bread accordinge as Saint Paule doeth expresse he did likewise in the cup. onely here is to be considered that same analogie which the work hath in both these partes that bread is giuen apart the wine apart which as it doth shewe a full nourishment a feast which is neyther meate alone nor drinke alone so hath it an exellent analogie with Christ crucified whom we receyue as one that hath bin slaine for vs whose fleshe we haue for meate in deede his blood for drinke in deede that we might haue ful and perfect nourishment in him as our Sauior Christ expresseth Iohn 6.54.55 c. which both are liuely representation sealing vp not of Christ alone but Christe crucified and giuen vp to be a full and perfect nourishment euen meate and drinke vnto vs. This the papistes destroy and cleane take awaye from the people to mainteyne their transubstantiation and they teach that the bread being turned into the body hath blood in it and as well might they make an other reason to giue the cuppe alone wherin also is the body for in Christe the one is no more the blood with the body then the body with the blood They alleadge in deed that it is saide Act. 2. and they continued in breaking of bread and Act. 20. they came togither to breake bread whereby they gather it was ministred vnder one kinde But this is grosse blindnes of theirs that they can not see that as in the Hebrew phrase to eate bread by a parte for the whole is to receyue whole nourishment so in this maner of speach is noted the whole Sacrament as on the other side in the former place of the Corinthes that to be made to drinke into one spiritual drinke doeth note out the whole Supper none euer imagined yet that the cup might be administred alone And why maye they not imagine as well that they blessed not the bread as the cuppe 1. Corin. 10 26. because Paul sayth The breade which we breake and nameth not blessing This is therefore but a wicked shift to displace the playne ordinance of Christ Doe this in remembrance of mee vers 25. They doe contrarie to the custome of the Church when as they receyued from the Apostles that Christ did so so they practised it as is plaine by this chapt 25.26 And agayne they destroy the doctrine of S. Paul concerninge the one principall vse of the Sacrament which is to shewe forth the death of Christ which is liuelie done when both are deliuered the one for fleshe the other for blood but not otherwise and therefore he saith as often as ye eate this bread and drinke this cup you shew forth the Lords death til he come Also they doe thereby destroy the properties of all nourishment mencioned before Let vs therefore holde fast and reioyce in the perfect most ful ordinance of Christ and let vs not forgoe the comfort we haue in this point There followeth that this must be deliuered this is spoken to those which are able to examine themselues whiche thing is proper and peculiar to this Sacrament and that which Paul vrgeth after in this place approueth the same A man must examine him selfe and so come to this table c. and in the Passeouer their children were not admitted but such as coulde enquire and be instructed of their fathers that the same might bee a frontlet before their eyes a signe vpon their handes that the doctrine of God might be in their mouthes In deede if we marke and waye the matter well the difference of the outwarde worke here from that in baptisme doeth by proportion require this For although those that are of discretion and are to bee baptised must make profession of their faith repentance because otherwise we can not know they are within the couenant of God and it is meete that they hauinge discretion to vse the seale of God aright should shewe they are so prepared to doe it yet for all that we see the verie washing of water doeth not require discretion in him who is to bee washed because we can washe and cleanse well those things which haue not onely no vnderstanding but not anie sence But where there is required a reuerent giuing hearing of that which is spoken and vnderstanding a reuerent receyuing and eatinge that we so cannot be in the outward worke euen with one discretion to consider of whō to take what to take to vnderstande what is saide what to be done which discretion if God wil haue in the outwarde worke what doeth he therby but playnlie declare that there is required vnderstanding of what Gods spirit doeth speake who giueth the true body of Christ what we shall receyue by faith what it is to eate it spiritually and be nourished by it Let vs therefore holde also this fast and therefore let none presume to come hither but seriouslie examining him selfe Let not the Pastours presume to prophane the holye things of God by admittinge any they hauing not prepared and tryed Zopho 3.4.2 Chron. 35.6 The outwarde worke of the Minister we haue seene there followeth the outwarde workes of the Church which are besides the hearing and beholding of the former as hath bin noted the especiall receyuing eating and drinking and these are commaunded of Christ haue bin alwayes performed of the Church that Christians might be partakers of the Table of the Lord 1. Cor. 9. and all might eate as the Israelites did one spirituall meate and drinke in this Sacrament wherein is confuted the madnes of the Papistes who doe shutt out many of the people from this worke and therefore destroy the Sacrament whiche without this is no Sacrament doe take away the forme of it and vse for cōfort which is that they might eate drinke receyue c. according as they are consecrated broken and deliuered to this ende as we haue seene before They I say wickedly take away this bidde them fall downe worship it acknowledge it the verie sacrificing of the body and blood of Christ none of all whiche they haue receyued of Christ and therefore should not deliuer it in his name but the cleane contrarie for to eate worship with not teaching are contrarie and to offer to another as a sacrifice which must be giuen to vs to eate for when they imagine to offer they doe cleane contrarie Thus the spirite of Babel hath confuted all turned light into darknes But let vs remember that these actions are of the substance of the Sacrament commaunded of Christe preciselie and for the which all the other actions are as appeareth plainlie by the institution of Christ therfore may not be omitted vnlesse we will lose the whole comfort of the same The worke of receyuing hath his proportion with the true receyuing of Christes body and blood crucified which is done by faith for as hee dwelleth in vs onely and is vnited to vs only by faith Ephe. 4.37 Gala. 3.25 so the
and consecrated sayeth Hee that eateth this breade simplie that is this bread so blessed broken c. Secondlie we say when he sayeth He that eateth seeing hee ioyneth the proper subiect bread to eating the proper worke of it the body of Christ can not be properlie eaten as is shewed before It remayneth that we must call it properlie bread and so chap. 10. when he saith The breade which we breake is it not the communion of the body of Christ Where note that bread before consecration can not bee the communion of the body of Christe by your owne iudgement Secondlie that metaphoricall bread can not be broken Christes body can not be broken therefore verie bread must here be vnderstoode Wherefore wee conclude that breade remayneth and this worde this must be referred to the breade and therefore they can not stande to proper significations of wordes they I saye who vrge it so much Nowe we will come to the reasons which proue that these wordes this is my bodye must be figuratiuelie taken and so consequentlie in that interpretation and figure which we haue shewed to bee proper neyther yet will wee for shortnes sake bringe all the reasons that might bee brought but these which are plainlie gathered out of the texte First Christ is sayde to giue that which he saith was his body nowe if this is my body be properlie vnderstood Christ had one body whiche gaue and another whiche was giuen But that is absurde therefore it must not properlie be vnderstoode Secondlie if the speach bee proper they are not diuers thinges as bread may be sayd properlie of an other as of a body but that can not be ergo Thirdlie if that be properlie vnderstood then Christ may be saide to be bread as well as breade Christ but that is false ergo c. Fourthlie if that bee proper then that which is true of the bread that it is of wheat is true of Christ and that whiche is true of Christ must also be true of the breade then also the breade shalbe vnited personallie vnto Christ as his bodye whiche is false and wicked therefore it must not bee so vnderstoode Fiftlie if bread be the body then there are meant two substances one for a signe the other for the spirituall matter and the accidentes as colour taste c. must signifie and seale into the body of Christ which is false Sixtlie if bread in deede be turned into the body and wine into the blood then they be separated truely or els the bread is blood and the wine is his bodye whiche is false if they be separated trulie then it was not onlie separated truelie in his death vppon the crosse which is false if Sacramentallie then it is his body and blood onely Sacramentallie that which doeth aptlie seale vp the body and blood of Christe whiche is that wee holde Seuenthlie if the bread bee his bodye in deede and the wine his blood in deede then Christ euery time the Supper is administred being aliue in heauen truely is dead in earth truely and bodily in deede which is blasphemous therefore it must not be vnderstoode properlie Eightlie if bread be turned into his body in deede or his body in deed be locallie with it then Christes body whiche alwayes hath his partes is visible c. hath a hande a foot c. differing from it selfe it shall the same time be inuisible yea no hande differing frō foote c. and there shalbe a contradiction his bodyes visible his bodyes not visible and so the trueth shall lye all which is abhominable Ninghtlie it is saide the bread broken is his body broken and the powring out of his blood whiche is a signe seale c. of it so must the bread and wine be his body and his blood as it representeth sealeth c. 10 If the wine be his blood in deede then blood is still powred out whiche is false 11 As the wine or cup is the newe Testament in his blood so the breade is his body and the wine is blood but that is a Sacrament which representeth sealeth the new testament in his blood Ergo it is not proper 12 Here is a playne difference betwixt that in the cup which is saide to be the newe Testament and betweene that wherein the Testament is that is his blood for these are distinguished therefore it is not properlie saide his blood 13 He sayeth Doe this in remembrance of mee therefore he is not here eaten 14 We are sayde to shewe forth his death till he come therfore bodily he is not come nor is not there nor can not bee properlie saide to be so onely by these manifest and plaine reasons out of the texte agreeing with the proportiō of faith we haue proued our iudgement Nowe then hauing shewed howe IESVS Christ his fleshe and blood is here in deede not bodilie howe it is receyued in deed not bodilie but spirituallie by fleshe wee must consider of that we saye that we receyue his fleshe and blood yea and so whole Christe which is in deed true and must necessarilie be vnderstoode as a ground and foundation of our whole comfort here and in deede it can not be otherwise for if we receyue him flesh and blood we must thereby needes receyue him God and man which is not separated from him whole Christ doeth dwell in vs Ephe. 3. neither can the flesh of it selfe iustifie fructifie quicken c. For these thinges being more excellent then the first creation are proper to the Godhead So then Christ doeth onely quicken vs by his fleshe and blood as by a meane or matter whereby he doeth cōuey the vertue and power of his Godhead in his sacrifice sufferings wherby he ouercame death and all principalities and powers in his resurrection by which he rose agayne so that wee must become one with Christe and he must be in vs and wee in him and he dwell in vs and wee in him whiche is by the vertue and power of his diuine working and the naturall vniting of his naturall humanitie to vs to whom we be knitten Therfore in that seauenth chapter of Saint Iohn he sayeth That not onelie his fleshe but he was the bread of life vers 35. Wee must come to him beleeue in him that we may neuer hunger nor thirst And verse 46.47.48 c. Then this foundation of strong comfort and consolation beeing layde let vs consider the endes and fruites of the receyuing of Christ Firste to Gods glorie then our good For Gods glorie that this heauenlie and excellent worke of the possession of Christ decread and brought to passe by one God in three persons might be remembred according as it is saide Doe this in remembrance of mee And agayne You shall shew forth the Lordes death tyll he come and that to the glorie of Gods wisedome power mercie c. which in the same may alwayes bee remembred praysed glorifyed c. whiche is with vnfeigned
spirituall meate and all did drinke of that spirituall Rocke whiche was Christe 1. Corint 10.23 c. Because all did eate that spirituall meate which did offer vnto them the spirituall Manna all did drinke of that Rocke whiche did followe them and was in shewe and representation a true and verie offering in deede of Christ But some of them receiuing only the outward signes did neglect or refuse the spirituall grace so liuelie represented truelie offered them The seconde effect and working whiche is onely in the children of GOD and those which are of discretion by faith alone doeth seale vppe that is more surelie firmelie certainlie and comfortablie applie Christ vnto vs and all his giftes necessarie for vs accordinge to the couenant and promise of God in him So that this vse of the Sacramentes is playne that although Christ be bodily absent yet hee is truly in deed by faith present with all his benefits trulie receyued so his cōmuniō fellowship applied vnto the true receyuers Only this is the difference that in the worde and by the worde alone our faith is wrought wee truely receyue Christe by faith but in these Sacraments our faith is quickened confirmed and increased so doeth more fullie liuelie and comfortablie applie Christ and his benefites Both these are very manifest in the Scriptures The first that in deede Christ with his benefites is in and by these signes as by instrumentes receyued For wee are saide to bee baptised here into one body that is by baptisme to be engrafted into one body and haue bin made to drinke into one spirite that is one spirituall drinke of the blood of Christ so truelie and in deed Christ is put on we are truely planted into him his death resurrection c. Gal. 3.27 Rom. 6 3. We are washed we are saued not by the outwarde worke done as the papistes imagine not by the putting away of the filthines of the fleshe but by the aunswere of a good conscience through the resurrection of Christ 1. Pet. 3.21 So in the Supper it is most apparent the bread which we breake is the communion of the body of Christe so that we which receyue cōmunicate Christ in and by these signes as the whole order and institution shall make this more manifest afterwarde Nowe the other pointes that these are seales not first to giue but more firmelie surelie comfortablie to giue and to applie is playne because in those of discretion in Baptisme faith to apprehende Christ and all his benefites is first required as appeareth by the Eunuche onely in children remayneth some shewe of doubt but seeing the Apostle sayeth they are holy that is within the couenant of God J am thy God and the God of thy seede Christ and his benefites in this couenant of grace doeth belong vnto them that liuing by faith it may be applyed or dying the spirit of the grace of GOD may worke in them as hee knoweth howe and hath not reuealed And this they haue before baptisme euen being aliue but not by any vertue of birth which bringeth death and that onely in respect of originall corruption but by the grace of Gods couenant that if the tree be holy so should the branches also So then this is the proper worke of the Sacraments more surelie and stronglie and comfortablie to applie and seale vp Christ crucified and the couenaunt of God ratified in him to saluation And thus much generallie of a Sacrament nowe followeth that whiche is gathered out of this generall which euerie one must doe concerninge the Sacramentes First before this worke is required examination after the feeling of sinne Then our acceptable knowledge of GOD in three persons as of Christe his person perfect God and perfect man his office to saue his people to be their Priest by his sacrifice perfectlie to reconcile and iustifie to make also continuall intercession that our obedience prayers c. may be accepted to be their King by the gouernement of his Church to kill sinne in them to sanctifie them and to applie the whole matter of saluation wrought in his Priesthoode After of a true faith repentance that being in one body with him he come aright to the Sacraments and the imperfections weaknesses c. may be supplied In the worke it selfe by a right knowledge of the doctrine of the Sacramentes faith muste worke in euery point as hath bin declared aboue The vse and ende must finallie be applied that all the doctrine of Gods good-will here in Christ sealed vp may bee in our hartes and so in our mouthes to confirme and strengthen our selues and others in all temptations both against iustification and sanctification Exod. 13. Psal 50.7 Of the diuision of Sacraments of the couenant gathered out of this place The Sacramentes are two Baptisme The Lords Supper THAT these two onely are the Sacraments of the couenant of God appeareth by the declaration of a Sacrament gathered out of this place with which none of the other fiue imagined of the papistes can stande for they can not shewe vs that Matrimonie is an instrument wherby God doeth applie Christ and his benefites and this is not a cōmon instrument of the common saluation and benefits which all haue in Christ Orders onely are proper to Ministers and is not an instrument to applye anie common grace of the Church but to signifie that whiche is proper to the Minister And Penaunce hath not anie visible signe ordeyned of GOD but is onelie one fruite and benefite of Christ whiche is sealed vppe in both these Sacramentes as shall more fullie appeare afterwarde Confirmation is an inuention of their own brayne taken from an apishe imitation of the laying on of handes in the Apostles time or those who receyued the gifte of miracles therefore was proper to them For Philip the Euangelist was aboue all Bishoppes and yet could not administer it but the Apostles Saint Peter and Iohn Act. 8. and this wholy to derogate from Baptisme as shall appeare after Neither doth there any Oyling agree to this definition which was not a publike worke but a priuate whiche was not for euer but for a time whilest the gift of healinge lasted in the Church whiche was not of the couenant of God to saluation but a temporall blessing or at the farthest if the partie had committed anie speciall sinne whiche was the cause of that correction by beinge restored to health hee should receyue assurance of the forgiuenes of that sinne all which last of all doeth not applie to the worthie receyuer the benefite of health there promised no not with them therfore by the former declaration can bee no sacrament Secondlie we gather this diuision out of this place because the Apostle playnlie maketh it for being about to shewe howe that many are in one body of Christe hee proueth it by a full diuision of those pledges both our being set into the body of
the tyme is not to be held but vpon the like particular occasion we may find the time changed by the Apostles Act. 2.42 20.11 So that this is for edification that we may be fittest to that worke for comelines in the time of peace to doe thinges whiche are solemne and publike in comely time which is the day and for good order because in the day order may best be kept and therefore is fitly changed of the Church into the day ¶ The declaration of this Sacrament gathered of the partes of the Supper as it is described by Paul The supper of the Lorde is a Sacrament of the couenant of God wherein by the Ministers blessing breaking and deliuering of bread with saying this is the body of Christe c. by his blessing and deliuering a cup of wine sayinge This is the newe Testament in Christes blood vnto the members of the Church which are able to examine them selues by their receyuing eating and drinking of the same is liuely represented offred to all but truely applyed to the receyuer with faith the giuing receyuing by faith of the very body and blood of Christe crucified and so whole Christ with vnfeigned thankesgiuing to God for the liuely shewinge forth and representing the death of Christ spirituall applying of the same by faith to the mutuall and continuall full nourishement togither in and by all the merites of Christ and the promises of God in him vnto eternall life ⧠The further confirmation and opening of this declaration HEre we see first the outward worke is to be cōsidered then the inward The outward worke in his partes first of the breade then of the cup. Yet this is generall to both that they are blessed that is expounding the institution of God and the vse of the same by prayer and thankesgiuing are put aparte from their common vses to that whiche is holy by Gods ordinance receyue a propertie they had not afore to nourish our soules as is at large declared aboue Nowe that this is set downe in the firste place it is the order that Christ hath obserued and we are to followe that which is fitt for the workes following For when as the breaking powring forth giuing c. of the bread and wine are sacramentall workes that is such partes of this worke as haue relatiō with the inward doe offer represent and seale vp it may not be that these or any of them should be firste done then this working of blessing come after because they haue their forme force to be sacramentall workes from hence In the first part the breaking of the bread commeth to be considered which is so playnelie set forth as a worke and hath relation to the tormentes of Christ on the crosse for vs for in that bread is broken that it may be eaten it doeth liuelie set before vs that Christ was tormented for vs and for our nourishment and as the Apostle saith from Christ my bodie which was broken for you although it be true that not a bone of Christ was brokē and so breaking is not here taken properlie but by a similitude for weeping tormenting c. as he was pearced crucified and on the crosse made a curse for vs as the Prophet sayeth He was woūded for our transgressions he was broken for our infirmities the chastisement of our peace was vppon him and with his stripes we are healed Esai 57.5 So then this is to be done playnlie in the sight of all and all ought to giue diligent heede and waightie consideration with the meditation of these thinges with vs. Giuing of bread this is gathered because he sayeth take eate c. and it is plainlie expressed of three Euangelistes as that whiche may not be omitted because being the Ministers worke to vs it doeth represent the person of GOD in three persons giuinge Christ his body and blood to nourishe vs. For they are the dispensers of Gods mysteries to dispence vnto vs the spirituall nourishement in these thinges Saying this is added also plainly according to the cōmandement of Christ who willed thē to do this the ministers that which christ did the people that which the Disciples did and S. Paul sheweth that that whiche Christ did is to be done of the Church in this heauenlie bāquet the Ministers doing that whiche appertayneth to them the people that which belōgeth to them this is verie necessarie for it is not meete for the Minister in deliuering to be dumbe but he sheweth vs our duetie and he sheweth what is offred and giuen by the outward signes and what we are to receyue by faith as well as bodily Nowe although the wordes here in Paul some other Euangelistes doe differ yet this sence commeth to one and the holy Ghost doeth giue vs libertie to take which we will for edification and to shewe that the force lyeth not in the wordes but in the matter signified by them and yet therewithall to giue vs a certayne rule which we might followe Onely this is to be noted in all that whiche our Sauiour Christe IESVS prescribeth that the words be spoken generallie to all and not speciallie to one both bicause that is fittest to note out the fellowshippe and communion of the Churche in this worke the person of Christe by the minister bidding all his guestes with one loue as from him to be merie and eate with faith one spirituall meate togither whiche also doeth playnlie confute the papistes priuate communions of the Priest and his boy whiche as it hath bin cōfuted generallie so here it sheweth that they goe directlie contrarie to Christes institution and the Apostles practise who would haue it a banquet for all that were fit to receyue Neither is there profit in this order of Christe in this respect alone but herein our faith is further succoured when we may togither with one harte apply our selues to the meditation and fruit of this speach of Christ by the Minister whiche in the particular speaking doth both lose that our working togither and maketh the mindes of Christians hang the longer in the wayting for this sentence the cōfort of it and their mindes are offred vnto greater occasion of slippes and withdrawinges by humane infirmitie when these things are prolonged which may more effectually be done togither and speedilie wherefore this also is to be kept and we to vse it for our comfort for although this be not that which if it bee done otherwise then it ought doeth take away the vertue of the Sacrament neither is anie to absteyne from it because it is a blemishe not a playne deforming and destroying of the worke yet it is to bee kept frō the former occasion The meaning of the other wordes this is my body shall vpon more fitte occasions be farther opened afterwarde In the Cuppe the same order is to be obserued and that proportion of the outwarde worke in giuing c. as in the