christ was giuen for our redemption What is the third opinion The third is of them who thinke that Christ did indeed descend into the place of hell But this opinion is diuided three waies For some there are who say that the soule of Christ did go downe thither whilest his bodie lay in the graue that there it might suffer for the soules of men Which opinion is by three reasons confuted 1 Because the bloud of Christ is a most perfect expiation for all the world a Iohn 1.7 2 It is confuted by Christs saying vpon the crosse It is finished Ioh. 19.30 Therefore he had no more to suffer when as death made an end of his torments 3 Because Christ endured horrible torments in his soule whilest it was yet in his bodie as is manifest by that terrible crying My God my God c. Mat. 27.46 which shooke both heauen earth 2 Others say that the soule of Christ descended into hell not that it might suffer any thing there but that as in his bodie he had preached vpon earth the Gospell to them who were liuing so being dead he might in his spirit preach the Gospell to them in hell which opinion commeth neere to the second of those formerly repeated by vs. But to what purpose had this beene seeing after death there is no place left for preaching and repentance Moreouer he commended his spirit into the hands of his father and said vnto the theefe This day shalt thou be with me in Paradise where vndoubtedly there is no hell Luke 23.43.46 3 The fathers for the most part of them do labour to shew that in the very earthquake momët of his resurrectioÌ„ Christ did preseâ—t himself aliue to theÌ„ in hell shewed himselfe not so much in wordes as in deede conquerour of death and of the Prince of darknesse and that Sathan had no more power ouer the elect and that hee had a name giuen him aboue all names that at the name of Iesus euerie knee should bow both of things in heauen and things in the earth and things vnder the earth Phil. 2.10 For this cause Augustine saith thus The whole Sonne was with the Father the whole Sonne in the wombe of the virgin the whole in heauen the whole in the earth the whole on the Crosse and the whole in Hell VVhat thinke you of this iudgement of the Fathers I dare not condemne it seeing it is not against the holy Scriptures and hath in it no absurditie And the consent of Fathers when as it manifestly doth not disagree with the Scriptures is not lightly to be accounted of Yea more this opinion may seeme probable to be gathered out of the Apostles words Ephes 4.9 Now that he ascended aboue all heauens what is it else but that hee had also descended first into the lowest parts of the earth For here there is a manifest opposition betwixt aboue all heauens and the lowest part of the earth But the first is taken according to the letter therefore also the second as it seemeth must be vnderstood according to the letter but there is no part of the earth lower then hell which is the place of the damned Although others by the lowest parts vnderstand simply the whole earth which is the lowest part of the world into which Christ descended and liued in it for many yeares What is the fourth opinion Of them who saie that
Bethania a village of Iudea that from that place Christ ascended But in the Acts cap. 1.12 he said that they returned from Mount Oliuet vvhich is neere vnto Ierusalem whence it is manifest that Christ ascended from some part of that mountaine not farre from the towne of Bethania into heauen Why did he choose to himselfe this place That like as he had giuen proofe of mans weaknesse and of his exceeding great loue towards vs in Mount Oliuet in that hee sweat bloud in his conflict with death Luke 22.39 44. so departing from the same place into heauen hee might giue certaine triall and proofe of his Godhead a Iohn 6.62 and so the same place might serue for Christs glorie which had giuen the beginning to his ignominie and passion 2 That the mountaines might put vs in minde of heauen 3 That from hence we might learne that those who goe into heauen out of Bethania which is expounded the house of affliction doe finde entrance by Christ vnto the ioyes of heauen and admittance into the kingdome of heauen through many tribulations VVhat vvas the manner of his ascension 1 Departing from his Disciples like a good guest he lifting vp his hands to heauen in solemne manner blesseth them and biddeth them farewell that is commendeth them to Gods protection thereby to testifie he was that blessed seed in vvhich all nature are blessed b Gen 22 18 that full saluation is obtained for vs and that we are freed from all curse and reconciled to the father that he hath blessed all that beleeue in him and that his blessing shall remaine sure for euer seeing to him is giuen all power in heauen and in earth Math. 28.18 2 Whilest the Disciples looked on he was taken vp on high Therefore he vanished not out of sight or in himselfe became inuisible but whilest his Disciples beheld he went visibly from the earth where he was formerly taken vp vnto heauen where he was not before 3 The ministerie of a cloud was vsed which cloud râ—ceiued him at his going away caried him as in a wagon caried him at length out of their sight that therby he might testifie that he was that person of whom it is spoken Psal 104.3 He maketh the cloud or clouds his chariot as also that by this meanes he might as with a veile put betwixt him and them stay his disciples from further curiositie and searching after him Whither did he ascend Into heauen And least the word Heauen should be doubtfull and vncertaine or should be onely vnderstood of Heauenly conuersation such as may be euen in the earth or onely of the heauenly glorie he attained Luke saith He was taken vp on high and Marke that he was receiued vp into heauen Act. 3.21 it is there said That the heauen must containe him In which manner also Nazianzen doth expouÌ„d it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to be conteined of heauen vntill the time of restoring And Oecumenius Scholiastes he calleth the heauens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the receptacle or harbour of him that was sent namely Christ to wit the place of eternall blessednes which is without this corruptible world and so aboue or without all heauens But Paule Ephes 4.10 saith That he ascended aboue all heauens It is true For the Scripture maketh mention of three heauens i. The ayre 2. the celestiall orbs 3. the seates of the blessed into which Christ was receiued Therefore he is rightly said to asend aboue all heauens because he remained not below or within the worldly heauens but was caried aboue the aire or ayrie region and the celestiall orbs neither did he stay in those visible heauens but entered into the highest heauen which is aboue all these moueable and worldly heauens which being beautified by the light and glorie of God is subiect to no change but is inuisible to vs which as yet liue vpon the earth And this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hight of which it is said Psal 68.19 Thou hast ascended vp on high By what names is that heauen called 1 The heauen of heauens and the highest habitation of heauen a 1. King 8 27· 39 Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the highest places b Maâ— 21.9 Also the third heauen c 2. Cor 12.2 in respect of the aire which is the first heauen next to vs d Math 6.26 and in respect of the celestiall spheres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paradise or the Garden of pleasure e Luk. 23.43 2 Cor. 12 4. Apoc 2.7 because it was figured and shadowed vnto vs by the earthly Paradise planted in Eden f Gen. 2.8 and it is now prepared for vs in stead of that earthly Paradise 3 The house of God the habitation seat and dwelling of the blessed g Iohn 14.23 because there the father openly and immediately manifesteth himselfe and his glorie and goodnesse and also communicateth them to the blessed 4 The Schoolemen call it Coelum Empyreum or the fierie heauen not because it burneth with fire but because it shineth with a light like fire But if Christ be ascended aboue all worldly heauens therfore his body is no longer in place because as Aristotle proueth in his first booke De coelo aboue all the heauens there is no place Although euery place be not of the same nature and such as Aristotle in his Physicks describeth yet notwithstanding wheresoeuer any bodie is there of necssitie is a space in which that body is contained according to that knowen saying of Augustine Tolle spatia locorum corporibus nusquam erunt c. Take away from bodies the space of places and they shall be no where and because they shall be no where they shall not be at all This space therefore is called in the Scriptures a place Iohn 14.2 I go to prepare a place for you But further we oppose the authoritie of Iesus Christ to Aristotles authoritie Doth not the ascension of Christ imply a contrarietie to that his saying Mat. 28.20 I will be with you vntill the consummation of the world It is not contrarie for Augustine saith He is both gone and is here also he will returne and he hath not forsaken vs Tract 50 in Iohan. for he hath caried his bodie into heauen but his Maiestie he hath not taken away from the world Therfore Christs saying is to be vnderstood in respect of his Diuinitie which is present in all places and at all times and cannot be contained in any certaine space of place seeing it containeth al things but especially it is meant coÌ„cerning his perpetual actiue power preseÌ„ce in the Church which worketh in the minds of them that beleeue not of the presence of his humanity which is finite and included in place In respect of which his humanitie he saith Iohn 12 8. The poore are alwaies with you but me you shall not haue alwaies And Mat. 24.23 he foretelleth that Antichrists should say Lo
eternall as Christ saith Iohn 3.3 vnlesse a man be borne againe c. 3 Because faith without which it is impossible for any man to be saued cannot be without good workes and faith hath charitie euer ioyned with her though not in action yet in possibility a Gal. 5.6 4 Because Bernard saith good workes are the way to the kingdome not the cause of raigning Neither can any man attaine to life eternall but by the way of good workes which God hath prepared that wee should walke in them Ephes 1.4 2.10 What is to be obserued in the sayings of the Scriptures vvherein iustification saluation and life eternall is ascribed to workes 1 Legal sentences are to be vnderstoode of perfect good workes such as none can be found in no creature But euangelicall sentences doe alwaies include faith in our workes And we must vnderstand that by faith in the first place iustification is receiued and acceptation to life eternall afterwarde in the second place and by consequence workes are accepted as the fruites of fairh and life eternall is promised to these for Christes sake 2 In such sayings there are not brought forth arguments from the cause why the person is made partaker of eternall life but it is shewed from the effects or the adiuncts what person is partaker of remission of sinnes life eternall So Luk. 7.47 Christ plainely proueth in way of resolution by this argument that the womans sinnes were pardoned because shee loued much But twoe diuerse questions are at no hand to be confounded The one to whom life eternall is giuen the other for what cause it is giuen To them that doe well and meditate in the law of God is happines and life eternall promised a Psal 1.13 119.1.2 Math. 25.3 but yet it is giuen freely for Christes sake b psal 32 1 3 In this question we must remember to obserue a rule of the Rabbines concerning the holy Scriptures In euery place wherein thou lightest on an obiection for an hereticks thou findest a medicine in the side thereof So the scripture wheresoeuer it ascribeth eternall life to workes as a reward calleth it an inheritance c math 25 35. Colloss 3.24 4 When as diuers effects doe depend alike of one and the selfe same cause the consequence from one effect auaileth to another because of their common dependance as Luk. 7.47 the consequence from loue auailes to proue the remission of sinnes because ech of them dependeth on faith 5 Where there is a subiect there is his proprietie and on the contrarie where there is a propriety there is his subiect So where there is faith there be workes and where there be good works there is faith 6 Seeing good workes doe spring from faith whatsoeuer is attributed to them must needs be ascribed to the roote i. faith whence they spring VVhat is the end and vse of good workes It is three fold 1. The glory of God namely that by them wee should glorifie God before men a Mat. 5.16 2 The testification of our true faith that we may make our calling and election sure to our selues in our owne consciences 2. Pet. 1.10 And also that we may liue sutable to the gospell our calling Ephes 4.1 I beseech you walk worthy of the calling wherwith you are called 3 The edification of our neighbour 2 Cor 9 which is done whilest that we further him by our workes or prouoke him to doe the like b 11. 12. 13 Act. 3.14 VVhat is contrarie to this doctrine 1 Euill workes 2 The error of the papists who teach that good workes may be done without faith as also of them that thinke they are perfect which boast of the perfection and purity of workes and securely rest in them Also their error who bragge of their merits of congruity and condignity and boast of the workes of supererogation which teach that their wilworships Numb 15.39 Ezek 20.18 19 Mat. 15.19 that is worships of there owne deuising are acceptable to god Which accompt these for good workes which are done with good intent and leane only on the will and tradition of men which imagine that the violating of these is more hainous then of the commandements of God As for that which is saide that we must heare the guides euen as Christ himselfe d. Luk. 10.16 Heb. 13.17 it must be vnderstood only of the true pastours of the Church which watch for the saluation of the soules committed to their charge And the error of them who affirme that man is iustified before God by workes as causes sclander vs that we contemne good workes as though this were in controuersy betweene vs and them whether good works are to be done wheras we doe more carefully vrge this then they doe 3 Of the Epicures or libertines which neglect good workes as vnprofitable The three and thirtieth common place Of Christian libertie What doe you vnderstand by this name Christian libertie NOT loosenesse or in generall simply euery libertie but in some respect restrained to some certaine kinde and certaine degrees For this Epithite or title Christian or spirituall puts a difference wherby this speciall kind of libertie is discerned from ciuill and bodily libertie and from the counterfeit liberty of other sects Neyther yet is it contrarie to bodily and ciuil libertie a Eph 6.5 1 Cor. 7 22 or to that seruice that we owe to God and to iustice b 1 pet 2.16 Rom. 6.18 1. Cor. 7.22 Hee that is called being free is the seruant of Christ that is he ought to serue Christ Againe whereas we speake of Christian libertie we must put difference betweene the libertie of the will whereof we haue spoken in the common place of freewill and the libertie of the person wherof here we are to intreat In Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Cor. 3.17 for where the spirit of the Lord is there is libertie .. In Latine it is called libertas libertie or setting free not that it it is done by force as in old time when the Lord deliuered the people from Pharaoh vnlesse it be in respect of Sathan whose power and kingdome Christ hath destroyed neither is it obtained with the leaue of our enemies as when the people returned out of Babilon but by the full price paid not to Sathan but to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle calleth the price of our redemption whereby vve are made free How manifold is personall libertie Paul sets it downe to be twofold not in the kinds but in respect of the degrees one whereby Christ hauing paide that endlesse price namely his bloud wee are redeemed that wee might be set free from the slauerie of sinne death and the Law c Ephe. 1.7 Rom. 7.6 which for instruction sake we may call the Redemption of libertie Whereof the Apostle maketh mention Rom. 6.22 Now are wee made free from sinne but are the
seruants of God and 8.2 Christ hath set mee free from the law of sinne and death The other whereby wee shall bee wholy redeemed into full and perfect libertie a Epb 1 14. And this is called the redemption of liberty that is freedome of libertie or of deliuerance And Rom. 8.21 The glorious libertie of the sonnes of God b Luk. 21.28 And the redemption of our bodies Rom. 8.23 Wee may tearme that onely begun this perfect For though wee be made free by the first kinde of liberty yet in some part we are held in some slauerie by the power of sinne so as wee cannot doe that we would c Gal. 5.17 And the seruitude of corruption yea euen death it selfe doth hold vs fettered in her chaines vntill that day of redemption d Eph. 4.30 when Christ shall by his power set vs free being redeemed by himselfe For wee are onely saued by hope Rom. 8.24 and 1. Iohn 3.2 Now are we the sonnes of God free indeed e Mat 5.17.25 but it hath not yet appeared what we shall be but wee knowe that when he shall appeare wee shall bee like vnto him euen as he is Like vnto this shall that our deliuerance be or the restauration of the creature not of the Angels or of euery particuler man but of the frame of the heauens and of the elements whereby it shal be deliuered from the bondage of corruption whereunto now it is subiect into the libertie of the glorie of the sonnes of god that is into that happy estate of incorruption which shal be made manifest when the sonnes of God shal be exalted into glorie For there shal be new heauens and a new earth 2. Pet. 3.13 f 2 pet 3.21 Ro. 8 19.20 21 now in this place we doe especially speake of the first kinde of libertie What is christian libertie It is a spirituall liberty whereby we that truely beleeue are freed and sett at libertie by the bloud of Christ from the slauery of sinne and the tiranny of the deuill 2 From the accusation burthen and curse of the lawe the weight of Gods anger Damnation and eternall death 3 And being indued with the spirit of adoption of libertie illumination we are deliuered from the vaile of the heart that is from the miserable blindenes of error and the bondage of darknesse which was brought vpon vs by Adams sinne lastly from the yoke of the ceremonies of the law of meates drink daies of apparrell of the bodie and from such necessary obseruing of dâ—fference in thinges indifferent and so from all humane traditions to the end that wee might willingly and cheerefully as well in soule as in body serue God in righteousnesse and holinesse all the daies of our life Rom. 4.12.13.14 a 1. Cor. 9.27 Gal 3.45 Tit. 2.11 12 VVhat is the cause of this libertie The chiefe efficient cause is god the meritorious is Christ alone the deliuerer as Ioh. 8.36 It is expressly said If the sonne make you free you shal be free indeed And. Gal. 5.1 stand fast in that libertie whereby christ hath made you free For he hath purchased this libertie for vs with his owne pretious bloud b Col. 1.14 1. Pet. 1.18 The cooperator is the holy Ghost 2. Cor. 3.17 where the spirit of the Lorde is there is libertie who is also both the earnest and witnesser of the same There be two instrumentall causes namely the trueth or the gospell wherein this libertie is propounded Ier. 34.15 Behold I preach libertie Iohn 8.32 yee shall know the truth and the truth shall make you free And faith whereby it is imbraced Rom. 5.2 By faith are we brought into this grace wherein we stand the subiect is euery one that beleeueth whether Grecian or Iew whether male or female whether bond or free 1. Cor. 7.22 c Gal. 3.28 The manner or forme of this spirituall liberty is not perceiued by the sence of man but it is wrought secretly whilest that the soules of the faithfull are besprinkled and washed in the bloude of the sonne of God and are reformed by the holy ghost and their consciences purified by faith from dead workes to serue the liuing god Heb. 9.14 By which meanes it commeth to passe that this liberty wheresoeuer it is hath these accidents or properties righteousnesse peace a good conscience and ioy in the holy ghost a Rom. 14.17 1. Ti. 3.3 And therefore Ioseph inioyeth this liberty although a slaue and bound in prison b Gen. 39 20.21 Daniell sitting amongst the lions c Dan. 6.17 23. Lazarus full of botches and boiles d Luk. 16.20 22. In what thinges doth it consist or how manie partes hath it or how manie degrees be there of this libertie Foure 1. The first is a deliuerance from sinne and death which is wrought by the remission of sinne that it be not imputed by the mortifieng of the flesh least it preuaile and by freeing vs from the second death according to the saying of Paule Rom. 8 1.2 there is no condemnation to them which are in Christ For the law of the spirit of life which is in Christ Iesus that is the spirit of Christ or the grace of regeneration hath freed me from the lawe the authority and force of sinne and death and therefore this is called the libertie of righteousnesse d Col 1 14 Heb. 9.15 and of life and the remission of sinnes e Eph. 1.7 and transgressionsg. the lawe of the spirit of life that is Christs holinesse inherent in Christe which is in Christ Iesus himselfe hath freed me from the lawe of sinne and of death How are we said to be freed from sinne seing it doth alwaies dwell in vs and. Iohn 1.8 If ye say we haue no sinne we deceiue our selues and the truth is not in vs We must distinguish betweene sinne raigning and sinn subdued Rom. 6 6. c. so also betweene the matter and the forme of sinne For we are freed from the raigning and dominion of sinne which dwelleth in vs also from the forme or the guilt of sinne whereupon is that 1. Iohn 3.6 we reade whosoeuer abideth in him sinneth not that is greedily with desire to obey it slavishly and without all resisting of it a that is to say he that is truly partaker of Christ doth not giue himselfe ouer to sinne Againe verse the. 9. euery one that is borne of god sinneth not that is he doth not sinne with full purpose And we do not deny that sinne is in the faithfull or dwelleth in them but that it raigneth not b Rom. 6 12 And touching the guilte Psal 32.1 Blessed are they whose iniquities are forgiuen and whose sinnes are couered blessed is the man vnto whome the Lord imputeth no sinne But of sinne subdued and the matter of it Eccle. 7.20 it is written there is no man iust vpon earth which doth good and sinneth not VVhat is the vse ef this part
of the flesh by the circumcision of Christ. Col. 1.11 What doth this word Pascha or Passeouer signifie Phase or Pesach whereof comes Pascha not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the vnlearned thinke doth signifie a Passage or a leaping ouer a passing by or a passing ouer And in a speciall manner 1 The passing ouer not of the people as many haue thought but especially of the Angell of God that smote the first borne of the Aegyptians and passed ouer the houses of the Israelites being made free by the bloud of the Lambe according to the commaundement of the Lord e Exod. 12 12 2 By a Metonymie of the adiunct it signifieth that solemne and yearely feast or the time of the yeare when that Passeouer was kept which the Lord commaunded to be celebrated in remembrance of so great a benefit when the Angel left the Israelites vntouched and also for a patterne of that benefit which we shall haue in Christ f v. 14 Leuit 23.14 3 By a Metonymie whereby the name of a thing is attributed to the signe it signifieth the Lambe that was slaine in that feast and was eaten in euerie house amongest the Iewes to admonish them of the passing ouer of the Angell that smote the Aegyptians and spared the Elect and defended them Further also admonishing them of the going forth and deliuerance of the people out of the bondage of Aegypt g Exod 12 11 Luk 22 7.8 and mystically might shadow out the Lambe that taketh away the sinnes of the world and by his death reconciling his father vnto vs h Ioh 1 29 of whom Esay 53. As a Lambe he shall be led to the slaughter and shall be dumbe before his shearer 4 By a Metomymie wherby the name of the signe is attributed to the thing Christ himselfe is called the Passeouer to wit as the truth answering to the figure 1. Cor. 5.7 Our Passeouer is sacrificed for vs namely Christ but we doe vse it here in the third signification What is the Passeouer or the Paschall Lambe 1 An ordinarie Sacrament of the Old Testament commaunded of God both to man and woman amongst the people of Israell wherein by the killing of the Lambe at the Temple but the roasting and eating of it in euerie house once a yeare and that onely of those which were circumcised and of age the thing signified namely 1. Preseruation from the Angell that destroyed 2 The bodily deliuerance from that most grieuous bondage in Aegypt deliuerance vnto liberty the destruction of the enemies and also the spiritual deliuerance which should be wrought by the bloud of Christ from sinne death and the power of Sathan 3 Also the eating of Christ to come that is the continuall and spirituall coniunction with Christ to come the nourishment and quickening was signified called to minde and was sealed vp to them which by faith did eate this Lamb. And these again on the other side did professe their thankfulnesse towards God their deliuerer and did resigne themselues to be ruled by him 1. Cor. 10.4 5. They did all eate of the same spirituall meate that we doe and did all drinke the spirituall drinke What was the manner of offering the Passeouer There were three manners whereof two belonged to the yearly Passouer to be obserued in all ages but the third did pertaine to the first Passouer celebrated in Aegypt 1. That in the tenth day of the moneth Nisan which is called Abib Exod 13 4 that is of the straw with the eare of corne for in that countrey barley was wont at this time to shoot forth the eare or else the moneth of new fruits as a signe of renouation wherein all things are wont to spring and reuiue againe The Graecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Yellowe and it answereth to part of our March and part of Aprill and it was among the Iewes the first moneth of euery holy or Ecclesiasticall and Legall yeare that is pertaining to the manner of Gods worship and feasts and began at the Equinoctiall of the spring For in respect of the Iubile when there was an intermission of the land of Rents and ciuill affaires that is of the yeare Politicke the beginning was from September that is the seuenth moneth which is called of the Chaldeans Tisri or from the Equinoctiall of the Autumne when many thinke the world was created because presently after the Creation the earth being perfect brought forth fruits that her maturitie might as it were be in her perfect estate Now the Hebrewes reckon the beginnings of euerie moneth from that time when the new Moone doth first appeare and describe the moneth by the ful reuolution of the Circle of the Moone thorow the Zodiack I say that the tenth day of that first moneth the maister of a family in euerie house of Israell by himselfe should separate from the rest of the flocke a Lambe b Exod 12.3 or in stead thereof a Kidd perfect without blemish a male of a yeare old which was not aboue a yeare old although it was not precisely and fully a yeare old c Exo 23.19 and see that it be killed for the family the fourteenth day betweene the two euenings from the ninth houre when the euening oblations began to be offered vntill night for these were the two euenings to wit one of the day now declining from nine of the clocke the other of the night approaching from the last or twelfth houre of that same day that is the last part of that day Further that he rost it all with the head feete entrals bones vnbroken with fire 2 That all of them eate the whole Lambe with giuing of thankes taking also vnto them their neighboures if one house was not sufficient to eate the Lambe And that with sweete breade that is vnleauened because of their sodayne departure out of Aegypt And with sower hearbs that they might be put in minde of their old condition and bitter seruitude in Aegypt 3 That the Israelites should dip-bunches of Hyssope in the bloud that was receiued into a vessell and might so besprinkle the vpper threshold and both the postes that when the Lord should smite Aegypt beholding that bloud he might passe ouer that doore and not suffer the destroyer to enter in to destroy them Also that they should eate it in haste there coats girt their feete shod they leaning vpon their staues and as it were ready to take their iourney and if any thing was left of it that they should burne it with fire And that they should not goe out of the doore of their house vntill morning least they should mingle themselue with the Aegyptians but that they should rest quiet and safe vnder the bloud a Exod. 12.2 Leuit. 23 5 Numb 9.2 But wee must know that the Ceremonie or commaundement touching the sprinkling of the postes and vpper threshold with bloud and of eating the Lambe standing shod and now prepared for
the spirit also they must be shod or booted with the preparatiō of the gospell and prepared to make great increasings in the Gospell or prepared by the knowledge of the Gospell of peace to vndertake the combats to sustaine the dangers and to auoid the occasions of falling and offences wherewith as it were with brambles thornes or serpents the feete of the godly are often wounded Further leaning vpon the spirituall staffe of the promises of Gods word they may guide their steppes in their iourney and rayse themselues being fallen whereof Psal 23.4 Thy rod and thy staffe haue comforted me 11 Also they must eate the Lambe 1. standing 2 In haste that is such as doe not tyre in the course of this mortall life doe not linger still in spirituall Aegypt or Babylon but doe with all speede renounce the kingdome of Sathan and as it becommeth holy trauellers doe with all earnestnesse desire to be gonne out of the prison of this life vnto that pompe and manner of life which shall be in the heauenly countrey 12 It must be eaten in one house that is he would haue the spirituall communion of the fulnesse in one bodie and head Christ to be ratified and preserued by this meanes 13 God would haue no bone of that Lamb to be broken mystically to shew what he wold perform in his son he hauing none of his bones broken Ioh. 19.33 might be made famous as it were by a visible mark that might proue him to be the true Passeouer Why did Christ appoint the Supper of the Lord in stead of the Sacrament of the Paschall Lambe To shew that he had fulfilled those things which were prefigured in the shadow of the Iewish Passeouer For in the olde Passeouer there was the bodie and bloud of the Pascall Lambe being a beast and in that feast was yearely iterated the remembrance of the preseruation of the first borne of Israll by the bloud and of their deliuerance out of Aegypt as a prouocation to thankfulnesse and a signe of their redemption which Christ should worke but in the new Testament the bodie of the true and onely Lambe of God being slaine and offered vpon the Altar of the Crosse and his bloud shed for remission of sinnes doth procure vnto vs farre more excellent things then was the deliuerance out of Aegypt to the people of the Iewes And the Supper of the Lord was instituted to this end that by the receiuing of the bodie and bloud of the Lambe of God there might bee made not a yearely onely but a perpetuall communication commemoration and celebration of the most chiefe and eternall benefits as of saluation purchased and other more procured by the death of Christ according to Christs commandement Doe this in remembrance of me Luk. 22.19 As also the Lord saith of the Passeouer This day shall bee vnto you for a memoriall Exod. 12.14 Furthermore as it was said touching the Passouer No stranger or vncircumcised shall eate thereof but such as be borne at home and come to yeares who had learned the mysterie by way of Catechising so also because in the supper our couenant made with God is renued it is to be communicated to none but to them that are of circumcised harts and by Baptisme are made the houshold seruants of God and partners of the couenant but at no hand to the prophane or vncleane and ignorant but onely to the faithfull being purified by faith after that they had giuen their names to Christ and haue beene instructed in the mysterie of his death And as the Paschall Lambe was eaten with giuing of thankes so ought we also to receiue the Supper of the Lord with thanksgiuing Lastly as it was a thing much to bee desired to eate the Paschall Lambe so it is a sweet thing to the beleeuers to eate the bread of the Lord. Seeing there was onely one Lambe offered as a sacrifice for the redemption of the Church why did God commaund a Lambe to be killed in euerie house as though euerie one of them should haue had their sacrifices peculiar by themselues Because although they were all deliuered from destruction by the selfesame bloud yet he would haue each family priuately admonished by speciall application that they might the more sensibly perceiue the grace bestowed vpon them As at this day the selfe same thing is Baptisme vnto vs whereby we are in common ingrafted into the bodie of Christ yet euery one hath his owne Baptisme performed to him to the end that they might more certainly know that they are partakers of the adoption and so the members of the Church Why is Iesus Christ called the Lamb slain euen from the beginning of the world Apoc. 13.8 seeing Paule saith Now once in the latter end of the world was he made manifest to abolish sin by offering vp of himselfe Heb. 9.26 1 Because of the effect of his death whereunto although there was a certaine time prefixed yet the merit and efficacie thereof did no lesse benefit the fathers in old time and was applied vnto their Iustification and Sanctification then now it benefits vs and is applied to vs. 2 Because he is the Lambe of God that taketh away the sinnes of the world and by his oblation hath consecrated for euer those that be sanctified Hebr. 10.14 3 Because he was slaine for sinne which was committed euen from the beginning of the world 4 Because euen presently from the verie foundations of the world he was appointed to be slaine 5 Because there is not saluation in any other whatsoeuer Act. 4.12 6 Because Iesus Christ is the same to day yesterday and for euer Heb. 11.1 7 Because that which was not as yet in the order of nature neuerthelesse was extant euer by the vertue and efficacie of faith For faith is that which maketh those things to be present which are hoped for and doth demonstrate those thinges which are not seene Heb. 11.1 8 Because as the same Christ is the head of the whole vniuersall Church so also he is the Author of Election in him of all the faithfull both of the old and new Testament of their vocation Iustification sanctifycation and glorifycation VVhy was not the bloud of the Paschall Lambe drunken or eaten but onely the posts were besprinkled with it Because it was abhomination to eate or drinke the bloud not onely of man but of any liuing creature from Noes time a Gen. 9.4 The vse whereof was granted by the comming of Christ although for the infirmitie and weakenesse of the brethren forbidden for a time b Act. 15.20 29 VVere there no moe Sacraments of the old Testament Yes indeed there were as the Sabbaths the Arke of the Couenant washings and such like yet they are rather to be called Types then Sacraments if we will speake properly because they are neuer compared with the Sacraments of the new Couenant But especially because they serued rather to illustrate the promise of grace then to seale
Church ordained of Christ being euen now about to die for them which are full growne being alreadie baptized and examining themselues wherein by outward breaking of bread and powring out of wine into the cup is represented and as it were is set before the eyes of the faithfull the crucifying of the bodie and shedding of the bloud of Christ for vs and by giuing taking and vsing of those Elements the forgiuenesse of our sins gotten by the death of Christ the inward raking and spirituall enioying of his bodie bloud moreouer communion with Christ ful nourishmeÌ„t in Christ viuification and fellowship together with the rest of his liuely members is signified confirmed sealed to the faithful the memorie of so great benefits giuing of thanks is celebrated for the commendable vse of the faithfull assembled together that they may increase in faith and loue For as by baptisme we are borne againe so being borne again wee are fed and nourished by the Supper of the Lord and in Christ wee are as it were nourished and brought vp to life eternall Therfore when as Baptisme may once onely be administred the Supper of the Lord is to be vsed often because in it Christ is giuen vnto vs after the manner of meate but because meat and drinke doe goe away into nourishment they are often in our life time to be taken of vs. Furthermore the first example or patterne of that definition is the historie of the first Supper of the Lord expounded by Paul and of the rest of the Euangelists 1. Cor. 11.23 Mat. 26.26 Mar. 14.22 Luk. 22.19 What is the efficient principall cause of the Lords Supper The Lord himselfe who is the onely testator of the new Testament and the Authour of the Couenant of Grace and GOD the Redeemer in whome alone it haht pleased the Father to gather together all things Ephe. 1.10 And who is the way the trueth and the life Ioh. 14.6 the high priest Heb. 3.1 and the eternall King of the Church Psal 2 6. concerning whom alone the father cryed from heauen heare him Mat. 17.5 from whom it is called the Lords Supper therfore faithfully to be deliuered of the ministers reuerently to be handled neither is it to be depraued by adding minishing changing For Paul saith 1. Cor. 11.23 I haue receiued of the Lord that which I also haue deliuered vnto you namely by the reuelation of Iesus Christ Gal. 1.12 When hee was taken vp into paradise or the third heauen although this letteth not but that hee knewe very many peculiar sayings doings of Christ both from Ananias and also from other disciples of Christ which were eye witnesses and from Luke himselfe At what time was it instituted 1 Cor 1.23 In the yeare of the world 3995. of the age of Christ 33. of March 24. day which was Thursday in the euening surely that night wherein he was betrayed by Iudas vnto the Iewes was the Supper of the Lord instituted 1. First of all because of the figure going before that is to say of the eating of the Pascall Lambe or the legall solemne and Sacramentall Supper in place wherof Christ substituted the Supper EuaÌ„gelical Lu. 22.14.19 where that being performed a new institution of this in expresse words is put in the stead therof so the Apostle teacheth 1. Cor. 5.7 Christ our passeouer is sacrificed for vs. From whence it followeth that the Supper of the Lord is our Passouer For the same thing in both is signified namely Christ the true and immaculate sacrifice for the sins of the world there promised here exhibited The remembrance of the like benefite there of the deliuerance out of the bondage of Aegypt and of induction into the promised land here of freedome from the cruell slauerie of Sathan and of introduction into eternall life 2. Secondly because of his passion and death neate approching Dan 9.24 27 the remembrance of which benefit therein performed vnto vs he would set forth in this Supper 3 Thirdly that he might plainely shew a consummation and taking away of al Sacraments and Sacrifices of the Old TestameÌ„t and manner of the Paschall lambe it selfe which he had eaten before with the Disciples 4. Forthly that he might signifie or giue to vnderstand that he came in the fulnesse of time Mat. 11.13 Gal. 3.24 Gal. 4.4 5. That hee might so much the more commend his Supper which being now about to dye he so earnestly commended vnto his Seeing that Christ hauing Supped distributed the Supper to the Disciples in the euening whether is it lawfull for vs to giue it in the morning and to them which are fasting It is lawfull because circumstances of time as both of sitting downe of apparrel and of a certaine number of Communicants doe not appertaine to any mysterie neither are they substantiall pâ—rtâ— of the Sacrament neither haue they expres commandement from God because Christ said not This doe yee hauing supped or sitting or standing or so many in number for Christ first did eate the Passeouer because he would after old things institute new But the Eucharist is more conueniently distributed in the morning 1. Because it is an easier thing at that time to haue a holy meeting together forasmuch as in the day time much businesse doth happen wherby men are lead away from holy things 2. Because at that time we are more sober and wee haue a more apt and attentiue minde to perceiue excellent thing Yet notwithstanding the ancient fathers in time of a fast beecause they did spend the whole day in prayers in Sermons and in holy hymnes did giue the Supper of the Lord a little before night And in the time of Augustine in many Churches of Africa as he reporteth the thursday before Easter that the action of Christ might bee the more resembled the Eucharist was giuen to the fathfull in the night and after Supper But this custome was taken away by the sixt Synod or generall Councill which was held at Constantinople Seing that Christ being about to celebrate the Supper abased himselfe to wash the Disciples feete and said vnto them I haue giuing you an example that ye should doe euen as I haue done to you Whether are we being about to communicate tyed to this precept concerning washing of feete Not a whit because Christ did not therfore washe the feet of the Disciples that they should alwaies imitate that fact in kind but that he might driue from them the dreame of a ciuill kingdome of the Messias whereabout they did striue and that hee might shewe in himselfe a perfect example of humilitie like as elswhere hee commaunded that they should shake off the Dust from their feete that they should not beare a staffe nor scrip with them by the way that they should salute no man by the way that they which fast should annoint their head Not that they should drawe these things to a strait obseruation of words but that by this
he teacheth in the administration thereof And thē he teacheth what the whole church ought to do in the vse or taking of it For in that holy action he speaketh to the Apostles both as to the pastors or disposers of his secrets and also as representing all the company of the faithfull who must receiue And truly first of all he commaundeth the Apostles or ministers administring to take bread and wine to giue thanks to God the father to breake bread and to distribute for when he saith Luk. 22 19. And. 1. Cor. 11.25 doe this in remembrance of me the particle this is not to be referred to the bodie or the cup but to that which the lord had done about the bread and cup. Truly he offered or sacrificed not his body and bloud to God the father vnder the formes of bread and wine but he tooke bread he gaue thankes he brake he powred into the cup Neither offered he to God but gaue to the disciples with a double commaund eat drinke ye all of this Therefore the same not any other thing is commaunded to the ministers vnlesse they will be accused by Christ as false Ambassadours Neither is the signification to be regarded of the Latine worde facere that is to doe in the commaundement of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc facite that is do this which sometime among the latins ioyned with an ablatiue case signifieth to sacrifice for they say fafacere hac vel illa victima that is to sacrifice with this or that slain beast as in that of virgil Eclog. 3. cum faciam vitulā pro frugibus ip se venito that is when I sacrifice with an heifer or a yong cowe come you for corne But not as the popish clergy read it in a calf-like construction cum faciam vitulam sometime in the scripture namely when the thing which is sacrificed or is offered to the Lord is ioyned togither with the said verbe or where the text doth manifestly speake concerning Sacrifice as when the Scripture saith Facere that is sacrificare agnum to sacrifice a Lambe A Goat fine flower and the rest of like sort in the Hebrew construction not in the Latine as Leuit. 15.15 Moses speaking of two turtle Doues to be offered in sacrifice Facies saith hee vnum pro peccato Thou shalt make or offer one for a sinne offering the other for a burnt offering alterum in holocaustum Numb 28. Agnum vnum facies mane that is offeres seu sacrificabis Thou shalt offer or sacrifice one Lambe in the morning but no where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify to sacrifice but to doe this which was done in the first Supper doth belong as well to the dispensation as to the receiuing of the Supper Moreouer these words Hoc facite doe this are referred to that which the communicants must doe in the vse and taking of the Supper which is euident by that that Paule doth apply them not onely to Priests but to the whole Church of the Corinthians Therefore he biddeth that the guests or communicantes should first take and then eate the bread broken and should drinke the wine powred in which are the sacramentall rites prescribed to all commers to the Lords table namly a comely taking of the outward signes into the hands an eating and drinking of them Did not Christ in the last Supper offer himselfe to God the Father vnder the forme of bread and wine and commaund the same to be done vntill the end of the word Truly he presented both in actions and words the sacrifice which he was about to offer vpon the Crosse the day after and commaunded a remembrance thereof to be made but he neyther offered himselfe really corporally and properly in the forme of bread and wine to God the Father nor commaunded an oblation to be made for remission of sinnes 1 Because with one offering once done and perfected not with two one vnbloodie another bloudie one primarie another secondarie eyther cōmemoratiue or applicatory not by repetition of that one he hath consecrated for euer thē that are sanctified a Heb. 10.12 14.2.5.6 Beside where there is remission of sinnes there is no more offering for sinne Heb. 10. vers 18. 2 Because both by the word and also by a lawfull vse of the Sacraments outwardly and by the working of the holy Ghost inwardly and by faith the fruite of that onely offering is applyed vnto vs. 3 Because the representation or application of a thing is not the thing it selfe for those things which differ in nomber in obiect in measure in manner of doing and in adiuncts as the Supper of the Lord and the sacrifice of Christ vpon the crosse doe truly cannot be the same neither are the Image of a thing the truth it selfe the same thing vnlesse among them which are weak wited but euen the very application of satisfaction doth imply a satisfaction formerly made 4 Neither did Christ offer any sacrifice or commaunded to be offered by priests in the Supper by which they may be purged their sins forgiuen 5 Neither hath any thing power to satisfie for sins besides that one sacrifice of the crosse 6 And without shedding of blood is no remission of sins Heb. 9.22 Neither is it said in any place in the scripture that Christ was offered to God but by reason of his death For Heb. 9.25 Not that he should offer himselfe often for then must he haue often suffered 7 Neither is it apparent in the Scripture that Christ is to be sacrificed vnto God that his sacrifice may be applyed to vs but to be receiued by faith Rom. 3.25 Whome God hath set forth to be a reconciliation thorough faith in his bloud 8 Trulie he is sacrificed after a certaine manner by preaching of the gospell a Rom. 15.16 and is crucified b Gal. 3.1 but figuratiuely and spirituallie Not to God but to vs that with our whole soules we may imbrace him being receiued by true faith 9 Because since that the chiefe priest is now exhibited the Apostles substituted no second priests of the new Testamēt properly so called either to Christ or to those of old time a Heb. 7.24 10 Because the alone the same most perfect sacrifice of Christ abrogated all outward sacrifices whatsoeuer 11 Because there is no reall sacrifice outward and propitiatorie but bloudie but if there be shedding of bloud in the Supper made Sacramentally it is not therefore reallie 12 Because the place Malac 2.11 from the rising of the sunne vnto the going downe of the same my name is great among the Gentiles and in euerie place incense shall be offered vnto my name and a pure offering is not vnderstood of outward Sacrifice but allegorically or metaphoricallie by allusion to the legall ceremonies their wordes being vsed as also Esai 22. concerning spirituall sacrifices that is concerning the spiritual worship
of God which especially shined to the church in the time of Christ when as the Gentiles imbraced the preaching of the gospel concerning which Heb 13 15. 6. 56. 66 Let vs by Christ himselfe offer to God the sacrifice of praise 13 And whereas Daniell 12.11 saith that in the last times Antichrist raging a docilie sacrifice shal be offered that is to be meant either of the daily legall sacrifice which was interrupted in the time of Antiochus and afterwarde quite taken away in the destruction of Ierusalem as Chrisostome will haue it in the oration against the Iewes or metaphoricallie of the worship of God prescribed out of his worde to be taken away Antichrist possessing the worlde as Hierom will haue it vpon Daniel Chap. 12. 14 But although Melchisedech was a figure of Christ yet not in regarde of outward sacrifice whereof there is no mention made Gen. 14.18.19.20 neither in all that comparison of Christ with Melchisidech which the Apostle doth vnfold most accurately Heb. 7. But 1. because Melchisedech was a King and also a priest 2 Because the same Melchisedech as a Priest blessed AbrahaÌ„ that is he prayed for the grace and fauour of God to him saying blessed art thou Abraham of God most high 3 Because he is set forth vnto vs in the scripture without genealogy as though he were eternal 4 It is gathered that he was more excellent then Abraham his posterity by that that Abraham offered tithes vnto him Notwithstanding that we may graunt which is not spoken that Melchesedech before he entertained Abraham with a banquet returning with his seruants from the conquest tooke parte of the bread and of the wine and sacrificed that is oblation being made gaue thanks to God for the victorie and for the wholesome vse of bodily foode and for all other benifites which was the custome of the holy fathers and which also went forward from them to the Gentiles as Atheneus doth praise Homer because he describeth the Grecian Princes neuer to sit downe at the table or to depart without Sacrifice and praiers it doth not therefore follow that that thanksgiuing was a Sacrifice applyed for Abraham and his companie that it might merit for them remission of sins So in the Lords Supper there is made a most holy Sacrifice that is the bodie and bloud of the Lord being tasted wee giue thanks for spirituall nourishment and for so great victorie whereby Christ hath ouercome sinne and death for vs and hath made his conquest common vnto vs but this thanksgiuing doth not deserue for our selues or others remission of sins It doth much lesse follow that Christ in the Supper offered himselfe to God in the forme of bread and wine but onely in an argument Allegoricall it followeth that the bread and wine offered of Abraham were types of Christ who offereth himselfe to vs in the Supper to be receiued by a true faith In which sense the Fathers doe apply the type of Melchisedech to the Supper of the Lord. Which thing Lombard doth inough declare Melchisedech shewed the rite of this Sacrament b 4. Sentence distinct 8 when as he offered bread and wine to Abraham Lastly wheras the ancient fathers doe euerie where call the Eucharist a sacrifice they do it 1. For the blessing of the signes 2. Because in this mystery there is a commemoration of that onely sacrifice which was made for vs vpon the crosse and a certaine representation of it vnder the image of the Sacrament 3. Because it is an Eucharisticall sacrifice by reason of the solemne profession of faith praiers and especially of a peculiar giuing of thanks 4. Because in it we consecrate our selues wholy vnto God Ro. 12.2 5. Because in old time it was a custome that when the holy Supper was celebrated the faithfull did offer almes wherewith they might helpe the needie brethren which also is a kind of spirituall Sacrifice a Heb. 13.16 Distinct 2 Lombard saith Christ died once vpon the crosse and there Sacrificed in himselfe but he is daily offered in the Sacrament because in the Sacrament there is a remembrance of that which was done once b 4. senten And Distinct 13. It is called a Sacrifice as it were a holie thing done because by a mysticall prayer it is consecrated for vs in remembrance of the Lords passion Because in the celebration of Mysteries there hath beene alwaies a threefold oblatiâ—n obserued in the Christian Church one meere spirituall whereby euery one doth present himselfe before God with a contrite heart and endued with faith another visible euery one bringing something least he should appeare before God emptie Ex. 23.15 The third both of the bodie and of the bloud of the Lord himselfe whether are both the latter iustly taken away by our Churches Yea rather neither of both if they be rightly vnderstood is taken away but rather renued For although now almes are bestowed not as in times past whereby both the common feasts which they did call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 loue feasts were furnished and also the ministers and the poore were helped and which serued for other necessarie vses of the Church which were wont to be laid either vpon a table or a cupbord made for that purpose which in the Canons which they call the Apostles Canons Canon 3. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an Altar and by solemne prayer vnto God consecrated to holy vses the bread wine first of al being set apart which they did blesse seuerally to the vse of the Sacrament yet notwithstanding the loue feast being now taken away according to the Precept of Paul If any man be hungry let him eate at home not in the Church 1. Cor. 11.34 and so by little and little things being so ordained in the Christian Church that wee neede not labour to seke goods wherewith Ecclesiasticall persons are nourished but rather wee must bee carefull that the wealth wherewith they do abound be bestowed in good vses It was not needefull to retaine in our Churches these kinds of offerings prescribed by no lawe in the word of God but it is better to take heede by what means both iust stipeÌ„ds may be paid to the ministers of the word and also that the poore of euery place may be prouided for and also that an eye may be had to setting vp of schools and to nourishing of poore schollers to maintaine the buildings of Churches neither yet is the collection of priuate almes therefore to be neglected Therefore the offering of the vnbloudie sacrifyce doth remaine among vs sound whether you regard the blessing it selfe of the signes that is the rehearsing and explication of the Lords institution ioyned with prayers wherby after a sort the passion it selfe of the sonne as Cyprian speaketh is offered to God the Father and the whole Church shewing the death of Christ after a sort doth sacrifice and vowe it selfe to God whether by name of a sacrifice you
the grounds of Doctrines or of the Articles of faith and of the commandements of God alwaies to be taken without figures altogether as the words doe sound No seeing that there is no lesse certaintie in a figuratiue speech which may bee applyed to the nature of the thing concerning which it is spoken then in a proper Like as the first promise of the Gospell was published by God in a figuratiue speach The seede of the woman shall breake the Serpents head Gen. 3.15 which Iohn declareth in a proper speach 1. Epistle chap. 3. verse 8. The sonne of God appeared that hee might dissolue the works of the Diuell And the first chapter of Iohn is the ground of Doctrine concerning the person of Christ and yet in it are figuratiue speeches Verse 4. 5. That light was the light of men And that light shineth in the darkensse and the darkenesse comprehended it not But is it not absurd that Christ spake tropically and therefore enigmatically that is obscurely or doubtfully in the institution of his supper with the Disciples which were rude and simple In no wise for the thing it selfe sheweth that that Metonymicall speech was not enigmaticall doubtfull or darke to the Disciples for vnlesse it had come into their minde that bread was called of the Lord his bodie because it was a signe thereof doubtlesse they had beene troubled at so prodigious a thing as followeth vpon the proper and literall sense of the words And that so much the more because almost at the same time they could not vnderstand farre more easie things a Iohn 14.8 16.17 a seeing therefore they are not trobled with these words it is plain that they vnderstood those things Metonymically after the mnaner of the Scripture Especially as a little before they had eaten the Lambe which in the same sense is called Pascha that is the Passeouer Exod. 12.27 Which is the other part of words of Christ concerning the bread Which is giuen for you In Luke 22.19 or VVhich is broken for you in Paule 1. Cor. 11.24 For in Mathew and Marke this part is wanting the subiect of which member is not bread but bodie expressed in the Pronoune Relatiue which And the Attribute VVhich is giuen or deliuered for you namely vnto death or is broken that is Esay being interpreter Chap. 53.10 He is broken with sorrowes or is crucified and killed VVhat is signified in this proposition 1 The mysticall bodie of Christ is not signified for the mysticall bodie of Christ which is the Church is not giuen or deliuered or broken for vs but the true bodie 2 It is signified that Christ gaue not a glorified and spirituall bodie and therefore that the flesh of Christ is not simple meate in respect that it is glorified but that it is liuing meat vnto vs in respect that it was in time past crucified Iohn 6.51 3 It is gathered by a proper and regular predication that the bread is not called the body of Christ but figuratiuely because it is vniuersally true of a proper and regular signification Whatsoeuer is the predicate of the predicate is also the predicate of the subiect But that which is said heere of the bodie of Christ cannot be spoken properly and regularly of bread For bread is said to be giuen to vs properly not giuen for vs Neyther is wine said properly to be shed for vs by powred in to vs. Againe that which is giuen is but an Enallage of the present time for the future spoken for that which shall be shortly giuen vpon the crosse but not in the Eucharist Because Christ therein offered not or gaue his bodie for a sacrifice but vpon the crosse For it is an vsuall Enallage of scripture to speake concerning a thing now instant to be forthwith as it were of a thing present And so to vse the present tense for the future So Mat. 26.24 Wo be to that man by whom the sonne of man is betrayed And Iohn 10.15 I lay downe my life for my sheepe And the common translation hath VVhich shall be giuen for you VVhich is broken cannot be affirmed of the signe which the Lord had broken alreadie neyther can it be spoken of the bodie of Christ vnlesse it be Metonymically seeing that it was said of the bodie of Christ Exod. 12.46 and Iohn 19.36 yea shall not breake a bone thereof 4 And also the loue of Christ towards vs is commended because when he owed nothing to Death because he was without sinne for he was holy and vndefiled a Heb 17.26 he would vndergo it for vs. 5 Last of all the fruit of his death because he is said to be deliuered vnto death not onely for the Apostles but for many What are the words of the Lord concerning the cup They also consist of two branches the former is in Mathew and Marke This is my bloud of the new Testament Or as Luke and Paule hath it This cup is the new Testament in my bloud The subiect of which speech is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This of the neuter gender but not hic this in the masculine gender as hath the old interpretation which pronounce hoc this is referred to the wine not to the bloud for so it should bee an Identicall proposition which is manifestly plaine out of Luke 22.20 who addeth vnto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is this the Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is cup or wine as as if he had said This which I hold in my hands and giue to you And the predicate is bloud or the new testament in my bloud The couple the verbe substantiue est is which in Luke is wanting In which proposition surely it cannot be said without a Metonymie that the word cup is taken for wine which is contained in the cup and that this cup is that New testament In the one is the continent put for the thing contained in the other of the thing signified is for the signe For properly according to the word the cup it selfe or wine is not the new Testament it selfe but a pledge and seale of the new Testament or rather that wherewith the Testament is established that is to say of the bloud of Christ like as Circumcision was called the old Couenant By all which it appeareth that the words of the Lords supper are ful of figures but yet most vsual easie to be vndestood Whether may this proposition of Christ This is my bloud be so compared with that of Moses saying Exod. 24.8 concerning the bloud of calues this is the bloud of the couenant that both here there bloud being in deed in it owne essence as that being holden in the hands of Moses and this in the hands of Christ be demonstrated properly and not figuratiuely In no wise For Moses truly sprinkled the people with the bloud of the offering taken out of a basen that bloud was a sacramental signe therfore that enuntiatiō of Moses
was identical rightly expressed in these words this is the bloud of the couenant But Christ gaue to his disciples wine contained in the cup and sacramentally signified the thing by the signe of wine Therfore in the enuntiation of Christ this namely the wine which was contained in the cup is one thing that bloud of the new Testament that is the thing it selfe of that sacrament is an other thing And therfore the enuntiation of Christ is rightly expressed in these words hoc est sanguis this is bloud What is the new testament in the bloud of Christ They acknowledge that the name of Testament is the same here that Couenant is who do take it to answere to the Hebrew name Berith and therfore to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an agreement begun betweene them which first did disagree which signification doth especially heere accord although it commeth all to one reckoning whether we vnderstand the new couenant begun by the bloud of christ or the wil of christ dying which is signified by the word testamēt established confirmed by his own bloud shed For the particle In in the Hebrew phrase doth not signifie a simple coniunction inexistence or reall concomitancie as though it had beene said with my bloud but the cause the manner the instrument and the adiuuant cause of any thing as Psal 33.16 The King is not saued in multo exercitu that is by the multitude of an host and Rom. 5.2 In the bloud of Christ that is by the bloud as it is expounded Coloss 1.22 Rom. 3.14 But this Testament is not any corporal draught of the bloud of Christ or drinking of wine but it is the couenant of grace reconciliation or agreement and a couenant betweene God and the beleeuers wherein God doth promise vnto vs that he forgiueth vs our sins and giueth the holy Ghost righteousnes and life eternall of his meere mercie by faith for the bloud of Christ shed vpon the crosse and wee in like manner to binde ourselues to God to receiue these his benefits by true faith in Christ and to shew thankfulnes by true obedience towards him in the whole course of our life Of which couenant Esay speaketh chap. 59.24 and Ier. 31.31 and 32.40 Heb. 9 15. Gal. 3.17 Why said not the lord This is my body of the new Testament as he said this cup is the new testament in my bloud Because although the Testament or new couenant was established by the oblation of whole Christ and by the intercession of his death Heb. 9.15.16 yet notwithstanding his death was more euident in the bloud shed then in the matter it selfe of the flesh Therfore vnder the old couenant Moses said Exo. 24.8 Heb. 9.20 Behold the bloud of the couenant which the Lord hath made with you And therfore Christ that the relation of the truth might be more plaine he applied the appellation of the New Couenant rather to his bloud then to his bodie yet so that he excluded not his bodie the bloud whereof was shed from the confirmation of the couenant and redemption of the soule Add to this that when Christ had made mention of drinking wine which he calleth his bloud he remembred the new couenant because vnder the old the vse of bloud was forbidden a Leuit. 17. Verse 10.16 which in the other signe of bread was not necessarie to expresse Which is the other branch Which for you in Luke and for many in Mathew and Marke is shed for the remission of sinnes The subiect of which speech is the Relatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which and it is referred properly to the bloud not to the wine Truly if you look to the construction of the words in Luke it must be referred to the cup but because neyther the cup nor the wine was shed for vs that subiect is altogether to be vnderstood of the bloud The predicate Effunditur is shed again by Enallage for Effundetur shall be shed as the common translation doth also expound it Yet the Lord doth seeme vpon set purpose in the institution of this mystery although speaking of a thing to come yet to haue vsed in both places the words of the Present Tense that the Disciples might be admonished that this is the vse of these signes that with the eyes of faith the things forthwith to be should be seene as it were alreadie present in them like as we must behold them in this action by faith as it were being before our eyes although alreadie performed long agoe that is to say the whole historie of the passion as if with these our eyes wee did see the bodie of Christ hanging and pierced through and the bloud dropping out of his wounds Therefore it is shed saith hee that is to say vpon the Crosse not into the cup or into a mouth whereby againe is signified in what manner the bloud of Christ is liuing drinke to vs not simplie as it is now clarified but as shed for vs and truly for you and for many Marke 14.24 although not for all but for the elect onely that is for their cause for the remission of sinnes which is a most exceeding wholesome end of the bloud of Christ shed not of the drinke of wine For of this it is said In remembrance of me but of the shedding of bloud For the remission of sinnes From whence doe you gather besides that Christ spake Tropically 1 From the nature and sacramentall speaches of all other Sacraments alreadie instituted from the beginning of the world wherein it commeth to passe that the name of the thing signified is giuen to the signe it selfe or the signe is named for the thing signifyed as Genes 17.10.13 Circumcision is the Couenant that is the signe of the Couenant Exod. 12.11.27 The Lambe is the Passeouer that is the signe and memoriall of the Lord The Rocke was Christ that is a signe of Christ a Exod. 17.6 1. Cor. 10.4 2 From the knowne speech concerning the same Sacrament in Paule 1. Cor. 10.16 The bread which we breake is the communion of the bodie that is to say Metonymically like as the Gospell is called the power of God that is the effectuall instrument of God Rom. 1.16 And VVe that are many are one bread and one bodie And 1. Cor. 11.29 He that eateth and drinketh vnworthily eateth drinketh his owne damnation which things vnlesse a trope be vsed cannot be vnderstood and the bodie it selfe of Christ cannot be said to be eaten but tropically 3 Because the Ascension of Christ into heauen and the veritie of the humane nature which hee tooke admitteth not a proper speech For Augustine teacheth That one place is not to bee interpreted so that it may be contrarie to many others but so that it may agree with many other De Doct. Christ 4 Because the Fathers had the same meate and drinke not only among themselues but also with vs that is to say in respect of the matter
faith and to shewe their Pastors what they think of the Doctrin taught like as Peter commandeth that VVe should be ready alwaies to giue an answere to euery man that asketh a reason of the hope that is in vs. 1 Pet. 3.15 Is it gathered from this Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is himselfe that euerie one is to bee left to his owne priuate iudgement and that the Sacrament is not to bee denyed to any man comming to the Lords table No because all are not sufficient to examine themselues neither is it manifest concerning all whether they are or are not of the Church neither is it sufficient for them which by a lawfull knowledge going before haue beene iudged impenitent and therfore accursed out of the Church that they should be thought fit and to haue truely repented if after any manner of fashion they present themselues againe at the Lords table Who doe come vnworthily to the Lords table Not they which are simplie subiect to sinnes or any weake in faith seeing that the Supper is instituted especially for the weake And the Centurion said rightly Lord I am not worthie that thou shouldest come vnder my roofe Mat. 8.8 But they which know not what this thing is and which are all together void of the feare of God or of repentance and faith and doe continue in sinnes against knowledge In like manner they which doe nourish confidence of their owne strengths superstition and hypocrisie and false worships which doe maintaine manifest errors or doe liue in strife doe still keepe an euill purpose of fostering anger lust or other bad affections or doe despise the poore or doe come not as it were to a mysticall but as it were to a common or prophane table VVhat is the punishment of them which eate vnworthily As there are diuers degrees of vnworthinesse so the punishment or iudgement is vnlike the cheefe degree of vnworthines precisely so called is to come to the mysteries of faith without faith or any repentance which is the vse of vnbeleeuers castawaies hypocrites and wicked men They therefore which so come are guiltie of the bodie and bloud of the Lord the imputation of his death is laide vnto them that is the death of Christ it returneth vnto death not vnto life to them and as Basill speaketh They doe beare the offence of Christ crucified euen as they who through vnbeleef crucified him corporally For these men doe esteeme the bloud of Christ profane and they haue him in no other account then as an hainous offender a Heb. 10 29 concerning these men it is said he that beleeueth not shall bee condemned Mar. 16.16 These therefore doe vndergoe the iudgement of condemnation vnto euerlasting torments a 1 Cor. 11.32 Another degree of vnworthinesse taken more moderately is of the beleeuers which doe not discerne or iudge of the Lords bodie that is which although they are not altogether voide of faith yet they haue a faith as it were faint and weake and therefore not as it were effectuall by charitie and repentance neither doe they discerne the mysticall bread of the Lord from common bread but handle it vnreuerently nor in that manner as the Lord appointed it To these iudgement is threatned Paul 1. Cor. 11.29 saying Hee which eateth and drinketh vnworthily eateth and drinketh his owne damnation that is by eating and drinking he drinketh it and calleth for it But this iudgement is not of eternall damnation but of temporall punishment which the Lord doth inflict in this worlde euen vpon his owne faithfull ones which doe sinne as it is manifest out of the words following of the Apostle wherein hee doth rehearse examples of this iudgement diseases and the death of the bodie For this cause many are weak sick among you many sleepe and especially out of verse 32. where hee saith That we are therefore iudged ihat wee should not bee condemned with the wicked but that wee should be chastised of the Lord. And this iudgement is of correction and discipline To whom therefore is the Lords Supper to be giuen To all the faithfull members of the Church which can examine themselues and are taught in the mysterie of faith and can shewe forth the Lords death for to this mysterie is required the examination of a mans owne selfe and this shew forth the lords death And therefore not to Infidels not to infants not to madmen not to them that are ignorant of the mysteries or to them which knowe not what is done not to the impenitent not to them which are excommunicated by the lawfull iudgement of the Church not to the polluted either with manifest errours or with any notorious wickednesse vnlesse they haue first satisfied the Church and giuen a testimonie of their repentance Finally not to the deade nor for the dead For the oblations of bread wine which were offered in times past by the friends of the deade after a heathen custome went to the vse of the poore In like manner the sacrifices and offerings which Cyprian saith were offered for Martyrs were in his vnderstanding praises and thankesgiuings vnto God in that it pleased him to afford his Church such excellent lights as they were Are godly and honest persons to bee kept from the Lords Supper for beeing in warre or hauing controuersies depending in Lawe No for actions and lawfull warres are a part of that politique order which the Gospell doth not abolish And Constantinus and the soldiers with him which were now in the battell readie to put to the sworde the huge armie of Licinius were iustly admitted to the Lords Supper And Melchisedech receiued Abraham returning from the battell and blessed him a Ge◠14 17 And good men may without bitter hatred and desire of hurting each other dissent about inheritances contractes and other like businesses But yet both soldiers and those that goe to Lawe when they are about to receiue must bee admonished to lay aside hatred strife and other vices which happen not of themselues but by accidentes to warfare and suites in Lawe What is it to make difference of the Lords bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to discerne a thing and to seuer or exempt it as it were from the common order and to account it and vse it more honorably then the rest as in Iude verse 22. wee are bidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a difference betweene sinners that are recouerable and those that are obstinate And 1 Cor. 4.7 Who hath made thee more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore to discerne the Lords bodie is to distinguish that breade as a most precious signe of Christs bodie from other things and to vse it with fit deuotion and therefore with faith repentance and most high reuerence not to come vnto it as to common bread and drinke but as vnto the mysterie of a thing of all other most precious Doe they of the first sort of vnworthy communicants that is to say
the wicked eate the flesh and drinke the bloud of Christ vnto the iudgement of their owne condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely and not refusing but receiuing it are made guiltie of Christs bodie No for 1. To eate vnto themselues Iudgement or to bring Iudgement vpon themselues is not to eate Christ who is made vnto vs righteousnesse and life 2. Because the promise of grace doth promise onely to the faithfull the participation of Christ himselfe and they are Sacramentall Seales to none but to the faithfull onely For what part hath the beleeuer with the Infidell light with darknesse Nor must wee say saith Augustine that hee eateth Christs bodie that is not in Christs bodie and therefore their vnbeleefe cannot make void the faith of God and the institution of the supper 3. Because no man saith the Apostle can bee partaker of the Lords Table that is of the meate set vpon the Lords table and of the table of Diuels that is haue any thing common with Diuels and vncleane spirits 4. Because the thing signified is receiued with the heart and not with the mouth for indeede Christ is not receiued by the instruments of the body but by faith alone a Ephe. 3.17 which the wicked do want 5 Because God giueth not holy things to dogs seeing the Lord forbiddeth the same to be done Math. 7.6 6 Because there are not contrarie effects of the participating and communciating of the bodie and bloud of Christ And the power of quickening or giuing life cannot be separated from the communion of the bodie of Christ and the wicked haue not life eternall but are condemned alreadie but he that eateth my flesh and drinketh my bloud hath eternall life saith our Sauiour Christ Iohn 6.51 7 Because Christs bodie eaten worketh life but being despised refused and reiected it worketh death and condemnation but this accidentally not in respect of participation but of priuation 8 Because Christ can discharge the office of a Iudge although the vnbeleeuers eat not his bodie with their mouth they eat then the Lords bread but not the bread which is the Lord hereunto tendeth that excellent saying of Augustine If thou receiue it carnally it ceaseth not to be spirituall but it is not so vnto thee Againe A good man receiueth the Sacrament and the matter of it an euill man the Sacrament onely and not the thing it selfe And againe He that disagreeth from Christ eateth not Christs bodie nor drinketh his bloud though he daily receiue the Sacrament of so great a thing vnto his owne iudgement Whereas therefore the Fathers Tract 25. vppon Iohn but especially Augustine say that the Lords bodie is sometimes receiued euen of the wicked by the word Bodie they meane the signifying signe and not the thing signifyed or matter of the Sacrament And the bodie of the Lord that is to say his symbolicall bodie is distinguished from the bodie of the Lord that is to say from the verie matter of the Sacrament 9 And lastly this consequence of our aduersaries is ridiculous Christs bodie is giuen or offered therefore it is receiued It is not receiued therefore it is not giuen Can a man be guiltie of the bodie and bloud of Christ which eateth not his bodie nor drinketh his bloud Essentially Hee may by reason of the abuse of the holy signes which is contumelious to the thing signified euen as they which dispise Christs seruants are guiltie of contemning our Lord Iesus Christ yea and of the father also Luke 10.16 And a contumely done to an Embassador redoundeth to the Prince that sent him and whosoeuer spitteth vpon teareth or trampleth vpon the kings Image or letters is guiltie of offence to the maiestie of the king himselfe to conclude the vnworthie receiuer is guiltie in that he doth not spiritually receiue and eate Christs bodie offered vnto him Whether may the minister without perill of conscience admit all to the Lords Supper seeing he cannot know who are worthie and who are vnworthie As the Church iudgeth not of hidden things that is to say doth not prye into the secret corners of our hearts but iudgeth the outward actions hauing the Decalogue rightly vnderstood for a rule therein so the ministers dutie is to leaue to God the iudgement of euerie mans heart admitting all that are not tainted with open crimes but he must restraine those that are bewitched with errors repugners of the foundation of doctrine blasphemers heretickes worshippers of Idols drunkards cozeners theeues tyrants adulterers euill and filthie speakers and those that any other way liue vngodly and walke not worthie of the Gospell which giue no signes of repentance the Ecclesiasticall Consistorie hauing first taken knowledge of them for to them belongeth that of the Poet. Procul hinc procul este profani People profane and wanting grace Packe hence and come not neare this place For Christ giueth a weightie and serious prohibition Giue not holy things vnto dogs Mat. 7.6 Neither must we communicate with other mens sinnes 1. Tim. 5.22 therefore Chrysostome saith He would rather giue his bodie to be shamefully torne in peeces then wittingly willingly reach out the bodie and bloud of our Lord to a wicked man that liueth without repentance And for this abuse Paule witnesseth that among the Corinthians many were weake and sicke and many slept Is it a thing arbitrarie or indifferent to vse the Supper of the Lord or to abstaine from it No but the contemners of the Lords table sinne grieuously for they contemne 1 That edict not humane but diuine Doe this 2 The memorie of Christs death whereby we are redeemed 3 They neglect the communicating of the bodie and bloud of Christ 4 And lastly they shew themselues vnworthie to be accounted Christs disciples Shall wee need any sacramentall signes of Christs bodie and bloud in that life that shall be euerlasting No for we shall be with our Lord Iesus Christ euen in bodily presence for there will be no place for any sacrament when Christs corporall presence shall be restored to the Church and the Church by the way of faith shall be restored to the heholding of Christ euen face to face a Rom. 8.24 1 Cor. 13.12 5.7 1 Ioh. 3.2 What is contrarie to this doctrine First the error of the Aquarians who vnder pretence of sobrietie vsed not wine but water in the Lords Supper Secondly the errors of the Papists who doe horribly profane the Supper of the Lord and disdaining the name thereof 1 Borrow the name of the Masse from the rites of Isis 2 They faine that the Masse as it is now retained among them was celebrated by Iames the brother of the Lord or by the other Apostles 3 They adorne it with Gold Siluer and pretious stones as if it were a whorish Thais to allure the more to loue and affect it 4 They doe superstitiously vse bread that is meerely without leauen 5 They doe necessarily mingle water with wine 6 They transforme the
words of the Lords Supper into Ephesian letters or into such a consecration as nothing differeth from magicall inchantments 7 They whisper the words of the Eucharist with a low voice blowing the crosse vpon the elements turning their face from the people that so the people might with more religion adore the Elements 8 They referre consecration onely to those fiue word Hoe est enim corpus meum for this is my bodie and this is my bloud 9 They say that the outward signes doe vanish away and that they are conuerted and turned into the substance of the bodie and bloud of Christ or that by force of the consecration made by the Priest the bodie of Christ doth succeedc and come into the place of the substance of the bread the bare accidents still remayning and hanging in the ayre without the subiect and they fayne that Christ is corporally contayned in the hand of the Priest 10 They haue taken away the breaking of the bread and haue brought in wafer cakes printed with the Image of the Crucifixe vpon them to maintaine superstition keeping still the shadow of the breaking in the Priests masse 11 They affirme that the sacrificers are creators of the Creator from whence are these saying that are to be found in their books He is made food flesh of bread God of the element Also Hee that created mee gaue mee power to create him And hee that created me without mee is created by my meanes And in this respect they preferre themselues before the blessed virgin Marie inasmuch as she onely once conceiued Christ but they can create him as often as they will themselues 12 The Sacrament of the supper which they call the masse they turne into a sacrifice true proper and propitiatorie or expiatorie without bloud for the sinnes of the quicke and the dead yea more for the dead then the quicke for whom it is celebrated and all this for gaines sake 13 They say there is application of this sacrifice made for others by the very worke wrought 14 They teach that this sacrifice doth not onely merit for those that are aliue that they should be freed from their sinnes and the punishment of them and from all wants whatsoeuer but also that it doth auaile for the deluerance of the dead out of their fained Purgatorie 15 They faine that the Priest doth offer Christ vnto his eternall father and that the Priest is the mediator betweene Christ and the Father by which meanes the sacrifice of the crosse of Christ is made altogether of none effect his alone perpetuall Priesthood is denied the merit of his death is drowned and swallowed vp and Christ himself is againe crucified a Durand I. 4. Heb 5.6.7 24.9.12.10 12 Math. 26.28 As the Paschall Lambe was to be sacrificed so say they is Christ sacrificed in the Eucharist yet he was but once to be sacrificed vpoÌ„ the crosse b 1 Cor. 5 7 That which Malachy 1.11 after the manner of the Prophets spoke metaphorically or allegorically in generall of the reasonable worship of the inward spirituall worship or of the spirituall oblation accepted by the God of the Church of the new Testament vnder the shadows of ceremonial worship as of the incense pure oblation vsed in the old Testament In euerie place they offer sacrifice vnto mee and they offer to my name a pure oblation they take this to be meant properly of the particular reall outward oblation of the bodie of Christ in the supper That which the Apostle Hebr. 5.1 speaketh of the leuiticall Priests by Enallage of the time present Euerie high priest is appointed of men that he may offer both gifts and sacrifices for sinnes they doe vnskilfully expound it of the ministers of the Gospell They say that Melchisedech the priest of the most high who was a type of Christ did offer vnto God for a sacrifice bread and wine that so they might proue that the Priesthood of Christ doth consist in the offering of bread and wine which notwithstanding like a bountifull king he brought forth Hotsi that is to say hee caused to come forth that is he drew out he brought forth food that is to say of euerie sort some for the refreshing or nourishment of Abraham and his seruants who returned wearie from the battell to whom he would thus congratulate for the victorie that he had obtained and moreouer he blessed him as a Priest and receiued tithes of him Gen. 14.19 They vnderstand Christ to bee called a Priest after the order of Melchisedech chiefely in respect of the daily sacrfice which is offered vnto God vnder the shew of bread and wine which indeed is not so for the Apostle maketh no mention of it when he setteth downe the comparison betweene Melchisedech and Christ but in that he is a Priest farre aboue all the leuiticall Priests and an euerlasting Priest and his Priesthoode is without succession as Melchisedech hee is brought in by Moses as without father without mother without beginning of daies as farre as wee know as Chrysostome saith as if he were sodainly come downe from heauen and by and by had betaken himselfe thither againe making no mention of his ancestors nor of his death Also because his sacrifice being once finished vpon the Crosse hath a continuall and perpetuall force Hebr. 7.3.24 16 Moreouer one part namely the Cuppe notwithstanding saith the Counsell of Constance the institution of Christ and the practise of the ancient Church they doe most wickedly keepe backe from the Laitie 17 Those things which Christ hath indeed distinguished and separated they by their fained Concomitancie will needs haue to be signified and to be both together 18 The bread being magically inchanted they stirred vp and downe and adore it as God and by and by deuoure the same not remembring what Cicero saith Whom doest thou thinke to bee so madd as to beleeue that to be God which he eateth 19 They faine a separation of the bodie of Christ and of vs saying that Christ is forthwith receiued into heauen assoone as the signes are torne with our teeth 20 They abolish the communion which ought to be of many and teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eating alone one hauing his owne proper and priuate feast at one alter in one corner apart by himselfe And therfore although none of the people or of the Cleargie be present and communicate with him yet they teach that priuate Masses and that many in one temple in diuers places at once â—nd continually may bee celebrated that so there may be made an oblation of the sacrifice of Christ and that the Priest may communicate himselfe which is all one as if a man should baptise himselfe and should say that it were auaileable for others that are not baptised 21 They proclaime their Masse for gaine 22 They celebrate it with a stage-like and Histrionicall ornament gesture bellowing murmuring lisping groning singing and other fashions like the Orgian sacrifices
word of God 3. The multitude and pompe of humane rites hath ouerthrowen the ceremonies ordeined by God 4. In those ceremonies spirituall efficacie and operation not bare signification is vsed without the word of God as may appeare by the consecrations of oyntments salt wax c. 5. They haue degenerated into superstition and abuse 6. They are falsly supposed and held to perteine to the integritie and trueth of Baptisme VVhat is the word in Baptisme The word of the Gospell the summe whereof Christs institution conteineth beeing conioyned with the promise of eternall life being in these words Baptize yee in the name of the Father the sonne and the holie Ghost whosoeuer beleeueth is baptized shall be saued Mat. 28.19 And the pronunciation of this forme plainely and clearely in our natiue speach that all may vnderstand it I Baptize thee in the name or into the name of the father and of the sonne and of the Holie Ghost which words in the Schooles are called the forme of baptisme But wee had rather call them the forme of words therefore Dydimus saith that Baptisme is vnperfect if any of th◠three persons bee omitted For whereas in the Act. cap. 2.38 wee read that the Apostles baptized in the name or into the name of the Lord of Christ it is either spoken by Synecdoche as Ambrose thinketh and is of the same sence with the aforesaid forme because the father is in Christ the holy Ghost also whosoeuer beleeueth in the Son beleeueth likewise in the father in the holy Ghost a Io. 12.44 14.9.10.12 or in the name of Christ that is through the name commaundement of Christ that is as he had appointed and ordained as name is often taken for commaundement or the terme to which that is the end and scope and effect of baptisme is signified but not the forme of Baptizing so that the meaning is that he had baptized them into the name and profession or euen into the death of Christ and to haue incorporated them into Christ by baptisme and to haue consecrated and sealed them Christians vnto him as their Mediator but with the accustomed forme of baptisme What is it to be baptized in the name of the father the Son and the holy Ghost By this phrase is signified that by calling on the fathet the sonne and the holy Ghost he who is baptized his sins being forgiuen is receiued into the fauour of that God which is the Father sonne and holy Ghost and is adopted sealed ingrafted installed receiued and consecrated into the sheepefold familie inheritance power worship league fauour religion faith and communion of the father the sonne and the holy Ghost that is the true God in nature and essence one but in propertie of persons three which is the Author of saluation that wee might liue after his pleasure Therefore he saith not In the names but in the name least from hence occasion might be giuen of making three Gods In which sence this phrase is to bee taken as it is plaine by the words of Paul 1. Cor. 1.13 where he denyeth that he baptised any in his owne name So then by Baptisme wee are consecrated to GOD the Father because in him our Adoption and regeneration which followeth after it is established by the Holy Ghost VVhat is the internall matter of Baptisme The thing signified which is both the bloude and spirit of Iesus Christ which are correspondent to the water and also the Ingrafting and incorporating into Christ by the holy Ghost and consequently the imputation of the righteousnesse of Christ the remission or washing away of sins the Regeneration or spirituall second birth the renewing and sanctification of that man which is baptized The putting on of Christ as it were of a garment wirh which wee are couered a Gal. 3.8 Ephe. 5.26 Tit. 3.5 Likewise the fruite fellowship and participation of the death buriall resurrection of Christ b Rom. 6.4.5 Col. 2.1.3 Lastly our Adoption and entrance into the Church of God as it were an admittance into the societie of the Saints which thing signified may be also called the essentiall part and internall forme of Baptisme What is then the forme of Baptisme Of outward Baptisme that holy externall symbolical action which the Minister of the word of God vseth which consisteth first in the reciting declaring of the institution of the diuine promises anexed to baptisme or in signifying the lawful wholsome vse of baptisme Secondly in the confession of that faith into the which baptisme leadeth or in Catechisticall questions answers or in stipulation by which those that were to be baptized in times past did testify their Inward baptisme being then to be cōfirmed with the outward as Act. 8.31 c 1 Pet 3.21 But first especially in the sprinkling of water in the name of the Father the sonne and the Holy Ghost And last of all in prayers blessings giuing of thanks in a language knowne vnto the people that the congregation may be able to say Amen 1. Co. 14.16 for all these things are commaunded by Scripture and example as Preach the Gospell hee that beleeueth c. Mat. 24.19 Act. 22.16 and Bee thou baptized and wash away thy sinnes by calling on of the name of Iesus Now the Scripture hath not prescribed a set forme in certain words concerning those admonitions and prayers touching the institution and Doctrine of baptisme which the word of God deliuereth but hath left that free as circumstances may require for the better edifying of the Church so that the foundation be kept But the forme of inward baptisme is that inward action which is proper vnto Iesus Christ himselfe working by the Holy Ghost VVhat Analogie and agreement is there of the Signe with the thing signified in Baptisme Verie great for euen as the water doth wash the body and the filth thereof so the bloud of Christ by his merit doth wash away our sins and spirituall spots for his spirit doth sanctifie vs d Rom. 3 25 Tit. 3 5 1 Iohn 1 7. And like as euery generation cōsisteth of moyst watery matter Wherevpon some Philosophers as Thales haue said that water was the beginning of all things so our regeneration is by the holy Ghost in Baptisme who is often signified by the name of water for euen as water prepareth the earth to bring forth fruit and quencheth thirst So the holy Ghost that same which sate vpon the waters a Gen. 1.2 maketh vs fit for good workes and quencheth in vs the thirsting after terrene things and hereof good workes are called the fruites of the spirit b Gal. 5.22 and Christ saith who so thirsteth let him come to mee and drinke for hee that drinketh shall neuer thirst but this hee spake of the spirit which they that beleeue should receiue c Esa 51.1 Secondly the sprinkling with water doth plainly note the sprinkling of the bloud of Christ
for the remission of sinnes Ioh. 7 37 and imputation of righteousnesse but the staying vnder the water though but a while setteth as it were before our eyes the death buriall and mortification of our natural corruption the old Adam by the vertue of the death and buriall of Christ which is the first part of our regeneration d Rom 6.3 4 And the being taken out the reuiuing of the newe man and newnesse of life yea and proportionally our resurrection to come e Ibid. vers 4.5.13 VVhat change or coniunction is there of the signe and the thing signified in Baptisme Not any naturall for the outward signe is only the Ministers corporall action but the thing signified is spirituall and Gods worke namely to be washed with Christes bloud and regenerated with his spirit which is not to bee sprinkled with Christs bloud corporally either visibly or inuisibly but to bee receiued into Gods fauour by reason of his bloud shead that is by reason of Christs whole obedience and being grafted into his body to bee quickned by him through the working of the holy Ghost as it is said expresly of Christ Hee shall baptize you with the Holie Ghost and with fire f Mat. 3.11 Iohn 3.33 Notwithstanding for the fitnesse reference and trueth of the signe and thing signified and also for the promise made to those that vse them rightly there is a Sacramentall and Relatiue copulation by reason whereof the name and properties both of the signe and thing signified are changed Hereof Baptisme is called the Lauer of Regeneration and the water the bloud and spirit of Christ. Tit. 3.5 that is not onely the shadowe but a most certaine Testimonie that the baptized truely beleeuing are cleansed with the bloud of Christ regenerated by the holy Ghost Is the same man alwaies at one instant Baptized with water and the Holy Ghost No. 1. Because the promise of the spirit annexed to baptisme is not absolute but conditionall requiring faith and obedience 2. Because that God dealeth not in Baptisme by naturall reason as when a medicine being taken worketh with thee whether thou sleepest or wakest and fire warmeth whether thou thinkest of it or no. But as God is a most free agent sometimes the Baptisme of water is without the baptisme of the spirit as the Example of Simon Magus teacheth who although hee had an Historicall faith yet hee was not regenerated and the a Act. 8 12 baptisme of the spirit sometime goeth before sometime accompanieth and sometimes followeth the baptisme of water for both men and women when they beleeued by Philips preaching the things belonging vnto the kingdome of God and of Christ as also the Eunuch Cornelius and his friends were baptized by the Holy Ghost before they were baptized with water as appeareth by their faith and conuersion b Act. 8.13 but in infants to whom the kingdome of Heauen belongeth if wee respect Gods ordinance both Baptisme and Iustification and Regeneration do concurre out of the nature of that Couenant I will bee thy GOD and the God of thy seed Gen. 17.7 but the effect hereof is truely declared afterward in his time For the seede of the word and Sacraments lyeth as it were in the Earth couered and hid as long as the Lord seeth good to deferre grace Is Christ present after one manner both in baptisme and in the Supper He is alike present in the lawfull vse but yet the manner of his presence may be after a sort discerned for in baptisme hee is present as at the new birth In the Supper for the confirmation and nourishment of him that is newe borne But vnderstand this presence in respect of him that taketh it for nothing hath the reason of a Sacrament out of the vse instituted What is the manner of receiuing Baptisme The manner of receiuing the outward signes is naturall but of the things signified spirituall for the things themselues are effectually communicated vnto vs in respect of God that giueth the holy Ghost by the meanes of the lawfull administration of Baptisme But faith is that only gift of God whereby wee apply the substance of the Sacrament peculiarly vnto our selues Touching infantes they haue a singular priuiledge in respect of God Who are to be Baptized All men lyuing who are receiued or esteemed to be receiued into the Couenant of God without difference of sexe or nation a Act 10 47 and 11.17 and those who are of yeares which come vnto the Church and shewe their assent to the doctrine of the Gospell professe their faith in Christ and shewe forth the confession of their sinnes or repentance Mat. 3.6 and 28.19 Baptizing them that is to say those which haue giuen their names to the Gospel and haue professed themselues Disciples And Act. 2.41 They which receiued his word were baptised And Christ said first He that beleeueth afterward And is baptized Mar 16 16. So Simon Magus was admitted the Eunuch and others b Act. 8.13 37. 10 46.47 Or else the Infants of the faithfull c Gen. 17.7 Luk 18.16 and those which are begotten of Baptized parents but not of Infidels which are not in the Church and not the Children of the Baptized because their seed is contained in the couenant but not these other Act. 2.39 To you is the promise made and to your children Neither is it materiall whether the Infant bee borne of vnequall matrimonie that is whether one parent or both be faithfull and Christian for the Apostle calleth such children holie d 1 Cor 7.14 that is pure and separated for the Lord according to the forme of the Couenant Neither doth this hinder because al that are borne of faithful parents are not elected for we are not to enquire into the secret iudgements of God but probably we may duely coniecture that all which are borne of Christians are elected Are persons of yeares and infants to bee admitted vnto baptisme all after one sort No but they which are of yeares are not to be baptized before they be instructed in the faith of Christ as in the word which entereth the ignorant in Christ that is in the Rudimentes of Religion in the principles of Christianisme which is called Catechisme e Heb 6 1 Secondly when they are to be baptized they ought to confesse their faith before the Church of Christ Mat. 3.6 They were Baptized by Iohn in Iordan confessing their sins that is such as did testifie that they did earnestly embrace the Doctrine of free remission of their sinnes Such a confession was required in the antient Church of them which were able to be enstructed differing farre from that Popish shrift consisting in a proditorious enumeration of each euen secret sinnes Wherupon the Apostle 1. Pet. 3.21 calleth baptisme the answering of a good conscience hauing respect to the Interrogations of Catechists to which those which were to be instructed in the principall heades of Faith and of