at the doore life and saluation are absent so that we are neuer partakers of his graces except webe as neerly coupled to his humanity as meat and drink are coupled with our body which of al other is a most neer vnion and inward coniunction Thus we see we are seuered from the world to haue fellowshippe with CHRIST and are set once in him for euer because he that commeth to CHRIST once he casteth him not away hee shall neuer hunger he shall neuer thirst he shall not be lost but hue for euer as the Apostle saith If they had been of vs doubtles they had continued with vs And paule to this purpose saith Rom. 8 Who shal lay any thing to the charg of GODS chosen it is GOD that instifieth who shall condemne Who shal seperate vs from the loue of CHRIST shal tribulation or anguish or persecution or famine or nakednes or perill or sword in all the se we are more then conquerours through him that loued vs for I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor thinges to come nor height nor depth nor any other creature shall be able to seperate vs from the loue of GOD which is in CHRIST IESVS our LORDE If once wee bee ioyned to him in spirituall Marriage notwithstanding the difference and disparagement between him and vs nothing shall bee able to worke our deuorcement from him True it is God 〈◊〉 vs wallowing in our owne filthines polluted in our owne bloode defiled by our owne vncleannes he hath made an eternall couenant with vs he hath spoken peace vnto oursoules saying Thou shalt liue euen when wee were sunke downe in sinne to death hee saide vnto vs Thou shalt liue so that he will neuer turne from vs to do vs good but we shall be his people and he will be our God he will giue vs one hart and one way that wee may feare him for euer and that it may be well with vs and with our children This made the Apostle to write Ephe. 5. 30. 32. Wee are members of his bodie of his flesh and of his bones this is a great misterie but I speake concerning christ and concerning the church Where he seemeth to allude to the first creation of the Woman made of one of the ribs of the man shadowing and 〈◊〉 our knitting and coniunction with Christe which we haue by faith not by nature by vertue of the spirit not of the flesh Now as we haue shewed that this coniunction made by Gods spirit and by our faith which he hath giuen so the meanes and instruments to worke it are the word and sacraments This is a dignity peculiar and proper to the elect to haue perpetuall fellowshippe with Christ and to growe vp into one body with him as he teacheth Iohn 17 20. 21. I pray for all them which shall beleeue in me through theyr word that they all may be one as thou O father art in me and I in thee euen that they may be one with vs that the world may beleeue that thou hast sent me If then there be not an vnion betweene Christ and vs we haue no accesse to God the father being quite cutte off from all hope of life and sa'uation As then all the substaunce and nourishment of the tree commeth from the roote and all the vitall powers of a true naturall body come from the head so it is betweene the sonne of God and vs we haue not so much as one drop of the heauenly life in vs of our selves CHRIST is the waye the truth and the life no man commeth vnto the father but by him To conclude this first vse seeing such as come to this sacrament must be christians before it appeareth to be a very corrupt custome of the people when they require Baptisme of the pastor for their children to say God hath giuen me a Pagan I desire you to make him a Christian. For Baptisme cannot make a Christian but signifie the Sacraments cannot make that which is not but assure that which is already made as seales do not giue the right but confirme it Thus much of the first vse of Baptisme the second followeth Chap. 13. Of the second vse of baptisme BEing made one with Christ we are partakers of the 〈◊〉 of his death to wit of forgiuenes of sinnes and of regeneration or new birth So then the second vse of Baptisme is to assure vs of the remission and pardon of our sinnes that we may be vnblamable and acceptable to god This is signified by the outward ceremony of washing and sprinkling to wit the sprinkling of our soules with the blood of Christ for the forgiuenes of all sinnes as appeareth Act. 2 38 Then Peter said vnto them Amend your liues and be baptized euerie one of you in the name of Iesus Christ for remission of sins And Act. 22 Ananias said vnto Paul immediately after his conuersion Arise and be baptized and wash away thy sinnes in calling on the name of the Lorde So the Euangelist witnesses Marke 1 4. that Iohn did baptize in the wildernesse and preach the Baptisme of amendment of life for the remission of sinnes And the Apostle maketh this vse col 2 12 13. Ye are buried with him through Baptisme in whome ye are also raised vppe together through the faith of the operation of GOD which raised him vp from the dead and you which are deade in sinnes and in the vncircumcision of your flesh hath hee quickned together with him forgiuing you all your trespasses The meaning of these places is not that baptisme bestoweth or giueth forgiuenesse but onely signeth sealeth and assureth our pardon euen as remistion of sins and the righte ousnesse of faith were not in the old Testament by circumcision conferred but confirmed vnto the faithfull The grace of pardon and forgiuenesse of sinnes is not attained but by faith in Christ so that the worke of baptisme will not effect it Moreouer we haue proued that it is not lawfull to baptize such as are in yeares vnlesse they make open profession of their faith in Christ and repentance from the workes of the olde man wherefore they obtaine them not by the outward washing with water in baptisme So then we are no lesse assuredly washed by the blood of Christ from the spots of our soules then outwardly we are washed with water from the filth of the body For the force of his death hath that effectuall working in clensing our soules from the corruption and filthines of sinne which naturall water hath in washing our bodies By the merit of his death we haue full forgiueneste of all our sinnes not onely originall but actuall not onely past but present and to come whose blood is neuer drawne dry but is euer fresh and full of efficacy Therefore the wordes deliuered by the minister in baptisme at the commaundement of christ namely I baptize thee in the
O father art in me and I in thee that they also may be one in vs. He ereunto commeth the saying of Paule Ephe 3. Christ dwelleth in our hearts by faith Like wise Act 13. Byhim euery one that beleeueth is iustified that is absolued and discharged And Iohn 3. so many as beleeue in him shall not perish but haue euerlasting life Thus we see our fellowship with christ is from the spirit and by our 〈◊〉 The spirit is the principall worker faith is the meanes and the instrument Neither must this comunction seem vnto vs impossible throgh the great distance and distinction of place We see the sun daily with oureies which though it be scituate in the heauens and seperated from vs in place communicateth his effect and power vnto vs that dwell vppon the earth neither doe we maruell thereat and yet is the sunne but a creature subiect vnto vs and distributed to all the people vnder the whole heauen to serue their vse Shall not Christ then the sonne of righteousnesse make vs truely partakers of his flesh by the vnsearchable power of his spirit and the supernaturall gift of a liuely faith who can as easily ioyne together things farre off as those that are nigh Are not the faithfull seuered in place and scattered through the world ioyned as neerely together as the members are to become one body where of Christ is the head As the Apostle teacheth That which we haue seene heard declare we vnto you that ye may also haue fellowship with vs and that our fellowship also may be with the father with his son Iesus Christ. We see this like wise lively laid out before vs in the estate of 〈◊〉 though the husband and wife be sundred for a time and separated one farre from another yet the band of matrimony doth so ioyne and vnite them that the wife is one flesh with her 〈◊〉 albeit he be a thousand miles distant from her so is it betweene Christ and the faithfull he loued the church and gaue himselfe for it and they are members of his body of his flesh and of his bones which coupling and combining together with Christ is wrought as we haue shewed by the spirit principally by faith instrumentally by both most effectually We need not therfore any carnall and bodily presence of Christ to ioyne vs to him seeing it is truely and certainely perfourmed by these meanes whereby we grow to a perfect man in him For as the Sunne is more comfortable to the world by his refreshing beames and sweete influence being absent then if his naturall body and compasle lay vpon the earth so the flesh of christ being in the glory of his father much more comforteth and refresheth our soules and bodies by his heauenly grace and spirituall influence then 〈◊〉 he were present fleshly before our eyes And as the Sunne not discending from heauen nor leauing his place is not withstanding present with vs in our chambers in our houses in our hands and in our bosomes so christ being in the highest heauens not comming downe nor forsaking his glorious habitation yet neuerthelesse is present with vs in our congregations in our heartes in our praiers in our meditations and in the sacraments But of this we shall haue occasion to speake more in the chapter following and we haue already spoken of it in the former bookes Chap. 10. Of the third inward part of the Lords Supper THe third inward part is the body and blood of christ that is the body of our Lord deliuered vnto death for vs and his blood shed for the remission of sinnes and consequently whole christ This is the chiefest part of this sacrament For the bodie and blood of Christ are thus made and separated to be the liuelie meat of our soules and haue that force and efficacy of 〈◊〉 in our soules which bread and wine haue in our bodies This is the cause why Christ often calleth himselfe the bread of life Ioh. 6. I am that bread of life this is that bread of life vvhich commeth dovvn from heauen that he vvhich eateth of it shold not dye I am that liuing bread if any man eate of this bread he shall liue for euer Thus euery receiuer is giuen to vnderstand that as God doth blesse the bread and Wine in his Supper to preserue strengthen and comfort the body of the receiuer so Christ apprehended and receiued by faith doth nourish vs and preserueth body and soule vnto eternall life Hee died in the flesh that he might quicken vs and he poured out his blood 〈◊〉 hee might clense vs from our sinnes Wherefore whensoeuer as the Lordes ghests we see the bread on the Lordes table we must set our mindes on the body of Christ when we behold the cup of the Lord we must thinke vpon the blood of christ when we looke vpon the bread broken and the Wine poured out we must consider how the body of chirst was pierced punished crushed crucified torne tormented and his blood poured out for our sakes when we feele that by bread our bodies are nourished and strengthned and by the wine our vitall spirits are comforted and refreshed we beleeue that by the body of Christ deliuered to death for vs we are fed to euerlasting life and that by his blood poured out vpon the crosse our consciences are sāctified and we fele his quickning power which doth confirme vs in our communion with him Thus is this part of the supper spiritually to bee applyed thus are the bread and wine made a sacrament to vs and not bare signes thus the memorall of christs death is repeated whichalbeit it were once finished on the crosse and now his passion is past long ago yet to the faithfull in regard of the force it is stil fresh and alwaies present Now it is not without cause and good consideration that Christ would haue the bread first deliuered as a signe of his body and then afterward the wine as a signe of his blood seuerally and apart administred because his body and blood are not represented to vs as his humanity now dwelleth glorious in the heauens but as he was offered vp a sacrifice on the crosse his blood being 〈◊〉 out of his body For to the end it may be nourishment to vs it must be crucified For as corne of it selfe is not fit foode for vs vnlesse it bee threshed winnowed ground and baked for vs so is it touching christ he must suffer be crucified and dy that we may liue by him and raigne with him This is the truth which in this point is to be considered Now let vs lay open the vses which of vs are to be learned Is christ the inward part of the Lordes Supper represented by the bread and wine offered to all but rcceiued onely of such as are faithfull then his body is not inclosed in the bread or in the accidents ofbread nor his blood included in the wine or vnder
like the bitter and cursed waters making tryall of the suspected wife wherupon the counsell of wormes determineth that If any monasterie be suspected of theft let him bee purged by the taking of the sacrament Thus Sybicon Byshop of Spire in the counsell of Mentz did by it purge himselfe of adultery about the yeare 1100 an vse neuer intended by the spirite of God nor practised by anie of the Apostles to institute it to discouer secretes Likewise somtimes it is taken to be good against inchanters and inchantments sometimes to bee good for the remedy and recouery of sickenes to deliuer soules out of purgatory to preserue from the plague to saue cattell to cure the feuer to recouer again things lost to take away tooth-ache to cleere the eyes and what not All these fancies and supposed ends of this Sacrament agree not with the institution of christ nor with the former vses set down which now we come to handle and to proue out of the doctrine of the Apostles themselues Touching the first and principall end that is the remembrance meditation and shewing forth the death of christ with all thanksgiuing this he commaunded to vs at his last 〈◊〉 from vs which ought much to stick in our minds because the last words of a deare friend ready to part from vs do often times leaue behind both deepe impressions and deuout affections in vs. Indeede when we read of the passion and death of christ it doth not much moue vs to heare it opened and expounded it moueth in a farther degree but more then these to haue before our eies a visible representation of the crucifieng of christ in his last supper doth moue vs most of all The institution of this Sacrament hee did in wisedome reserue till the approaching of his death that we might not forget him when he is gone from vs. So god the father after the vniuersal flood drawning the whole world for a remembrance of his mercy in deliuering Noah and his family from the waters and of his promise made neuer to destroy it so againe left to them and al posterity the 〈◊〉 bow When he had iustly smitten the first borne of the Egyptians and gratiously saued the first borne of Israel he commaunded Moses to sanctifie to 〈◊〉 al the first born that first openeth the womb to remember the day in which they came out of the land of Egypt When he had miraculously fed the Israelites with Manna from heauen that men did eate Angels food he would haue a golden pot ful of it to be reserued in the Arke of remembrance for the better remembrance of so great a work So likewise being deliuered by the precious bloode of christ from the floods of sin 〈◊〉 haue gone ouer our heads and eased of the heauy burthen that pressed downe our hearts we haue receiued baptisme to keepe vs in remembrance thereof that wee are ciensed from the filthynes of sin Again being nourished with christs body crucyfied his blood shed for vs we are coÌ„manded to vse this mistery to continue an holy remembrance of his death and passion to our endlesse comfort This end to wit to be to vs a remembrance of Christes sacrifice on the crosse is taught by the Apostle So often as ye shall eate of this bread and drinke of this cup ye shew the lords death till he come In like manner the Euangelist Luk of the bread he saith Do this in remembrance of me and of the cup Do this as oft as ye shall drinke it in remembrance of me by declaring his death And we declare the Lords death when we publikely confesse with our mouth and beleeue with the heart that our whole hope and affiance for life and saluation is surely set in the Lords death that we may glorifie him by our confession and exhort others by our example to glorifie him because his death is our life his passion is our saluation his suffering is our reioycing We our selues are the principall and proper causes that he was torne and tormented our sinnes wounded him we our selues crucified him we euen we were the causes for he was chastised for vs that by death he might deliuer vs from death and from him that had the power of death Our euill motions our vile thoughtes our corrupt wordes and our sinfull works did set on worke Pontius Pilate Herod Annas Caiphas Iudas the Gentiles and the Iewes who were but instruments as the crosse nailes the hammer and spear these were as our seruants and workemen in the euill action of his crucifieng Wherefore to speake the truth not Sathan the tempter not Iudas the Traytor not Caiphas the highpriest not Pilate the chiefe iudge not the Iewes that conspired against him not the false witnesses that accused him not the band of men that scorned him not the passengers that nodded their heads at him not the souldier that pierced him not the executioners that railed and nailed him on the Crosse are so much to be accused and reproued for his sufferings as we we I say our selues and our owne sinnes Not that we can excuse those cursed instrumentes that crucified the Lorde of glory who shall receiue according to their workes when they shall see him whom they haue pierced but to teach vs chifely to accuse and condemne our selues We bound him with cords we beate him with rods we buffeted him with fistes we crowned him with thornes wee reuiled him with our mouthes we railed at him with reproches we nodded at him with our heads we thrust him through with 〈◊〉 we berraied him with a kisse we pierced his hands and feet with nailes we crucified him betweene two theeues wee condemned him through false witnesses we poured shame and contempt vpon his person we iudged him as plagued and smitten of God For inasmuch as our fâ—lts and offences procured these things to be done vnto him we were the doers of them and the dea'ers in them And surely then we are profitably grounded in the doctrine of the passion of Christ when our haits cease to sinne and we are pricked with an inward griefe of those great and grieuous transgressions whereby as with speares we pierced the side and wounded the very soule of the immaculate lambe of God as Ioh 3 Who so sinneth neither hath seene him nor knowne him And the prophet 〈◊〉 teacheth chap. 53. He was wounded for our transgressions he was broken for our iniquities the chastssement of our peace was vpon him and with his stripes 〈◊〉 are healed the Lord haih layd vpon him the iniquity of vs all Seeing then christ was slaine for our sins let vs kill sin in our selues seeing he dyed for vs let vs labour that sin may be dead in vs seeing he was crucified for vs and our saluation let vs crucifie our owne Instes that they raigne not in our mortall bodies seeing his hart was pierced with a speare let vs haue our hearts thrust through pierced
receiuing and laying hold vppon Christ and all his benefits Euen as the hand stretched forth layeth hold vpon a thing and pulleth the same vnto it so doth saith apply the sauing promises of the Gospell to the soule as the Apostle teacheth Gal. 3. That the blessing of Abraham might come to the Gentiles through Iesus Christ that wee might receiue the promise of the spirit through faith Where he teacheth that we embrace and receiue the precious promises of saluation and forgiuenesse of our sinnes by faith beleeuinge the same to belong vnto our selues The scripture calleth Christ a redeemer indefinitely Iob calleth him his redeemer particularly Iob 19. I knowe that my redeemer lyueth The Scriptur setteth out the lord as the god of his church Thomas vpon a special feeling of Christs fauor toward him acknowledgeth him to be his Lord and his god Iohn 20 Thou art my Lord and my god The Scripture propoundeth Christ as the Sauiour of his people the blessed virgin taketh this as spoken to her selfe an accounteth him her sauiour Luke 1. My spirit reioyceth in god my sauiour The Scriptur maketh Christ the L. and protector of his church Elizabeth maketh a speciall application thereof calling him her lord Luk. 1 Whence commeth this to me that the mother of my Lord should come vnto me It is an Article of our holy and christian faith to beleeue the forgiuenes of sinnes this must euery one beleeue this must euery one hold this must euery one apply as christ did to the sick man of the Palsey Mathew 9. sonne be of good comfort thy sinnes are forgiuen thee It is the hardest thing in the worlde thus to beleeue whether we respect Christ or our selues It is an easie matter for a man when he neither knoweth nor feeleth the burden of sin to say he hath faith and beleeueth in gods mercy but when Satan shall fift him when his owne hart shall accuse him when sinne shall he heauy vpon his soule when the vnsupportable and vnsufferable anger of God shall presse his conscience to the nethermost hell and the flame thereof consume his bones and turne his moisture into the drought of Summer if then he can stand vpright and build himselfe vpon the rock when the floods come when the winds blow and beat vpon his house and when the ground shaketh vnder his feet this man with boldnesse and confidence may truely say and seale it vppe for an euerlasting truth My sinnes are forgiuen me For if then he can comfort himselfe in his God and apply his gratious mercies to his owne fainting hart and cry out Though the Lorde would kill me yet still I wil trust in him this is the property of a sounde faith against which the strongest gates of hel shal not preuaile This appeareth euidently vnto vs in the example of Abraham who beleeued that of his old weake withered and as it were dead body should spring children like the sande on the sea-shore and like the starres of heauen for multitude and that he should haue a seede in whom himselfe and all the nations of the world should be blessed If hee had consulted with flesh and blood what discourses might a naturall man alledge to 〈◊〉 the crediting of this promise yet hee doubted not hee disputeth not the matter but beleeued that the weake shoulde bee made strong that the barren should be made fruitfull and a ioyfull mother of children that the dead should be made aliue to dwell with a family springing out of his owne body which was to reason as vnlikely and vnpossible as for a dry and dead tree pulled vp by the rootes to bud bear and bring foorth plentifull 〈◊〉 So what can bee more difficult and hard then for vs to beleeue and be perswaded that by the death of Christ we shall haue euerlastinge life by his shame and dishonour we shall haue glory and praise that by his wounds and reproaches we shall haue the curing and healing of our 〈◊〉 that by his agonies and bloody sweate wee shall haue peace and rest by his condemnation we shall haue saluation Is not this after a sort in hell to see heauen in cursing to see blessing in humiliation to see exaltation in death to see life in condemnation to lay holde of saluation in feeling of sin to beleeue the pardon of sinnes lastly in out vnrighteousnes and misery to bee both righteous and accepted to eternall life and in the breach of the lawe to beleeue the fulfilling of the law This is indeede to haue the sauing faith of Gods elect And to say that this is an easie matter or a small thinge is plainely to betray and difcouer that wee never knew what true faith meaneth For this faith let euery one of vs labour that we may specially and particularly apprehend the promises as the Apostle declareth Galatians 2 I am crucified with Christ but I liue yet not I any more but christdiueth in me and in that that I nowe liue in the flesh I liue by the faith in the sonne of God who hath loued mee and giuen himselfe for me And againe I haue fought a good fight I haue finished my course I haue kept the faith hencefoorth is 〈◊〉 vppe for me a crowne of righteousnesse which the Lorde the righteous iudge shall giue vnto me at that day Where wee see a speciall application to himselfe of the benefits of Christ and therefore it is not sufficient to beleeue that Christ came into the world that he was crucified died was buried rose againe from the dead and ascended into heauen for this is a general faith this is the faith of the reprobates yea the Deuils know it and haue as great a part and portion therein as we yet they tremble at the remembrance of their iudgement to come as Iames sheweth Thou beleeuest there is one god thou doest well the deuils also beleeue and tremble There is more required of vs then to beleeue the Histories and doctrine of the scriptures to be true and to make an outward profession of it to vnderstand and assent vnto the couenant of grace made by christ that it is certain and shal be verified in the members of the church we must besides this generall and confused faith apply and appropriate vnto our selues the promises of saluation We must not onely see them a farre off but feele them in our harts We must beleeue not onely that christ is a sauior but that he is our sauior and our redeemer Thus we must euery one of vs for his owne part make proper to himselfe all the riches and graces that are in chist Iesus because in giuing himselfe to vs he giueth al his benefits in that he is God he maketh vs after a sort partakers of the diuine nature being heir of al things in heauen and earth and Lord of the world he maketh al things ours whether life or death whether things
externall and visible which are bread and wine and besides the heauenly internal and inuisible the true body and blood of Iesus Christ together with al his gifts benefits and treasures according to the doctrine of Ireneus Thirdly we agree that in the supper of the lord we are made partakers not onely of the vertue and operation of christ but of the very essence and substance of his true body and blood which was giuen for vs to death vpon the crosse and was shed for vs so that we are most cōfortably nourished with the same vnto eternal life Fourthly we beleeue that the bread wine are not changed or transubstantiated into the flesh and blood of christ but remaine true and natural bread and wine in substance as before so that the bread is called his body and the wine his blood not only because his body and blood are signified by these and set before vs but because so often as we eate and drinke them worthily christ himselfe giueth vs his body blood truely to euerlasting life Lastly we al hold the vse of the supper in both kinds and that without the right vse of the outward signes it is no sacrament vnlesse the bread be eaten and 〈◊〉 wine drunk and therefore we condemne al 〈◊〉 and adoration of the bread al carying it about and lifting it vp by the priest to the people vsed in the Church of Rome The disagreements and diuersities in opinion among vs are in certaine adioynts and in the manner of receiuing for seeing we all reach and confesse the true communication of the true body and the true blood of our Lord Iesus christ the controuersie must needes stand in the manner of communicating and therefore the vnity of the churches is not therby plucked 〈◊〉 The difference standeth in these particulars First one part contendeth that these wordes of christ this is my body must be vnderstood literally and as the words found which yet that side doth not so vnderstand the other part holdeth that they are to be vnderstood sacramentally and figuratiuely according to the declaration of christ the interpretation of Paule and the infallible rules of our christian faith Secondly one part wil haue the body blood of christ essentially and bodily in with and vnder the bread and wine and so to be eaten as that together with the bread and wine they enter into the mouth and body of the receiuers but the other part holdeth that the body of christ which at the first supper sat at table with his disciples doth not now continue with vs vpon the earth but abideth in the heauens and shal remaine there vntil he break the heauens and discend thence to iudgement Lastly one part will haue al communicants that come to the lords table and partake the outward signs whether they come worthily or vnworthily whether they be beleeuers or insidels whether godly or vngodly tó eat the body and drinke the blood of christ corporally and with the mouth of the body so as the beleeuers doe eate him to life and saluation the vnbeleeuers to death and damnation the other side holdeth that the vnbe leeuers abuse the outward signs of bread and wine to their destruction and that only the faithful can eat the body and drinke the blood of christ by a true faith by the working of the holy ghost wherby they are made flesh of his flesh and bone of his bone being more neerely and firmely knit vnto him then the members of our body are vnited to our head and thereby drawing from him life euerlasting These are briefely the pointes of difference faithfuly not partially particularly not confusedly set downe in discussing the truth wherof howsoeuer great bitternes hath 〈◊〉 broken out betweene bretheren as likewise did betweene Paule and Barnabas yet setting the 〈◊〉 of disputation aside they were worthy members of the church zealous defenders of the faith learned teachers of the truth earnest destroiers of heresie and rare examples of golines notwithstanding the infirmities imperfections and intemperate stile of th one part And howsoere this odious mak-bate N. D. boldly auoucheth pag. 46. that these men neuer met 〈◊〉 to compound their controuersies but they haue alwaies departed more disagreeing more enimies theu euer they were before their meeting yet al men know he doth either ignorantly or maliciously conceale the seueral points of their vnion and agreement concluded and subscribed at Marpurge anno 1529. cha 15. which was in this sort credimns 〈◊〉 omnes c. we all beleeue and professe concerning the supper of the Lord Iesus Christ that the vse there of in both kinds according to the inctitution of christ is to be obserued And that the masse is not any such worke wherby one man may obtaine grace for another whether he be dead or aliue Also that the sacrament of the altar is the sacrament of the true body and blood of Iesus Christ. And that the spirituall eating of the same his body and blood is very necessary for euerie christian man Moreouer that the vse of this sacrament euen as the word it selfe is instituted of almighty God to stir vp vnto faith the weake consciences of men by his holy spirit And although it could not hither to be altogether agreed amòg vs whether the true body blood of ch be in the bread and wine corporallie yet neuertheles both parties ought to declare christian charity one toward the other so far as conscience can beare And both parts shal diligently pray vnto god that he by his spirit may vouchsafe to establish vnto vs the true vnderstà ding of that matter A men In this act which was subscribed with the hands of Luther Melanthou Brentius 〈◊〉 Oecolampadius Bucer and others we see they professe christian charity and promise earnestly to pray vnto God to reueile his truth vnto them bring them to be of one hart in the truth and confirme them to discerne of things that differ so 〈◊〉 the enimies of our church haue cause rather to enuy our agreement then to in ueigh against our disagreement It is not the custome of the true church tò delight in contention it is the fashion of the church of Rome to command to compel to enforce to presse to oppresse to ban to throw out cursings and to thunder out excommunations against those that dissent frō thē but our churches not withstanding this variance haue not so proceeded one against another as enemies we curse not but blesse we hate not but loue we parsecure not but pray one for another keeping the groūdwork of faith 〈◊〉 ioyning harts and hands we seeke to repaire the ruine of Syon and pull down the fortresses of the enemies therof Moreouer albeit it were to be presumed in men of iudgment and discretion that such as haue leysure with delight and pleasure to paint out the iars and quarels abroad either are or doubtlesse shoulde be in league and loue at home yet
the Holy-ghost he breathed on them and said Receiue the Holy-ghost The corporal blast and breathing was not the Holy-ghost but he added his word and promise with the outward signe to assure them that with the breathing he bestowed a blessing Thus wee see that the Sacramentes haue the word alwaies ioyned with them and without the word whereby their institution and vse is declared they are as a dead body without life as a dumbe shew without voice as an empty cloud without water and as a barren tree without fruit Let vs apply this doctrine to our selues First it teacheth that they partake not the Sacraments aright that haue not the knowledge of the word that are ignorant both of the ordinance and institution of God and of the promise annexed to the institution of god of which sort there are many in the world that neuer labour to know what he hath appointed and commaunded them to do If they do as others of the church do therein they rest and seeke no further to be able to warrant their owne worke If they heare the word spoken if they see the body washed the bread broken and the wine poured out and receiue the outward signes they regatd no more they go no higher they imagine they haue done enough they neuer desire to vnderstand the meaning of the words which are necessary to be knowne comfortable to be vnderstood and profitable to be marked If a man haue goods befallen or legacies bequeathed vnto him by any wil or Testament wil he not resort to his learned counsel to be careful to vnderstand the Testament and know the meaning of the Testator Christ Iesus before his death made his wil he hath made his children heires of his promise he promiseth to them forgiuenesse of sinnes in this life and eternall life in the world to come Doth it not now behooue euery faithfull Christian to search into it and know what is promised and bequeathed vnto him Men of this world for the most part make their eldest and first borne heire of all and leaue little to the other but euery child of God is as the eldest and as the first borne most deare to him he shal receiue his double portion the second shal haue no lesse then the first nor the third lesse then the second nor the younger then the elder the first shall be as the last and the last as the first for he may do with his owne as he list Againe if a man doe leaue all his sonnes heyres and rich inheritors for the most part lesse is 〈◊〉 on the daughters but all the childrē of God both his sonnes and daughters shal be heyres euen the Heires of God and heyres annexed with Christ Iesus their share shal be as great as the portion of sonnes Moreouer when a man hath passed all the daies of his life in carke and care what can he giue to his pofterity but earthly riches transitory possession a fading inheritance leauing them inheritours as well of his sorrow as of his substance It is not so with the children of God Christ by his last wil and Testament hath promised to make his people sound in faith rich in hope blessed in the pardon of their sinnes and heires of the kingdome which hee hath promised to them that loue him This is a great and vnspeakable comfort to al Gods children whether high or low whether rich or poore So then we ought to be much more careful and earnest to know throughly and vnderstand perfectly the will of Christ then any naturall child is to search the meaning of the will of his naturall father And if men were not wholly carnall they would be thus farre fpiritually minded Againe is the word an outward part of the Sacrament Then the Sacraments must neuer be separated and set a part from the word They are not dombe shewes and idle signes but haue alwaies the doctrine of God adioyning vnto them to shew the end vse profit of them and the purpose of God in them This appeareth in all places wher God gaue signes to confirme and assure the truth of his promises When he gaue in mercy to Noah and all his posterity the Rain-bow imediately after the flood as a signe of his couenant he addeth his word vnto the signe My couenant will I establish with you that from hencefoorth all flesh shall not bee rooted out by the waters of the flood neither shall there be a floode to destroy the earth any more This is it the Apostle meaneth 1. cor 11. Ye shew the Lords death till he come Where he teacheth that the Lordes Supper cannot be truely deliuered and rightly administred vnlesse there be a declaration shewing forth of the death of christ Wherefore it is no sacrament except the word and doctrine be ioyned vnto it by way of explication and exposition of the outward signe Lastly those Sacraments are proued heereby to bee no Sacraments which are foisted and brought in without the warrant of the word For take away the word and what is the outward Element but a bare signe What is the water in baptisme but common water What is the bread in the Lords Supper but common bred What is the wine but common wine such as men vse and all men may take at their ordinary tables Seeing therfore such signs Sacraments as haue not Gods commandement for their institution nor promise of grace and saluation annexed vnto the vsing of them are voide and nothing worth heerby the imagined deuised Sacraments of the church of Rome are condemned which deliuereth that it hath not receiued of the Lord and imposeth that to be beleeued which it neuer learned in the word Heereby the last anoyling or extream vnction is excluded wanting the word to warrant the continuall practise of it Also their confirmation hath neither word to institut the practise nor elemēt to assure any grace nor promise to approue any vse True it is they haue words to administer it but they are words of men not of God vnwriten not written of tradition not of scripture The like might be saide of mariage though we confesse and acknowledge it to be an holy ordinance and honourable institution of God yet was it made no Sacrament hauing no word of institution no promise of sanctification and saluation annexed vnto all the faithfull vsers thereof neither is it an instrument whereby God applyeth Christ and his sauing benefits to the comfort and consolation of his children Wherefore to conclude this point we affirme that neither the sonnes of Romulus at Rome nor of Remus at Rhemes shall euer be able to shew and proue that they are to be acknowledged and receiued as Sacraments of the church which haue no warrant of the word to commaund them nor promise annexed to assure the sauing graces of Christ to the worthy receiuers But such are their fiue pretended Sacraments of confirmation penance orders
the remission of his sins and neuer rest vntil he giue him peace of conscience and restore him to the ioyof his saluation Chap 13. Of the fir st v se ofa Sacrament HItherto of the parts of a Sacra both outward and inward now we come to the vses therof For vnlesse we know the vse and vnderstand the end why they were ordained it shal not profit vs to know the parts Every thing must be referred to his right vses and propper endes so must the Sacramentes be The endes are especially these three First to strengthen faith Secondly to seale the Couenant betweene God and vs. Thirdly to bee a badge of our profession Touching the first end the Sacraments serue for the better confirmation of our faith as appeareth Where the Apostle hauing set down the drowning of the world and the preseruing of Noah by the Arke he saith our baptisme directly answereth that tipe which is a taking to witnesse of a good conscience and sauing vs by the resurrection of Christ. So then by faith confirmed in Baptisme we haue an infallible assurance in the death of Christ of our saluation Many indeed come to the sacraments are present at Baptisme are partakers of the Lords supper that feele no strength of faith no increase of Gods graces no spiritual groth in the body of christ so that they worke not saluation in them but further their condemnation For the sacramentes as we haue shewed giue not grace but more firmely surely and comfortably confirme faith they apply and seale vp Christ crucified The sacraments cannot giue faith to the faithlesse neither were they instituted to the end men should beleeue but because they do beleeue as meat was not giuen that men should learne to eate but that the eating might be nourished Faith indeede receiueth them and then they serue to nourish it And they confirme not faith by any inherent power included in them but the holy spirit applyeth Christ to vs and frameth this comfortable conclusion in our hearts All such as are conuerted and do rightly vse the sacraments shal receiue Christ and al his sauing graces But I am conuerted do rightly vse the sacraments Therfore I shal receiue christ his graces Thus doth the cōforter comfort al those that come rightly religiously to the Lords table Now if we would enquire and search after the reasons of this first end we should find that one cause why they confirme faith is because god is true in his promises he confirmeth and maketh good that which is gone out of his mouth All the promises of God in Christ are yea and are in him Amen vnto the glory of God through vs. For 〈◊〉 Princes seales confirme their charters assure their grantes and make certaine their pardons so do gods sacraments witnesse to our hearts and consciences that his words and promises are true and are established to continue for euer For as he declareth his mercies by his word so he sealeth and assureth them by his sacraments Againe this appeareth by the example of Abraham who first beleeued the promise and it was imputed to him for righteousnes being yet vncircumcised and afterward receiued the signe of circumcision as the seale of the righteousnes of faith as the Apostle teacheth We say that faith was imputed vnto Abraham for righteousnes How was it then imputed when he was circumcised or vncircumcised Not when he was circumcised but when hee was vncircumcised c. Where he sheweth that Abraham was iustified in vncircumcision but yet was afterwarde circumcised that the gifte of righteousnes might be confirmed in him The Eunuche likewise beleeued before hee receiued baptisme and therefore it sealed vp the increase of his faith and of Gods graces And Act 2. They that gladlie receiued the wordes of Peter were baptized And. as Peter preached to Cornelius and others of the Gentlies The Holy-ghost fel on them all which heard the word and he said Can any forbid water that these shoulde not bee baptized which haue receiued the Holy-ghost as wel as we So he commanded them to be baptized in the name of the Lord. Wherefore when the minister washeth with water it representeth our buriall with Christ into his death and our rising again with him into newnes of life As bread norisheth and strengthneth man so the body of christ taken by faith feedeth the soule We take the bread and cup into our hands we eat we drink we are refreshed so we feed on Christ whose flesh is meat indeed and whose bloud is drink indeed and we are comforted Let vs nowe come to the vses as we haue seene the reasons And first of all do the sacraments serue to strengthen our faith then let vs all acknowledge our failings and infirmities Let vs labor more and more to feele the weakenes and wantes of our owne faith True it is if our faith were perfect and entire lacking nothing we should not neede the sacraments We must not therefore abstaine from them for the weakenes of our faith but for that cause come to God and to the Sacramēts of God praying for strength and confirmation thereof as that father did whose sonne was possessed with a dumbe spirit when Christ saide to him If thou canst beleeue all things are possible to him that beleeueth he answered crying with teares Lord I beleeue help mine vnbeleese And Luk. 17. the Apostles say to the Lord Increase our faith Vndoubtedly he that neuer doubted neuer beleeued For whosoeuer in truth beleeueth feeleth sometimes doubrings and wauerings of his faith Even as the sound body feeleth oftentimes the grudginges of a feuer and distemperature of the body which if he had not health he could neuer finde and feele so the faithfull soule findeth sundry doubtings which if his faith were not sound he covld not diseerne For we feele not corruption by corruption nor sinne by finne because when the strong man possesseth the house all things are in peace but we feele sinne and perceiue corruption in vs by a contrary grace of gods spirit The lesser and smaller measure of grace we haue the lesser is our feeling and the more grace we haue the more quick we are in feeling of corruption What is the reason that many haue no light of sinne no feeling of their corruption no tentations no trembling no terror no feare of gods wrath but wholly liue lie and dye in their lustes Surely because they are without grace without gods spirit and without his inward worke in them But the faithfull who are not led by the slesh but liue by the spirit are often tempted assailed tormoyled tryed and prouoked to many euils according to the words of our blessed sauiour Simon Simon behold Satan hath desired to winnow you as wheat but I haue prayed for thee that thy faith faile not therefore when thou art conuerted strengthen thy bretheren Asa man carried vp and set vpon an high to wer or on
the pinicle of a temple and ther fast bound in chaines of Iron that he cannot fall although he would when he looketh down feareth and al his ioynts tremble because he is not acquainted and accustomed to mount vp so high in the aire and to behold the earth so farre beneath but when he remembreth himselfe and perceiueth himselfe fast bound and out of all danger then he conceiueth constant hope of continuing and casteth away all feare of falling So when we looke down-ward vpō our selues and our owne waies we haue doubtings wauerings astomshments horrors terrors tremblings and feares but when we looke vpwards to be hold the sweet consolation which god hath promised Christ hath purchased the word hath published the Holy-ghost hath sealed and euery beleeuer hath tasted wee feele our selues sure and cease to doubt any more For faith though assaulted with doub tings may be certain The Sunne alwaies shineth in the firmament though the clouds haue couered it and the light appeare not The tree hath life in it though it be not in winter discerned So faith hath his assurance and perswasion though it bee shaken with doubtings and assaulted with tentations Wherfore so often as we feele these doubtings and imperfections let vs set against them the certainty of gods truth let vs set before vs the vnchangablenes of his promises let vs draw neere to the holy Sacraments and therby seeke strength and increase offaith Moreouer was this one end of the Sacramentes to strengthen faith Then god refuseth and 〈◊〉 none for weakenes of faith For a weak 〈◊〉 his a true faith as well as a strong faith A Leprous hand can hold that which is offered vnto it as wel as a sound and strong hand albe it not so strongly so is it with faith though it be feeble as a grain of mustard seed yet if it be vnfained it wil aply christ effectually which weaknes leaueth God in vs as a meanes to stir vs vp to go to the sacraments We read that Dauid called lame 〈◊〉 to his table therby honoring the son for the fathers sake so doth god receiue vs al deformed and defiled to his heauenly supper And as Mephibosheth professed himselfe vnworthy to eat bread at the kings table saying What is thy seruant that thou shouldst looke on such a dead dog as I am So must we confes our vnworthines and be contented with the crums of his grace that fal from his heauenly table And thus acknowledging our selues to be blind he will restore vs to bee poor he wil inrich vs to be wounded he wil cure vs to be captiues he wil deliuer vs to besick he wil heale vs to be weake he will strengthen vs to be lost he will saue vs to be hungry and thirsty he will resresh vs to be broken-hearted he wil binde vs vp to be sold vnder sinne he wil ransome and 〈◊〉 vs. Thirdly it reacheth vs to abhor the absurdity of Bellarmine a factour and at turney of the church of Rome who denieth that the Sactamentes are seales of the promises or serue to 〈◊〉 and confirme our faith and to assure vs of free remission of sinnes by the death of Christ. Contrary to that we heard before in the example of Abraham who receiued circumcision to seale vp assure his iustification by faith whose example is set forth to shew how all men are 〈◊〉 before God and what is the vse of the Sacraments in all that are partakers of them So doth Baptisme seale vp to vs Gods promises in Christ and assureth the remission of sinnes as Peter teacheth Lastly if the chiefe end of the Sacramentes and of the ordinance of God in the institution of them be to confirme faith and to assure vs of regeneration mortification sanctification iustification remission and saluation then how say so me we cannot be assured in this life of our standing in the estate of grace of the forgiunesse of sinnes and of our adoption in Christ Doth not the holy ghost testifie vnto vs particularly the adoption of children the remission of sinnes and saluation of our soules As Rom. 8. We haue not receiued the spirit of bondage to feare but the spirit of adoption whereby we cry Abba father the spirit beareth witnesse with our spirits that we are the children of God In these words gods sanctifieng spirit and our sanctified spirit are made the two witnesses of our adoption This we must certainly beleeue by faith And this made the Apostle most confident in the end of the same Ch. saying I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate us from the loue of God which is Christ Iesus our Lord. If any obiect we may hope well for forgiuenesse of sinnes but we cannot beleeue the same I answer faith and hope cannot be separated they do 〈◊〉 as louing frends accompany each other they are neuer sundered and diuided so that if we may be assured of our saluation by hope it followeth we may be certainely perswaded True hope followeth true faith as the effect doth the cause and no man can truely hope that is not truely assured Besides this is the property of hope it neuer maketh any ashamed they shall not be confounded and disappointed they shall attaine vnto the thing hoped for according to the doctrine of the Apostle Experience bringeth forth hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the Holy-ghost which is giuen vnto us Hitherto of the first end of a Sacrament Chap. 14. Of the second vse of a Sacrament THe second end of a Sacrament is this It serueth to be a seale of the Couenant betweene God and vs that he will be our God and we will be his people as Gen. 17. I am God all susficient walke before me and be vpright The Sacramentes are assured testimonies and confirmations of the fauour and goodwil of god who is wel pleased toward vs in christ his sonne By them as by certaine pledges giuen and receiued God of great mercy doth as it were binde himselfe to vs and we binde our selues to him to remaine his people to walke in obedience before him 〈◊〉 was a seale of gods promise to Abraham a seale of Abrahams faith and obedience toward God But let vs see what this couenant is what are the Articles of agreement betweene God and vs and what things each part interchangably couenanteth and contracteth each toward other The couenant of God in respect of himselse hath 3. parts He promiseth first of all forgiuenesse of our sinnes The deliuerer shall come out of Sion and shal turne away the vngodlinesse from Iacob and this is my couenant to them when I shall take away their sinnes Secondly the adoption of sonnes and
acceptation of vs to be his children ioyned with the promise of his continuall fauor loue grace and protection as Ier. 31. Behold the dayes come saith the Lord that I will make a newe couenant with the house of Israell and with the house of Iudah not according to the couenant that I made with their fathers when I took them by the hand to bring them out of the Land of Egipt the which my couenant they brake although I was an husband vnto them saith the Lorde but this shall be the couenaunt that I will make with the house of Israell after those dates saith the Lord I will put my Lawe in their inward parts and write it in their hearts and I will be their God and they shall be my people Be hold the indenture of couenants written by the finger of God wherein for better assurance he hath bound himselfe to forgiue our sinnes and promised to be our mercifull God And to the ende there might be a paire of these indentures interchangeably giuen each to other party the Lord by the hand of the Apostle hath drawne as it wer the counterpane of the former word for word expressed as it is in the Prophet so that we haue a pair of indentures of couenants to shew the stablenes of Gods counsel The 3 part of the couenant in respect of god is the promise of the full possession of the heauenly inheritaunce and of eternall glory after this life God shall wipe away all teares from their eies and there shall bee no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed he that ouercommeth shal inherit al things Again to him that ouercommeth will I giue to eat of the tree of life which is in the midst of the Paraolice of God he shall not be hurt of the second death he shall haue power giuen him ouer the Nations and rule them with a rod of iron he shall be cloaethed with white array and I will not put his name out of the booke of life he shal be a pillar in the temple of God and shall go no more out I will grant to him to sit with me in my throne euen as I ouercam sit with my father in his throne Thus we see how God on his part by writinges and euidences promiseth to giue to his people remission of sins adoption of sons and possession of heauen he hath couenanted by word and by oth to perform these things neither is he as man that he should lie nor as the son of man that he shold deceiue These are great grāts of great blessings by our great god to the great good and comfort of his children For what greter blessings can ther be then being miserable sinners to be gratiously pardond being 〈◊〉 enimies to be freely accepted as sonnes being bondslaues and prisoners of hel we are made heirs of heauen and saluation Againe the couenant on our part requireth 3. conditions First faith to God to beleeue his promises God so loued the worlde that hee hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish hut haue euerlastiug life Again let not your hart bee troubled ye beleeue in God beleeue also in me And with the heart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation for the scripture saith whosoeuer beleeueth in him shall not be ashamed Secondly god requireth of vs loue towarde our brethren for seeing he hath shewed so great loue toward vs he exacteth loue of us again as Io. exhorteth Beloued let vs loue one another for loue commeth of God and euery one that loueth is borne of God and knoweth God heerein was the loue of God made in unfest among vs because God sent his onely begotten son into this world that we might liue through him beloued if God so loued vs we ought also to loue one another Thirdly he requireth as a necessary couenant to be kept on our part holines and true obedience throughout the whole course of our life and conuersation This is repeated and vrged in many places of the word of God when they said they would serue the L. their God and obey his voice Ioshua made a couenant with them the same day ioyning God and the people togither So also 〈◊〉 stood by the pillar and made a couenant before the L. that they shold walk after the L. and keep his commandements and his testimonies and his statutes withal their hart withal their soul. Likewse to the same purpose we read 2 Chron. 15. They made 〈◊〉 to seek the L. God of their fathers and whosoeuer wil not seek the L God of Israel shal be 〈◊〉 whether he be sinal or great man or woman Thus we see the conditions of the couenaunt both what hee promiseth to doe and what hee looketh for at our hands Hee requireth of vs faith loue and obedience to become his people if we will haue him to be our God All these three parts of the couenant are mentiioned and expressed This is his commandement that we heleeue its the name of his sonne Iesus Christ and loue one another as he gaue commaundement for he that keepeth his commaundements 〈◊〉 in him and he in him and hcereby we know that he adideth in vs euen by the spirit that he hath giuen vs. The vses of the seconde end of a Sacrament are first to beholde the exceeding loue of god to ward his people vnworthy of his fauour Can there be a greater loue then this Certainely such as know the great rigour of the Law the infinit Iustice of God and the heauy burthen of sin and feele god to arraigne them the law to endite them their consciences to accuse them and their hearts to condemne them do finde nothing sweeter then to be eased of that burden to be acquitted of that iudge and to be freed from that condemnation For of all burdens sinne is the heauiest of all afslictions it is the greatest of all paines it is the sharpest and often presseth downe to the gates of hell Wherefore such as feele gods mercy in their misery May cry out with the Prophet in the reioysing of their spirit Blessed is he whose wickednes is lightned and u hose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitse Againe let euery one be carefull to keepe the former conditions of the Couenant which are to loue him againe and our brethren for his sake and to walke in holines and righ eousnes before him all the daies of our life Our sauiour Christ directing our loue to our brethren and teaching that the ftreames there of shoulde slow vnto our enemies she weth that if we loue them which loue vs the Publicans doe the same and if we be friendly to our brethren onely this is no singular thing Behold what loue the father
not the forgiuenes of 〈◊〉 to the annointing with oyle but to the prayer of faith Acknoledge saith he your faults one to another and pray one for another that ye may be healed for the prayer of a righteous man auaileth much if it be feruent And again The praier of faith shal saue the sick and the lord shal raise him vp and if he haue committed sins they shal be forgiuen him Wher we see that the effect of pardon is ascribed to the force of prayer therfore extream vnction is no sacra and so this greazing houseling annointing is to be abandoned of the people of God What then wil some say do you leaue the sick without al comfort and consolation No we visit the sick among vs and although we do not housse and annoint them with material oyle wee annoint them with the precious oyle of the mercy of god we instruct them how to prepare themselues to leaue the world to depart this mortall life and to strengthen themselues in the assured hope of euerlasting life Wee say dear brother God sendeth his messenger death to summon and arrest you to come into his presence Al the children of Adam are dust and to dust they must return Man that is borne of a woman is of short continuance and full of trouble he shooteth forth like a Flower and is cut downe he vanisheth also as a shadow and continueth not Death is common to all flesh it is appointed to all men once to 〈◊〉 It is the gate throgh which we must enter into heauen If we would liue for euer we must die for the way to liue eternally is 〈◊〉 to die Though the time be vncettaine where or how we shall dy yet nothing so certain as that we must dy we know not how soone This must not seeme strange vnto you for the whole life of a Christian should be nothing but a meditation of death being the end of all flesh we should make account of euery day of our life as if it wer the instant day of our death You must consider that nothing befalleth vs by chance or fortune al things are ruled and guided by the soueraigne prouidence of almighty God all the hairs of our head are numbred not one sparrow falleth to the grounde without the wil of your heauenly father humble your selfe therfore vnder his mighty hand he conecteth euery child whom he loueth My son despise not the chastening of the Lorde neither faint when thou art rebuked of him for whom the L. loueth he chasteneth and he scourgeth euery son whom he receiueth Heerby then God tryeth and proueth your obedience patience and faith as we see in the example of Iob who praised the name of God in all his miseries and if the Lord woulde kill him he would not cease to put his trust in him We exhort them to set their houses in order before they dy thereby to cutte off hatred and contention and to staye quarrels and suites after their departure whereby oftentimes more is spent then was left then to forget the world and the things of the world and wholly to giue themselues to the meditation of the life to come where this corruptible shall put on incorruption and this mortal shal put on imortality according to the exhortation of christ and his Apostles in many places as Mat. 6. Seeke ye first the kingdome of God and his righteousnesse and all thinges shall be ministred vnto you And 1 Cor 7. This I say brethren because the time is snort heereafter that both they which haue Wiues be as though they had none and they which weep as thogh they wept not they that reioyce as tho they reioysed not and they that buy as though they possessed not and they that vse this world as though they vsed it not for the fashion of this world goeth away And the same Apostle Our conuersation is in heauen from whence also we looke for a sauiour euen the Lords Iesus Christ who shall change our vile 〈◊〉 that it may be fashioned like vnto his glorious body according to the working whereby he is able to subdue all things vnto himselfe So 2. Cor 4. c. Therefore we faint not but though our outward man perish yet the inward man is renewed daily For our light affiction which is but for a moment causeth vnto us a farre more excellent and an eternall weight of glorie while we looke not on the things which are seen but on the things which are not 〈◊〉 for the thinges which are seene are temporall but the things which are not seene are eternall For we know that if our earthlie house of this tabernacle be destroyed we haue a building giuen of God that is an house not made with hands but eternall in the heauens for therefore wee sigh desiring to be cloathed with our house which is from heauen because if we be cloathed we shal not be found naked And the wiseman Eccle. 1. Vanitie of vanities saith the Preacher vanitie of vanities all is vanitie I haue considered al the works that are don vnder the sun behold al is vanitie and vexation of spirit So 1. Ioh. 2. Loue not this world neither the things that are in this world If any man loue this worlde the loue of the father is not in him for al that is in this world as the lust of the flesh the lust of the eies and the pride of life is not of the father but is of this world and this world passeth away and the lust thereof but he that fulfilleth the wil of God abideth euer And the same in his reue lations I heard a voice from heauen saying write the dead which die in the Lord are fully blessed euen so saith the spirit for they rest from their labors and their workes follow them They shal hunger no more neither thirst anie more 〈◊〉 shal the Sunne light on them neither anie heat for the lambe which is in the midst of the throne shal gouern them and shal lead them vnto the liuelie fountaines of Waters and God shal wipe awaie al teares from their eies Moreouer we put them in minde to examine themselues and their liues passed how they haue offended God and their brethren and admonish them to make an humble and harty confession of their sinnes to God that that they haue not liued as they ought to doe to be sorry and greeued for the same and to promise ammendement of life if they recouer Thus the faithfull haue done as we see in Dauid Psalm 51. Haue mercie vpon me O God according to thy louing kindnes according to the multitude of thy compassions putte away mine iniquities I know mine iniquities and my sinne is euer before me against thee against thee haue I sinned and done euill in thy sight that thou maiest be iust when thou speakest and pure when thou iudgest Behold I was borne in iniquity and in sinne
hath my mother conceiued mee And psal 38. There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sinne for mine iniquities are gone ouer mine head and as a weighty burden they are too heauy for me This practise we see also in Daniell in Nehemia in Ezra in Manasses and in many others We mooue them to labour to be at one with God to be reconciled to their brethren and to remember the poore Especially we stirre them vp to prayer in regard of their present necessities and of the mercifull promises of God resting themselues on the perfect and all-sufficient sacrifice of Christ. Gratious and precious are the promises that God hath made to al that come to the throne of his mercy as p. al. 145. The Lorde is neere to all that call vpon him yea to all that call vpon him in truth he will fulfill the desire of them that feare him he will also heare their cry and wil saue them And psal 50. Call vpon me in the daye of trouble so wil I deliuer thee and thou shalt glorifie me And our sauiour Math 7. Aske and it shall be giuen you seeke and ye shall find knocke and it shal be opened vnto you for whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shal be opened So the Apo. Iames. The praier of faith shal saue the sicke and the Lorde shall raise him vp and if he haue committed sinnes they shall bee forgiuen him acknowledge your faults one to another that ye may be healed for the praier of a righteous man auaileth much if it be feruent Now when they are sufficiently humbled for their sinnes wee moue them to hunger and thirst after the merits of Christ who of God is made vnto vs wisedome righteousnes sanctification and redemption We alledge vnto them these and such like comfortable places of Scripture Come vnto me all ye that are wearie and heauie laden and I will ease yon This is a a true saying and by all meanes woorthy to be receiued that Christ Iesus came into the world to saue sinners of whom I am chiefe These things write I vnto you that ye sinne not if any man sinne we haue an aduocate with the father Iesus Christ the iust whose blood clenseth vs from all sinne he is the 〈◊〉 for our sinnes and not for ours onely but also for the sinnes of the whole world He is euermore about those that are his he maketh their bed in all their sicknesse his left hand vnder their heads and with his right hand he doth imbrace them so that whether they liue they liue vnto the Lord or whether they die they dye vnto the Lord whether they liue or dye they are the Lords This is true happines Furthermore we raise them vp with sweet comforts and consolations of the word of god against alterror and feare of death Death is swallowed vp in victory ô death where is thy sting ô graue where is thy victory The sting of death is sinne and the strength of sinne is the law but thankes be vnto God which hath giuen vs victory through our Lord Iesus Christ. And Rom. 8. Ther is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the spirit I am perswaded that neither death nor life nor Angels principalities powers nor things present nor things to come neither any creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Christ is to vs aduantage whether in life or in death Such as beleeue in him yea though they were dead shall liue Death is to vs as a sleepe and the graue as a bed of rest A crowne of righteousnesse is laid vp for vs which the righteous iudge shall giue vnto vs so that an euill death can neuer follow where a good life hath gone before forasmuch as he cannot possible die ill who hath liued wel Death indeede is a Scorpion or serpent but his sting is pulled out he may wel hisse but he cannot hurt he may wel threaten but he cannot destroy for Christ hath quelled and conquered him Now to put away the griefe and tediousnes of sicknes we wil and wish them to meditate on the things they haue heard and learned by the ministry of the word from time to time in their health to consider with themselues how God sometimes suffereth the wicked to prosper for a time and florish like a greene bay tree and how he punisheth them in the 〈◊〉 wrath and iudgement for them how he blesseth or correcteth his children in this life how he hath prepared eternall torments for the wicked and vnspeakeable glory for the Godly but aboue all the workes of God we teach them deepely to thinke vpon the glorious and gratious work of our redemption wherein the infinite mercy and iustice of God do meete together and kisse each other taking delight and comfort therein withall thanksgiuing Wherefore we perswade them to beare the paines and griefes of sicknes with patience constant perseuerance because all sicknes is Gods hand who being the god of the spirits of al flesh killeth maketh aliue bringeth down to the graue and raiseth vp again There by we are indeed chastened for our sins but they are nothing in comparison of that anguish and agony which Christ suffered for vs neither are they worthy of the exceeding glory which shal be shewed vnto vs. God hath predestinated vs to be like the image of his son so that the deeper we sinke downe in sorrowes the more perfectly we resemble christ it is the great mercy of God we are not vtterly consumed and that his louing kindnes is not at an end toward vs. The sicknes of the body is physick for the soule for the striking of the one is the healing of the other by the Crosse wee must enter the kingdome of heauen and learne to loath the pleasures and profits of this present life If they fall to dispaire and doubting of Gods fauour and loue toward them in Christ we labour to strengthen the weake and bind vp the broken hearted we are ready to leaue ninety and nine in the wildernes and seeke that lost one We bring them to God that hath striken them and made the wound considering that the sonne of man is come To seeke and to saue that which is lost God is mercifull and his mercy endureth for euer hee desireth not the death of a sinner but that hee turne vnto him His mercy is ouer all the workes of his hands it is like the Ocean-sea wher no bottom can be found or founded It is the expresse commaundement of God that we should beleeue in Christ who hath tryumphed gloriously against sinne against Satan against hel against death against damnation against desperation The promises of the
the administration of baptisme and truely performe that which is out-wardly figured and represented Heere heauen was open which for our sinnes was shut against vs heere the spirit descended in the visible forme of a doue vpon Christ to signifie vnto vs that being deliuered from the terrors of sin and iudgement we are at peace with God the voice of the father is heard from heauen saying This is my sonne in whom I am well pleased All these things note out the speciall force and dignity of this Sacrament It is not therefore to bee administred in a corner of the Church with three or foure persons present to witnesse the baptisme the rest of the body of the congregation being departed but in the face and open view thereof forasmuch as God to deliuer it from contempt hath giuen it visible markes of greater honor The Apostle saith 1 Cor. 12 Our vncomelie partes haue more comlinesse on for our comely partes neede it not but God hath tempered the body together and hath giuen more honor to that part which lacked As God hath delt with our bodies so hath he done in this sacrament That which is most subiect to contempt dishonour and disgrace God hath lifted vp with sundry excelent preheminences and prerogatiues as we haue seene in Christs baptisme And albeit there be a difference in the person baptized yet there is none in the substance of the baptisme Seeing then god so highly esteemeth of this ordinance it serueth to conuince to accuse and to condemne their carelesnesse and negligence that refuse to be present at baptisme or if they vouchsafe to bee present for a while departe before the end of the whole action and rushe out of the church before the name of God be praysed and the whole worke finished and concluded with prayer as it was Luk. 3. It came to passe as all the people were baptized and that Iesus was baptized and did pray the heauen was opened And Act. 22 Arise and be baptized and wash away thy sinnes in calling on the name of the Lord. Wherefore we are not to departe before god hath be ene prayed vnto and praysed for his benefits The Apostle chargeth that all things in the church be done in order and comelinesse Now what can be more comely and conuenient then that the Churches begin the exercises of their holy religion together and end them together Forasmuch as nothing is done in the assembly which tendeth not to the edification of the whole body Lastly if in euery true baptisme there be outward and inward parts vnited each to other then the baptisme of lohn and of Christ are in nature and substance all one Contrary to the doctrine of the Trent-councel that teacheth If any shal say that the baptisme of Iohn hath the same force with Christs baptisme let him be accursed Although it be no matter of faith nor greatly necessary in theâ—e daies to despute of Iohns baptisme seeing no man or woman is now baptized the rewith yet we will shew the truth of this point out of the Scriptures that they are al one in substance and effect not of any other kind nature For first Iohn preached the baptisme of repentance to remission of sins they haue therfore the same doctrine the same word the same promise the same repentance the same forgiuenesle of sinnes as they had the same outward element of water And the Apostle teacheth that there is One body one spirit one hopeof the calling one Lord one father one faith and one baptisme 2. The baptisme of Iohn was consecrated and sanctified in the person of christ for christ was baptised with the baptisme of Iohn 3. It may appeare as we wil proue Ch. 4 that Iohn 〈◊〉 in the name of the blessed trinity Fourthly neither Christ nor his Ap. rebaptized any that wer baptized by the ministry of Iohn Apollos did know onely the baptisme of Iohn he is taken instructed farder in the faith and waies of the Lord but we read not that he was baptized again 5 if Iohns baptisme were not the same with our baptisme it would follow that CHRIST was baptized with another baptisme then we are and that our baptisme was not sanctified in the person of CHRIST which taketh away our comfort and consolation that we which are the members of CHRIST haue one and the same baptisme with our head Sixtly if the baptisme of Iohn were not one with the baptisme of Christ heere by the errour of the Anabaptistes should be confirmed for such as were baptized of Iohn should be rebaptized Seuenthly the Apostles themselues should not be truely baptized for they no doubt were baptized of Iohn some of them being first his Disciples otherwise they should be vnbaptized For Christ with his owne hands baptized none as ap peareth Ioh. 4 1 2 and it is not likely that one of them baptized another yea they should baptize other into another baptisme then themselus had receiued Last of all Christ himselfe testi fieth that the baptisme ministred by Iohn pertained to the fulfilling of righteousnesse Math. 3 15 and Luke testifieth that the publicans and people being baptized of him iustified god but the Pharises dispised the counsell of god against themselues were not baptised Wherfore seeing Iohn bpatised with water in the name of the Trinity to remission of sins and that the blessed Trinity was present thereat we conclude his baptisme was the same with ours onely heerin lyeth the difference in the circumstance of time Iohn baptised in christ that should suffer death and rise againe we baptise in the name of Christ already dead and risen againe to life Against this euident truth directly confirmed Bellarmine the Iesuite taketh diuers exceptions and maketh many obiections all which stumbling blocks lying in the way wherat many stumble are to be remoued before we conclude this chapter For he reasoneth thus The baptisme of Iohn was instituted by Iohn himselfe not by Christ he was not the minister onely but the author thereof therefore it was no Sacrament at all especially of the new Testament and consequently not the same with the baptisme of christ I answer we must consider in this reason the base and vile account that the Iesuites make of Iohns baptisme they make it an idle and vaine Ceremony without fruite or force and no Sacrament or seale of heauenly grace Againe if Iohns baptisme were no Sacrament then CHRIST which receiued no other outward Baptisme receiued no Sacrament and we should be baptised with an other 〈◊〉 then Christ was Furthermore shal we heare with patience and hold our peace when these Iesuites or 〈◊〉 Iebusites 〈◊〉 enemies of the people of God belch out their 〈◊〉 and blot Iohns baptisme out of the 〈◊〉 of sacraments and admit 〈◊〉 〈◊〉 false and 〈◊〉 Sacraments of 〈◊〉 Penance Orders Matrimony and 〈◊〉 〈◊〉 Lastly what intolerable boldnes or blindenesse is there in these bayards
Sacrament are confuted and condemned as their creame their tapers their crosses their censors their salt their spittle their holy-water their exorcisinges and conjurations hauing also an opinion of saluation and worshippe annexed vnto them These men as if it were a base and contemptible thing to baptize with Water onely according to Christes commaundement haue brought in a new word and new elements 〈◊〉 that is new drosse and new filth into the church and into the sacraments of the church as salt that we may bee seasoned with wisedome and bee kept from purrifying in sinne oyle that we may bee safe from euill suggestions spittle that our eares may be opeto heare the word and our Nostrils to discerne the smell of good and euill crosses that all our sences may bee defended against the euill spirit True it is if all the other partes and actions be obserued these inuentions and additions which are so many abuses make not baptisme void neither bring a nullity therof notwithstanding these beggerly ceremonies as they are destitute of the testimony and aprobation of the first and auncient Churches so they corrupt the pure simple and sincere institution of Christ None were vsed when Christe was baptised neither gaue he any such thinge in charge to his Apostles neither were they in vse in the Apostles times neither did they deliuer them to the pastors and teachers which they ordained in euery citty For Peter saith Can anie man forbidde water that these should not be baptized Hee calleth not for oyle salt spittle creame or any such thinge but only for plaine common and ordinary water Thus in one sacra they find many sacraments and inuent tipes shadows similitudes and significations in the immediate seruice of God wheras we haue the body itselfe that is christ alredy They make these outward things able to giue grace power and strength against the deuill But the Apostle teacheth that the weapons of our warfare are not carnal they are spiritual that must defend vs from euill If they refer al this trash and trumpery not to the substance of the sacram but to order and comelinesse do they not thereby blasphemously accuse the baptisme of Iohn and of the Apostles of Christ of vncomlinesse and disorder Whereas the comlinesse and dignity of the sacraments is to be esteemed by the word of God by the institution of christ by the simplicity of the gospel and by the 〈◊〉 of the Apostles Nothing is more comely decent and orderly then that which christ commaundeth and aloweth nothing is more vncomly or vnseemely then that which man inuenteth in the seruice of God and in the celebration of the Sacraments thereby inuerting and peruerting the holy ordinances of God Thirdly if washing with water be an outward part of baptisme which pertaineth to the flesh but teacheth not to the conscience which toucheth the body but clenseth not the soule then the bare want of externall purification cannot bring the danger of eternal condemnation Wherefore children dying without baptisme are not reiected because they want baptisme for children that are elected are saued though they dy before baptisme and they that are not elected are condemned though they be baptized For it is not the want but the continual contempt thereof that is damnable Circumcision was as necessary to the Iewes as baptisme is vnto vs. But all did not perish that died vncircumcised therefore all perish not that dy vnbaptized And if the saluation of the child did depend vpon the outward sacrament it had beene an hard thing in the Lord who wil not the death of a sinner to haue required the deferring of it one weeke one day one houre one minute We see in Ioshuae it was omitted 40. yeares while they were in the wildernesse through their continuall iournies and vncertaine abode in euery place yet it were an hard cruell and bloody conclusion to determine thereupon that whosoeuer among them during that time dying before he was circumcised was damned When Dauids child died the seuenth day which was before he could be circumcised circumcision being limited to the 8. day he did not cry out pittifully it is damned it is damned but arose from the earth washed himselfe anointed his bodie chaunged his apparrell refreshed himselfe cheared his wife came into the house of the Lord worshipped God praised him for al his doings made his seruants that attended on him wonder at his comfortable behauiour and said he should go to his child but not his child return to him againe But if he had thought all condemned that die vncircumcised his lamentation would haue exceeded for he had cause to haue sorrowed more after his death then he did in the childes sicknes and if circumcision had bene of such absolute necessity he might haue said The child being now dead why should I not fast why should I not weepe why shoulde I not afflict my soule seeing I cannot bring him againe or restore him to life to be circumcised But because he sorrowed not as one without hope and hee 〈◊〉 not on this or any like manner it appeareth that his faith apprehended the saluation of the childe and feared not his damnation through vntimely want of the outward sacrament Now God is not streighter and harder to vs vnder the gospell then he was to the Israelites vnder the law he is no lesse able and willing to saue now without baptisme then in those dayes he was without circumcision Againe how foolish vaine and vnreasonable a thing is it to put life and death saluation and damnation into the hands and libertie of mortall men as of the parents that shoulde bring them or of the minister that shoulde baptize them or of others that performe other duties vnto them whereas eternall life and saluation standeth sure and setled vpon the brazen pillar of Gods election who knoweth who are his and vpon his mercifull promise in his couenant and not vppon the lust and pleasure of any man as we see in the example of Iacob of whom God saide I haue loued him before he was circumcised nay before he was born or had done either good or euill Furthermore we haue shewed before that many beleeued repented and had the Holy-ghost before they were baptized Yea the theefe vppon the crosse repented of his sins and beleeued in Christ yet was neuer baptised notwithstanding he was receiued to mercy and certainely saued as Christ saith This day shalt thou be with me in Paradice Besides there is no greater necessity of baptisme then of the Lordes supper but we maie be saued without the Lords supper therefore also without baptisme Lastly if al persons dying without baptism bee condemned then infinite multitudes of children shold or may perish and be damnd without their owne fault through the carelesnes of others but none perish without their owne fault therefore all dying without baptisme are not condemnd To these we might 〈◊〉 the testimony and
confession of the aduersaries which is strong against themselues to whome we may say as Christ sometimes did to that sloathfull person Thou euill seruaunt out of thine own mouth wil I iudge thee These make three sorts of baptisme of water of blood of the spirit whereby they consesle that the want of baptising with water is not damnable in all seeing that want may be supplyed either with shedding of their blood for the testimony of the truth or by spiritual regeneration and ingrafting into the body of christ To conclude do we desire the custome and practise of the church It is well knowne that in Thessalia the sacrament of baptisme was celebrated but once in the yeare namely at Easter In other places thrice in the yeare and sometimes not vntill the houre of their death when they were going the way of al slesh Constantine the great was the first christian Emperour yet was he not baptised till the time of his death And Valentinianus a christian Emperor died without baptism yet doth Ambrose giue him his due commendation and doubted nothing of his saluation Shal we do these good men these worthy Emperors these godly christians this wronge as to thinke they were damned who were the chiefe pillers and protectors of the Catholick religion Or if the churches aboue mentioned had holden this hard opinion that the want of baptisme was a signe of reprobation would they haue deferred it in the houre of death whereby sometimes they were 〈◊〉 or administred it at certaine times onely of the yeare True it is that custome is not to be followed neither the negligence of those byshops to be allowed but it teacheth thus much that in de ferring baptism they differed in iudgement from the new church of Rome and concurred in opinion with the reformed churches for which causes their practise is aledged The reasons vsed to maintain the absolute necessity of this sacrament to saluation are weak and not worth the answering First they obiect the threatning annexed to circumcision The vncircumcised male shall be cut off from his people To this I answere first God commandeth infants to be circumcised the eight day before which time they were forbidden to circumcise Wherfore infants that dy before the 8. day were not bound and obliged by this law And seeing there can be no transgression where there is no law they are not damnd because they are vncircumcifed seeing god calleth many out of this life before they were capable of this sacrament Againe the commination and threatning is not to be vnderstoode generally of all but of such as are growne vp not of children but of men as appeareth by the reason For he hath broke my couenant This cannot be applied to infantes who albeit they haue not actuall faith yet cannot be said to contemne grace to refuse the couenant to reiect the promises or to lie in infidelity hardnes of hart Wherfore it belongeth vnto those onely that being grown vp and come to yeares shall approue the negligence of their parents and will not suffer themselues to be circumcised Now as to Peter saiyng Thou shalt neuer wash my feet Christ answered If I wash thee not thou hast no part in me so to the Israelite that should haue said I will neuer be circumcised this threatning might fitly be applyed If thou wilt not be circumcised thou hast no part in God no portion in his blessing no assurance of his promises in this life or of his kingdome in the life to come Lastly to be cut off from the people doth not signifie to be condemned for euen the negligence and contempt of the Sacrament is pardonable wher repentance followeth as we see of such as cam vnuerently and vnworthily to the Lordes supper among the Corinthians who were punished with diseases and death it selfe yet the soule no doubt was saued in the day of the Lord. Sometime therefore that phrase of speaking signifieth temporall iudgements of God on men and their families for their wickednes Sometimes it signifieth the magistrates iustice inflicted on malefactors who beareth not the sword in vain which is expounded afterward Thou shalt surely kill him Sometimes it signifyeth to bee cut off from the bosome of the church which is done by the high and dreadfull censure or excommunication Whosoeuer eateth leauened bread from the first day vntill the seuenth day that person shal be out off from Israell the interpretation of which wordes is added verse 19. That person shall be cut off from the congregation of Israell So the Apostle speaketh 1 Cor. 5. Hee which hath done this thing should be put from among you that is from your company and fellowship as verse 13. Put away from among your selues that wicked man Thus we are to vnderstande the threatning in this place that such as contemne circumcision either themselues or allow the same contempt and negligence of others shall no longer be reckoned and reputed among the people of God but be seperated from them Againe they obiect Iohn 3. Vnlesse a man be borne of water and the spirit he cannot enter into the kingdome of God therefore say they it is necessary to saluation to be baptized This is the reason of Bellarmine and of others I answere first it is not necessary in this place by water to vnderstande materiall water but the grace of Christ purging and clensinge as water doth which interpretation may be gathred by conference of a like place Math 3 11. He shall baptise with the holy-ghost and with fire that is by the spirit of God which is as it were fire lightning our hearts with the knowledge of God inflaming them with his loue and purging them from euill affections So when we are said to be borne againe by water and the spirit he meaneth by the spirit shewing forth in vs the force power and property of Water as if hee should say we are borne of water which is the spirit as Ioh. 7 38 39. Again if it were ment of water in baptisme it must be vnderstood according to alike sentence Ioh. 6. Vnlesse you eate the flesh of the sonne of man and drinke his blood ye shall not haue life in you which must be vnderstood of such as are of yeares and growne in age And thus Innocentius the 3. in the decrees expoundeth it so doth Peter Lumbard maister of the 〈◊〉 So then if they will be tryed either by their owne Pope which is their holy father or by Peter Lumbard which is their grand-maister this place cannot be enforced against infants that die before they bee baptised but must be referred to men of greater yeares We reason not thus farre to iustifie and alow the sluggishnesse and neglect of carelesse parents vnder colour and pretence of this that the saluation of the child dependeth not vpon the participation of the Sacrament but to shew that if it cannot be obtained
partakers of the sacrament with the faithfull seeing they are enrolled in the fellowship of the faithfull And who shall depriue them of the seale of the couenant seeing they are partakers of regeneration and remission of sinnes Heereupon thus we reason whosoeuer are in the couenant and Church of GOD to them belongeth baptisme which is the seale of the couenant but infants are in the couenant and of the Church therefore to them belongeth baptisme which is the seale of the couenant Againe to whome the promise appertaineth they may and ought to bee baptized but the promise was made euen to infants therefore they may and ought to be baptised Furthermore to whome forgiuenes of sinnes and the Holy-ghost are promised and giuen they ought by no meanes to bee denied the outwarde signe but forgiuenesse of sinnes and the Holy-ghost are promised to infantes and giuen vnto them therefore infantes ought not to bee kept from the element of Water no more then such as are of yeares of discretion Thus much of the first point putting children into the right and possession of Baptisme as if it were the right heires into their inheritance from which they haue bene wrongfully and vniuftly dispossessed Hauing now sufficiently prooued by the scripture that children are to bee baptized it remaineth that wee shoulde maintaine this assertion against the cauils of the Anabaptists For as the former reasons grounded vppon the euident demonstration of the worde as vppon a pillar that cannot be shaken may perswade vs to embrace the truth so the weakenes and sophistry which appeareth in the Obiections of the aduersaries ferueth to confirme vs in this perswasion But let vs examine what is the strength of them First they obiect it was neuer cōmanded that infants shold be baptized I answer vnblamable examples and practises not contradicted are in the nature of precepts Againe the will of God approuing and appointing childrens baptisme appeareth in that it came in place of vncircumcision Baptisme is our circumcision Besides we haue a generall commaundement Go teach all nations and baptize them And the Apostle saith all were baptized in the cloud and in the sea Christ saith al nations the Apostles saith all the Israelites let them shew where infants are excepted and exempted for wee hold this as a certaine principle that a generall commaundement includeth the particular and comprehendeth the same vnder it as well as if it were by name expresled Secondly they obiect if infants may be baptised then they may be admitted to the Lords supper for why should not the supper be giuen to the whole church as well as baptisine I answere there is not the like reason and respect of both There is great difference betweene these two sacraments For baptisme is a signe of our entrance and receiuing into the church so that the Supper is to be granted to none but to such as are baptised and are fit to beare strong meat being instituted for our confirmation and sealing vnto vs that God hauing once receiued vs into the church will also euermore preserue vs in it that we neuer fall from it nor forsake it and will nourish and cherish vs by the body and blood of Christ. Wherefore the Lord Iesus to shew that his Supper was not for children but for men would not administer it in the element of milke which is for infants and for new borne Babes but in bread and wine which are for stronge men that are of age Againe sundry conditions and considerations are required in the supper which debar young infants that although they are to be baptized yet they ought not to be admitted to the Lords supper seeing by their young yeares they are excluded For it is required of all those that come to this supper to shew foorth the Lords death to discerne the body and blood of Christ and try themselues whether they haue faith and repentance But infants cannot doe these thinges they cannot shew foorth the Lordes death they are not apt to discerne his body and blood they are not able to examine themselues and therefore infants for good causes are excluded from this Supper Thirdly they obiect that it is said Teach and baptize and again He that shall beleeue and be baptized shall be saued where vpon they conclude that such as beleeue not are not to be baptized inasmuch as Christ before baptisme commaundeth teaching and afterward ioyneth baptizing with beleeuing But infants are not capable of doctrine neither do they actually beleeue therefore they are not to be baptized Again if repentance be necessarily ioyned as Act. 2 Amend your liues and be baptized then infants must be separated and secluded who cannot repent But repentance is necessarily required therefore infants are to be barred from the sacrament of baptisme I answere first those sentences are not generall to all but belong onely to men of sufficient yeares and discretion to discerne betweene good and euill By this fraud of extending stretching and falsely applying generall sentences of Scripture a man might reare and raise many monstrous conclusions If a mā would go about to proue that children are not to be nourished and sed with coporall foode because the Aposte would haue none to eate but such as labour were he not worthy to be spitted at or hissed out of the schools because he carrieth that indifferently to all ages which is limited and restrained to a certaine age So must we not rack and rent asunder the generall sentences of scripture Except ye repent ye shall al perish faith commeth by hearing hearing by the word of God he that beleeueth and is baptized shal be saued These belong onely to men of discretion and are not to be applyed to infants whom they do not concerne Againe Christ in those words instructeth his Apostles what order they should obserue in the conuersion of the Gentiles first they must instruct them in faith then baptize them being instrued and lastly guide them in true obedience being instructed when he addeth Teaching them to obserue what soeuer I haue commaunded you Besides if they strictly vrge and stifly stand vpon the wordes as they literally lye in order why may we not first baptize them before wee teach them because it is said baptizing them in the name of the Trinity and teaching them to obserue what I commannd But hee intreateth in this place of such as are growne vppe which must first haue knowledge in the gospell faith in Christ and repentance from dead workes before they bee baptized but infants are baptized by reason of the promise made to their parentes Moreouer we might oppose vnto these the example of circumcision which we know and they are not ignorant was giuen to infantes who could not yet beleeue so that such as bar them from baptisme because they are not capable of faith and repentance might in like manner exclude the infants of the Isralites from circumcision Baptisme
made vs Kings and Priestes vnto GOD euen his father And Col. 1 14 the A postle saith In him wee haue redemption by his bloode that is forgiuenesse of sinnes Againe when wee see with our bodily eyes the Water poured vpon the body of the baptized we must behold and consider with the eyes of faith the blotting out of all our sinnes as well originall as actuall as well after baptisme as before baptisme by the pretious blood of Christ that wee may assure our selues it is no idle action For wee must not behold the Sacramentall rites as certaine dombe gestures or stage-like shewes without substance and signification but wee must make them serue to further our faith and edification Lastly it teacheth vs not to be led by the outward senses to measure the truth or to iudge of the substance of baptilme by the outward signe and visible partes but to haue our faith fixed on Christ crucified on the Crosse and signified in baptisme The infidell seeing children solemnely baptized in the name of the father of the sonne and of the Holy-ghost will rashly and ignorantly coniesture nothing to bee there but naked rites and bare Water but the faithfull and true Christian doth beholde the washing of the soule and clensing of the heart by the dearest blood of Christ. So in the Lordes Supper to the vnbeleeuer appeareth nothing but Bread and Wine because we see with our eies wee receiue 〈◊〉 our handes wee tast with our mouth no more but the beleeuer knoweth that together with these signes GOD the father offereth the body and blood of his Sonne to bee spiritually receiued and digested Euen as he that is vnlettered and vnlearned if hee looke vpon the face of a booke beholdeth onely blacke coulours and spottes vppon the Paper seeth certaine figures and charusters of Letters differing each from other but cannot read the writing or comprehende the meaning but hee that hath learned his Letters and is able to reade them reapeth greate profit and instruction thereby So is it in the 〈◊〉 Hee that resteth in the outward signe deceiueth himselfe but hee that respecteth the thinge signified receiueth the profit and aduantage The Crosse of CHRIST and preaching of the Gospell are a stumbling blocke to the Iewes and foolishnesse to the Gracians For the infidell hearing that christ was crucified and nailed vpon the crosse is offended at him accounting it a foolish weak means to saue mankind that life should spring out of death glory come out of shame power proceed out of weakenesse and triumphant victory arise out of his contemptible sufferings but the faithfull soule acknowledgeth in this mystery of Godlinesle the high hand and vnsearchable wisedome of God It may seeme ridiculous vnto some men that God should require circumcision of Abraham and of his houshold young and old bond and free maister and seruants to vncouer all their shames and to open the hidden partes of nature yet Abraham submitttd himselfe to the ordinance of God Naamaen the Syrian thought it a toyish precept prescript when he was bidden to wash himselfe 7. times in Iordin hauing many riuers in his owne countrey as good as that yet by obeying the prophet he was clensed of his Leprosie The inhabitants of Iericho scorned Ioshua and the men of Israell when they saw them compasse their Citty strong and walled and to blow with their Rammes hornes yet by this weake meanes the wall fel downe the enemies were destroyed the citty was sacked and the people of God 〈◊〉 Christ seeing a blinde man and willing to heale him he spat on the ground and made clay of spittle and annoynted the eies of the blinde with the clay and said vnto him Go wash in the poole of Siloam he obeyed he went he washed he returned seeing Thus doth God by simple base and weake things oftentimes confound the mighty strong and wise of the world that no flesh should reioyce in his presence and crosseth all the high conceites and proud imaginations of mans wil and wit Wherefore we must not follow our owne vnderstanding nor measure the matters of God by the crooked rule of our carnall reason Whosoeuer will yeald obedience to God must deny himselfe and renounce his own wisedome and become a foole that he may be wise in God as 1 cor 3 Let no man deceiue himselfe if any man among you seeme to bec wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God Thus we see that in the Sacramentes we must vnderstand more then we see and beleeue more then we can behold Such 〈◊〉 are without knowledge and faith 〈◊〉 no more of baptisme then the bodily eie directeth them vnto but the faithfull conceiue the blood of Christ to be offered to 〈◊〉 the soule and conscience from all sinn as the riuer watered the garden of Eden Chap. 11. Of the foruth inward part of baptisme THe last inward part of baptisme is the soule clensed most liuely represented by the body that is washed For as the outward receiuer giueth his body to be washed so the saithfull receiuer doth consecrate himselfe to God with ioy and forsake the flesh the world and the diuill and feeleth the inward washing of the spirit as Tit. 3 5 According to his mercy he saued vs by the washing of the new birth and the renewing of the Holy-ghost And the same Apostle Eph. 5. Christ gaue himselfe for the church that he might sanctifie it and clense it by washing of water through the word that he might make it vnto himselfe a glorious church not hauing spot or wrinkle Wherefore this outward washing of the body commaunded by Christ fignifieth vnto me that I am no lesse assuredly clensed in his blood by the working of his spirit from the spottes of my soule that is from all my sinnes then I am outwardlie washed by water whereby the staines of the body vse to be washed away and it bindeth vs that we ought euer afterward by our workes and deeds to declare newnes of life and fruites of repentance Let vs now come to the vses of this last part of baptisme Doth the washing of the body represent the clensing of the soule And doth the soking vp of the filthines of the flesh signifie the remouing of the remnants of rebellion Then we are all by nature vnwise vncleane 〈◊〉 vnregerate vnholy disobedient disordered deceiuing and being deceiued we are the vessels of wrath the children of death the bond-slaues of Sathan the heires of damnation we haue our part and portion in the offence of Adam as Rom. 5. By one man sinne entred into the world and ch 7. I see another law in my members rebelling against the law of my minde and leading me captiue vnto the law of sinne which is in my members O wretched man that I am who shall deliuer me from the body of
this death Heereunto also commeth that which the Euangelist setteth downe in the conference betweene Christ and Nicodemes Ioh. 3 That which is borne of flesh is flesh and that which is borne of the spirit is spirit marueil not that I said vnto thee ye must be borne againe For this cause are infants baptized because they are conceiued in sinne and borne in iniquity and cannot become spirituall but by a new birth wrought by the spirit which is sealed vp by the water in baptisme Againe this serueth to strengthen our faith when we behold the outward washing pouring out of the water and baptizing of the body it assureth the inward clensing of the soule by the blood of Christ offered to all and receiued of those that are elected to eternall saluation This then is the right and holy vse of baptisme Doest thou feele inwardly in thine heart that through the corruption of thy nature and strength of concupiscence thou art moued tempted and prouoked to commit sinne And doest thou feele thy selfe ready to yeald to Satan and so to fall from God into euill Beginne to haue some holy meditation of that solemne vow which thou madest to God in baptisme when thou didest consecrate and giue vp thy selfe wholly to his seruice and didest renounce obedience to the suggestions of Satan to the allurements of the world and to the corruptions of the flesh For baptisme is the Christian mans ensigne giuen of God to vs that we should fight as it were vnder it against all the enemies of our saluation and ouercome It is the badge and bannerofour captaine that wee shrouding our selues vnder his colours should not cowardly turne our back in the skirmish but coragiously looke the enemy in the face nay tread him vnder our feete for euer Moreouer hast thou through weakenes and infinnity 〈◊〉 once or twice into some sin to the dishonour of thy god to the wounding of thine own conscience to the slander of the gospel or to the scandal offence of thy weak brother haue recourse to thy baptisme as vnto a board after shipwracke as vnto a medicine after sicknesse as vnto a plaister after wounding or as vnto a staffe after falling that thou maiest receiue strength courage and comfort to thy soule For albeit baptisme be once only administred for the reasons before alleged chap 1. of this present booke yet it being once deliuered and receiued testifieth that all our sinnes past present and to come are washed away and shal be forgiuen The fruite or efficacy of the Sacraments is not to be restrained and tyed to the present time of receiuing but extendeth it selfe to the whole course of our life afterward And thus much of the fourth part of baptisme Chap. 12. Of the first vse of baptisme HItherto we haue handled the parts of baptisme both outward and inward now let vs proceed to the vses the last point to be obserued in this Sacrament The vses of baptisme are in number three first to shew our planting ingrafting and incorporating into the body of christ secondly to seale vp the remission and forgiuenesse of all our sinnes thirdly to teach vs to dye vnto sinne and liue vnto righteousnesse and true sanctification These endes appeare euidently by the wordes of the Apostle Rom. 6. Know ye not that al we which haue been baptized into IESVS CHRIST haue beene baptized into his death We are buried then with him by baptisme into his death that like as CHRIST was raised vppe from the dead to the glory of the father so wee also should walke in newnesse of life For if we be planted with him to the similitude of his death euen so shall wee be to the similitude of his resurrection knowing this that our olde Man is crucified with him that the body of sin might be destroyed that henceforth we should not serue sinne In this place the Apostle setteth before vs the former ends of baptisme expressely Touching the first vse he sheweth that by it is signified and sealed our vniting setting and inserting into the body of Christ to remaine in him soreuer as braunches in the vine as 1 Cor 12. By one spirit we are all baptized into one body whether we be bonde or free where he teacheth that by baptisme wee become one body with Christ. And Gal. 3 All ye that are baptized into Christ haue put on Christ. This coniunction with Christ is not bodily or naturall it is not by bāds in the flesh it is not by neernes of blood sor such as we see may be seprated as the father from the son the husband from the wife the brother from the sister but this is wholy mysticall and spirituall aboue reason and aboue sence because it is wrought not by natural waies as by ioynts sinnews arteries ligamentes and such like but by spirituall meanes to wit by the power of the spirit and by vertue of faith he sendeth downe his spirit we send vp our faith First he must send downe his spirit because all goodnes is of him Indeed we loue him but it is because he loued vs first giuing vs the spirit of adoption to cry Abba father Indeed we come vnto Christ to be eased and refreshed as he commandeth but it is because the father draweth vs. Indeed we perseuer in faith and loue but this is because he perseuereth in louing of us Indeed we repent and turn vnto God but this is because he taketh away our stonye hart and giueth vnto vs an hart of flesh Secondly as he putteth his spirit within vs so the faith mounteth vp to the heauens and apprehendeth Christ sitting at the right hand of the father And thus his spirit discending our faith ascending and both of them ioyninge the members to the heade the braunches to the vine vs to Christ being once engrafted wee are neuer sepetated as Ioh. 15. He that abideth in mee and I in him the same bringeth foorth much fruite for without me ye can doe nothing If a man abide not in mee he is cast foorth as a braunch and withereth and men gather them and cast them into the fire and they burne No man can be partaker of Christs benefits to saluation which is not made one with him As a Woman cannot be partaker of the riches and honor of some great man and haue interest in his person except she be ioyned to him in mariage that they become one body and one flesh and as the members cannot draw life from the head except they be ioyned with it so there is no partaking of Christ except thete be an vnion and communion with him as himselfe teacheth vs Ioh. 6. Verily verily I say vnto you except ye eat the flesh of the sonne of man and drinke his blood ye haue no life in you If Christ be present to vs life and all things accompanying saluation are present to vs. If christ be absent from vs death is present wrathlyeth
name of the father and of the sonne and of the holy ghost should alwaies be in our eares euen vntill the last gasp and by them we ought to be assured of the ful forgiuensse of our offences against God For the blood of Christ by which we are once washed can neuer be drawne dry but is euer fresh full of force and strength to the continuall clensing of our filthinesse and iniquities so that they neuer come into the sight of God neither are imputed vnto vs. Wherefore it is like vnto a sealed charter whereby is confirmed that all our sinnes are blotted out We are all taught by our baptisme that none of the enemies of our saluation shall be able to lay any sinne to our charge Art thou tempted to thinke that Christs blood was not shed for thee That thy transgressions are not pardoned That thou shalt be brought to iudgement for them Doth Sathan 〈◊〉 thy tender conscience with them thou maist as well doubt that thou wast not baptized and washed with Water as doubt thy sinnes are not blotted out thou maist as well surnize thou perishedst in the water as suppose thou shalt perish in thy wickednesse the floods where of howsoeuer they go ouer thy head yet shall not be able to preuaile against thee sully and ouercome thee sinally This ouer throweth the false doctrin of the false church of Rome the Mother of abhominations which teacheth that by the grace of Christ receiued in baptisme all our sins going before it are rased and blotted out and leaueth nothing in the party baptized that hath the name and nature of sinne But albeit our sinnes be freely and fully forgiuen for Christs sake pardoned and not imputed coucred and remembred no more yet the stain blot and remnants of sinne remaine though not raigne in our flesh so long as we liue in this world which in the end of our daies togither with the mortality and corruptions of our bodies shall be taken away and abolished Indeede the scripture teacheth that Christs blood clenseth washeth and taketh away sinne Ioh. 1. 29. Behold the Lambe of God which taketh away the sin of the world but this is not by an actuall purging of vs from all corruption but in freely acquiting and truely discharing vs from the guilt offence and punishment before God as Psal. 32 Blessed are they whose iniquities are forgiuen and whose sins are lightned blessed is the man to whom the Lord imputeth not sinne I herefore though they be forgiuen yet they remaine as appeareth If we say 〈◊〉 haue no fin we deceiue our selues and there is no truth in vs. And Solomon in his worthy prayer saith If any sinne against thee for there is no man that sinneth not So the Apostle teacheth toucheth this truth by his owne experience Rom. 7 I see another lawe in my members rebelling against the Law of my minde and leading me captiue vnto the Law of sinne which is in my members We are all as a filthy cloth the fsesh rebelleth against the spirit and in nothing we can do the things we woulde so that if God enter into iudgement with vs we 〈◊〉 stand in his sight And if Originall sinne were extinguished and vtrerly abolished in baptisme then they which are baptized shoulde sin no more but we see they sin again after their baptism To conclude baptisme is auailable not only for sins before but it is a seale for confirmation of faith touching the remission of those sinnes that are committed after baptisme as well as done before as our 〈◊〉 sauiour teacheth Mark 16 16. He that shall beleeue and be baptized shall be saued but he that will not beleeue shal be damnd Faith then beleeueth the forgiuenes of all sins past and to come inasmuch as the bood of Christ clenseth from al sins And the Apostle accordeth heereunto Titus 3 5 7. According to his mercie hee saued vs by the washing of the new birth and the 〈◊〉 of the holy ghost that we being iustified by his grace should be made heirs according to the hope of euerlasting life Where we see that the promise of iustification 〈◊〉 generall against all sins Thus much of the second vse Chap 14. Of the third vse of Baptisme THe third vse of baptisme is to kill and bury our naturall corruption by the power of Christs death and buriall and to raise vs againe to sanctification of our nature and newnes of life by his resurrection Hence it is that sin hath his deaths wounde and is stricken to the hatt so that it cannot liue and raigne in the children of God Hence it is that baptisme is often called the sacrament of repentance 〈◊〉 Luke 3 Iohn came into all the parts and coasts about Iordan preaching the Baptisme of repentance for the remission of sinnes So likewise Marke 1 4. Iohn did baptise in the Wildernes and preach the baptisme of amendment of life And the Apostle affirmeth as much col 2 xii xiii declaring that the one end of baptism is the death and burial of the old man by the almighty power of God This also was taught in those liuely types answering our baptisme to wit the flood that drownd the old world while Noah and his family were preserued in the Arke Also the red sea in which Pharaoh and his host perished but the people of God were deliuered For as God destroyed in the waters and as it were buried in the flood the world but saued a remnant of grace so doth God through christ mortifie the old man raise againe the new man and seale them both in our baptisme Likewise as GOD deliuered his people out of the hands of Pharaoh and opened them a way through the red sea and drowned their enimies that they saw them no more aliue so by baptisme he assureth our deliuerance from the thral dome and bondage of sinne which bringeth greater slauery and captiuity then any slaue is in vnder his earthly maister and the destruction of the flesh that it shall not hurt or condemn vs. We are al born in sins and trespasses we haue need of repentance and regeneration We see then what vse we are to make of our baptisme euen labor to attaine to the efficacy and fruit of it that it may not be a bare and barren signe Moses and the Prophets earnestly exhort the people of Israell to shewe forth the force and effect of their circumcision to cut away the fore-skin of their harts and harden their necks no more as we see Deut 10. 16. The Lorde did set his delight in thy fathers to loue them and did chuse their seed after them euen you aboue all people Circumcise therefore the foreskin of your hearts and harden your neckes no more And in another place The Lord thy GOD will circumcise thine heart and the hearte of thy seede that thou maiest loue the LORD thy God with all thine heart and with all thy soule that thou maiest liue
the malicious man as the Apostle teachech 1 Cor. 11 18 20. When ye come together in the church I heare that there are dissentions among you this is not to eate the Lordes Supper Wherefore in that the people communicate of one and the same bread of one and the same wine it signifieth the vnion and agreement betweene all the faithfull in one body where of Christ Icsns is the head who loued vs decrely and spared not his life for vs. Let vs ioyne our selues together in loue according to the exhortation of the Apostle Rom 15 5 6. The God of patience and consolation giue you that ye 〈◊〉 like minded one toward another according to Christ Iesus that yee with one minde and with one mouth may praise God euen the father of our Lord Iesus Christ. All beleeuers must bee of one heart and minde the Wolfe and the lambe the Lyon and the calfe must dwell together in the kingdome of Christ for all are one in Christ Iesus For the Apostle hauing taught that the cup which we blesse and the bread which we breake are the communion of the body and blood of christ he addeth We that are many are one bread and one body because we are all partakers of one bread and therefore he saith 1 cor 11. When ye come together to eate tary one for another The second title giuen to this Sacrament is the Lords Supper by which name it is nowe most vsually and commonly called both because it was so instituted by Christ after his last Supper and is celebrated in the remembrance of CHRIST Heereby we learne first who is the author of this Sacrament not Peter not Paule not any of the Apostles not any man not any angell but Christ Iesus God and man and therefore it is not called the Supper of the Apostles or of any man but of CHRIST himselfe as the Apostle speaketh of baptisme Was Paule crucified for you Either were yee baptized into the name of Paule I baptized none into mine oxne name Wherefore this title serueth to teach vs and to put vs in minde of the author of this Sacrament Secondly seeing this sacrament is not a common supper but an holy and heauenly banket fully furnished not to fill the body but to feede the soule we must come with an earnest desire and longing after CHRIST hungring and thirsting after his righteousnesse and merites as after our life to bee made pattakers thereof For neuer did the body more stand in neede of corporall foode then doth the soule of this Bread of life which came downe from heauen which the father hath promited to giue vnto vs Lastly it condemneth our English Rhemistes and other romish readers of Popish diuinity that wholly condemne this name and title as vnproper and vnfit for this sacrament and vnderstande the Apostle to speake of the loue-feastes when he speaketh of the Lords Supper Indeed in the Apostles times they vsed to meete to gither in one common place not onely for the hearing of the worde for the receiuing of the Sacraments and for prayer to God but to keep certaine feasts which of their end or vse were called feasts of charity as Iude speaketh But of these the Apostle speaketh not when he named the Lordes Supper For first let them shew vs the place where euer these Loue-feasts are called the Lords Supper and then they may warrant their exposition by some colour otherwise wee cannot receiue their interpretation being of priuate motion Secondly if this title were ment of Loue-feastes to what purpose should the Apostle bring in the institution of the sacrament of the body and blood of Christ and largely handle the doctrin therof Wher as their abuses in their loue-feasts might be reformed and 〈◊〉 without this mention and remembraunce of the supper Thirdly to what end should these solemn feasts and bankets be called the Lordes supper which were not instituted in the honour of Christ but to testifie the mutuall loue of those that were members of the same body hauing God for their mercifull father the church for their tender mother and Christ for their elder brother These might rather be called the supper of men then of the Lorde being feasts of charity not of piety Fourthly the Apostles drift and purpose in this place is to teach that such as norish discention and diuision partake the Lords supper vnworthily and therefore willeth them when they come to communicate with the Lord to shake out of their minds all vncharitable affections as chaffe from good corn that so they may assemble togither with profit and not with hurt Last of al to call this sacrament by the name of the lords supper is vsuall among the ancient fathers of the church grounding themselues from the authority of the scripture and example of the Apostle 〈◊〉 some of their owne Writers call this sacrament and expound the words of saint Paule to the Corinthians If therefore they will rest themselues either in the true interpretation of the scripture or in the exposition of the auncient fathers or in the confession of their owne Writers we cannot doubt but the Apostle meaning the Lords Supper vnderstandeth the sacrament of the bodye and blood of Christ. The next title giuen to this sacrament is the breaking of bread which offereth to our considerations these vses not to be passed ouer First it she weth that the substance of bred remaineth after the words of consecration and is not altered by any strange transubstantiation For when the Apostle saith This is my body which is broken for you properly it cannot be vnderstood of the body of Christ which was not broken but of his crucifying and death by a figuratiue speech taken from the substance of the bread which christ brake to distribute it among his Disciples and to represent effectually his suffering for vs. The accidents of bread cannot be broken as we shal see afterward no more then they can feed and nourish Besides we learne heerby that tropes and figures are vsed in the Sacrament contrary to the opinion and assertion of the church of Rome as wee make plaine by the institution and as we constraine the aduersaries themselues to confesse as when it is said his body was broken where the lyterall sence cannot be retained seeing a bone of him could not be broken Likewise when it is saide the cup is the newe testament the rock was Christ the bread is the communion of the body of christ these and such like cannot be interpreted without a figure Lastly seeing of this one action the whole sacrament hath his denomination as appeareth in many places Act ii 42. and xx 7. and 1 Cor xi xxiiii we must hold that as the Apostles and other Ministers of the church were wont in the administration of the supper to breake the bread so must we follow their example as they also followed the example
we learn first that God doth not lie nor dally with vs when we come to his heauenly table but doth truely offer those benefits in Christ which are represented to al that are admitted thereunto and therefore the Apostle said they did all eat the same spirituall meat and did all drinke the same spirituall drinke Indeede many of them did receiue onely the outwarde signes and did refuse or neglect the spirituall grace so liuely represented and truely offered vnto them but the greater was their sinne who laboured for the meat that perisheth but reiected the meat that endureth to euerlasting life Likewise christ in the administration of his Supper 〈◊〉 take eat this is my body When he biddeth vs take doth he not giue When he chargeth vs to eat and drinke doth he not offer When he commau ndeth vs to doe this doth he not apply the thing signified If then we come to this Supper and depart awaye without christ and without comfort the cause is in our selues hee is come neere vnto vs he standeth as it were at the doore knocking being reaready to enter hee mercifully offereth himselfe vnto vs but we refuse him we will none of him we bid him depart from vs and shutte the entrance of our heartes against him Againe wee see heere the excellent price and prehemenence of the Lordes Supper howsoeuer to those whose faith it doth not nourish whose assurance it doth not confirme and whose saluation it doth not further it is turned into most hurtefull and deadly poyson yet it is an holy banket for the Lordes ghuestes an instrument of grace a medicine for the sicke a pledge of saluation a comfort for the sinner an assurance of Gods promises a seale of our faith an helpe for the weake meate for the hungry drinke for the thirsty and a refuge for the distressed in time of tentation Is not this a worthy dignity Is not this a great priuiledge Is not this an high prerogatiue So that wee must highly regard and reuerently esteeme this mistery of our religion and badge of our profession to the glory of God and our owne comfort He that is not moued heerby to a reuerent regard thereof hath no sparke of gods spirit in hun but lyeth in darknesse and discomfit Thirdly heerby the aduersaries mouths are stopped and they are put to silence and shame who accuse vs to deny the blessed presence of CHRIST in the 〈◊〉 We confesse and beleeue that we receiue the body of CHRIST verily truely and indeede not a naked figure not a bare signe not an empty shaddow but euen that body which suffered death vpon the Crosse and that blood which was shed aud poured out for the remission of our sinnes This Christ himselfe teacheh Ioh. 6 Myflesh is meate indeede and my bloode is drinke indeede hee that eateth my flesh and drinketh my blood du elleth in me and I in him And againe ver 33 Verily verily I sar vnto you except ye eate the flesh of the sonne of man and drinke his blood yee 〈◊〉 no life in you 〈◊〉 eateth me euen he shall liue by me So then we teach we preach we publish we professe that there is no other substantiall foode of our soules and that whosoeuer is not partaker of his body and blood is voide of life of saluation of grace and of christ himselfe Wherefore we shall shew afterward that the difference betweene the church of Rome and vs is not whether christ be present in his supper but about the manner of his presence for we say and will neuer fly from it that as the outward signes of bread and Wine are deliuered and receiued so they represent and seale vp to euery true beleeuer God the father offering and giuing the Church also taking receiuing and applying christ crucified with all the promises of his couenant ratified in him vnto eternall life Lastly is this the matter and substance of the supper to offer and apply Christ for our wholesome nourishment Then we should often desire if wee hunger after Christ to sit downe at his Table to come to his banket to feede of his delicates and to be present at his dainties And why should any be absent that haue faith and repentance Why should they not shew that they are one body by eating all of one bread Why should not such apply christ to their iustification We know the Apostles oftentimes prepared offered deliuered the outward signs of the Lords supper exhibiting christ to all the faithful euen euery Lords day or first day of the weeke and the people receiued oftentimes the same as we see Act. 2. There he addeth to the church about three thousand soules and they continued in the Apostles doctrine and fellowship and breaking of bread and prayers And Chap. 20. 7. The first day of the weeke the Disciples came together to breake bread And this was the order and ordinance of the Church many yeares after the Apostles times In some places it was receiued euery day in many places euery Sabbaoth daye in all places often in the yeare vntill through the negligence of the Pastors in administring and the slacknesse of the people in communicating these vses were growne out of vsage and a frozen coldenesse in the practise of religion stepped in For it cannot be denyed but it proceedeth from the shop and inuention of the Deuell whosoeuer were the instrument to bring in this corrupt custome of once communicating in the yeare and that for the most parte for fashions sake Now to the end we might returne neerer to the ordinance of the Apostles that the often vse of the communnion might be retained and maintained and that the backwardnesse of the people might in part be redressed it was ordained by the Canons of many churches that euery one should communicate at the least three times in the yeare not that men should do it no oftner but least otherwise they would not do it so often or peraduenture do it not at all And if a suruey and examination wer made I feare it would be found to our great shame and beastly slouthfulnesse that scarce the tenth person hath satisfied the law in this respect in many places regarding no time of the yeare but Easter But seeing it is so necessary a sacrament let euery one consider of this holy mystery how fruitefull profitable and comfortable it is to be partaker thereof and how dangerous to neglect and contemne the same Is it not an vnkinde and churlish part amonge men when one hath prepared with great coastes and charges a rich banket killed his Oxen and his fatlings furnished his table with all prouision bidden his ghuests and set all things in order and readinesse to entertaine them were it not I say an vnkind and vncurteous parte for those that are called and bidden vnthankefully and churlishly to refuse to come Which of vs in such a case would not be moued disquieted and
part of this Sacrament expressed in these words This is my body which is giuen for you or which is broken for you where the name of the thing signified is giuen to the sign it self as if it should be said this bread which I haue in mine hands is a sign of my body which shortly after shall be crucfied for you and deliuered vnto death for your saluation Christ tooke nothing but bread he gaue into his Disciples handes nothing but bread to eat he brake nothing but bread and Paul saith expressely of this sacrament the bread which we breake is it not the 〈◊〉 of the body of 〈◊〉 If any Obiect that Christes body neither is nor was broken as Iohu 19 3 6. Not a bone of him shall be broken that the Scripture should be fulfilled I Answere the Apostle hath respect to the sence and signification which the breaking of the bread importeth being taken for the tearing and tormenting the paines and renting of the body of Christ and the violent sundring of his 〈◊〉 and body one from the other For as the bread is patted and diuided into diuers parts so the soule and body of Christ were sundred and seperated each from other Againe it is saide This is my blood of the new testament which is shed for many for the remission of sinnes or This cup is the new testament in my blood which is shed for you these speeches are sacramental not proper by the confession of the aduersaries themselues where the thing containing which is the cup hath the name of the thinge contained which is the wine the fruit of the vine So then they which cannot abide figures in the sacrament must be constrained to confesse a figure and therefore cannot blame vs when we say the words are figuratiuely to be vnderstood But before we come to handle the vses of this part let vs directly consider the words of Christ deliuered at the institution and administration of this sacrament that so we may see the true and naturall meaning thereof These words are not recorded and reported in so many wordes in the scriptute or in so many sillables but the sence being one the sentence varieth and is not one Mathew deliuereth the words thus Take eat this is my body whereunto Mark also accordeth Luke is some what more ample by way of interpretation This is my body which is giuen for you doe this in remembrance of me And Paule to the like purpose but in vnlike sound of words Take eat this is my body which is broken for you doe this in remembrance of me Likewise touching the other signe of this Supper Mathew saith This is my bloode of the New-testament that is shedde for many for the remission of sinnes Marke is somewhat more short then the rest This my blood of the New testament which is shedde for many but he addeth this more then the rest they 〈◊〉 dranke of it Luke saith This cup is the Newe testament in my bloode which is 〈◊〉 for you But Paule declareth the same more at large This cuppe is the newe testament in my blood this doe 〈◊〉 oft as ye drinke is in 〈◊〉 of mee Thus wee see expressely a difference in Words by adding by detracting by changing yet in asmuch as nothing is added or detracted or changed in regarde of the true meaning let vs come to the interpretation and exposition of the words seeing the gospell standeth not in the wordes of the scripture but in the mind and meaning of them Let vs therefore come to the right vnderstanding of the wordes of christ Take to wit not onely into your mouthes but into your hands representing the soule and faith of the receiuer Eate that is not reserue not adore not offer it but diuide by chewing and preparing to concoction This that is to say not the shewes of bread but this very bread Is my body that is a true signe of my true body and signifieth vnto you my selse withal that is mine or belonging either to my person or office or merits Which is broken for you that is which shortly shall bee crucified for you and immediately giuen to death for you Do this in remembrance of me that is practise these daties and call to remembrance christ and his merits oftentimes So that it is not in our choyce and liberty to doe these or not to doe them if wee bee not fit we must presently prepare to make our selues fit and we must doe them often so that howsoeuer there be no set time yet the oftner the better due reuerence and regard being had thereunto Moreouer touching the other signe obserue thus much for interpretation This cup that is this Wine is the cup Is the new testament in my blood that is this Wine is a true signe of shedding my bloode which confirmeth and ratifieth the newe Testament and Gods agreement with mankinde for their saluation This is briefely the minde of christ and meaning of the wordes of institution From hence wee learne first that christs wordes are not properly but figuratiuely to bee taken True it is the words are plaine easie and manifest for tropes figures were found out not to darken but to open not to hide but to helpe the vnderstanding howbeit they must haue a right construction and a sound interpretation otherwise the playnest sentence may breede errour and mistaking Wee may not take the letter in all places for as we shewed the scripture standeth not in wordes but in the meaning of the wordes not in the reading but in the vnderstanding not in the outward shew but in the inward substance Christ in the new testament is called a lambe a lyon a way a bride-groome an head a dore a vine a garment a rock bread water light and such like these words are easie and euident yet must they be vnderstood metaphorically not properly spiritually not litterally So to come to the wordes of institution What did Christ take in his hand bread What did Christ command them to take and eat bread What did he call his bodye Was it anie other thing then the same bread which he had taken which he hadde broken which he had giuen vnto them Neither is there any other antecedent going before whereunto it can be referred Now the bread and body of Christ are in nature sundry and diuers things and the one cannot be spoken of the other and verified of the other without a figure as to say one and the same thing should be both bread and Christes body but if it be bread it cannot be his body if it be his body it cannot be bread Wherefore true bread is a true sign and seale of his true body Neither is this figure strange or new but common and vsual when mention is made of the facraments as Gen. 17 This is my couenant speaking of circumcision yet circumcision was not the
couenant it self but a sign and token of the couenant as also it is afterward expounded It shall be a signe of the couenant betweene me and you The aduersaries cannot denie a figure in this speech Now what difference is there betweene these two speeches This is my couenant and this is my body are they not alike and in like manner to be vnderstood So Exodus 12. 11 It is the Lordes passeouer properly the lambe was not the passeouer but serued to put them in remembrance of that benefit and it is expounded aster the blood shall be a token for you vpon the houses where ye are this day shall be vnto vou a remembrance Likewise the Apostle sayeth 1 Cor. 10. That rocke was Christ whereas properly the rocke was not Christ but the water flowing from it did represent him Thus then we must vnderstand the words plainely truely and briefely as if Christ had saide in this manner This bread which ye haue seene me take breake deliuer and distribute and which I bid you take and cate is a signe or sacrament of my true body signifying and sealing vp vnto you that my body shal be broken crushed and crucified for you to purchase to you eternal life let these sacramental rites and actions now performed by me and you be heerafter put in practise by you and all faithfull ministers and professors for the strengthning of your faith by the remembrance of my death and by the applying of the benefit thereof euery one to your owne selues Likewise hauing finished his supper when he did eate the passeouer with his Disciples hauing taken the cup and giuen thanks he gaue it being filied with wine to his Disciples and saide drinke ye al of this for this wine in this cup is a signe and sacrament of my blood by the shedding whereof togither with my death following the full forgiuenes of sins and perfect saluation which I by my vnchangable wil decree do giue vnto you and al that beleeue in me are assured to you and all beleeuers Thus hauing opened and cleared the interpretation of the words we shal heerafter need to spend the lesse time in confuting the contrary doctrin darkenes shal flie before the light error before truth cloudy mists before the sun-shine of the day Again seeing the words of institution are variably and diuersly set down by the Euangelists and the Apostle Paul we learne that euery change of the words where the sence is nothing altered or diminished is not to be condemned as 〈◊〉 or vnlawfull so that the alteration being in the forme and frame of words not in the substance and sence of the matter the sacrament is not destroyed For if it had bene an heinous sinne to haue made any change or alteration or to haue missed of the tearmes or sillables of the institution no doubt the Euangelists would haue consented in the words and not haue swarued one from another as we see they haue done We see how the Apostles in the allegation of sundry places of Scripture borrowed out of the olde Testament do not euermore strictly binde themselues to the very wordes as Mathew 26. Hebrewes 10. 5. and in sundry other but onely to the sence and therefore sometimes they adde as Mathew 4 10. sometimes they leaue out as occasion serueth True it is to alter any substantiall part or to wrest the wordes to a wrong and contrary meaning or not at all to expresse the sence of the wordes maketh the Sacrament voide but an alteration onely of certaine circumstaunces as of number or person of Letters or sillables cannot make frustrate the whole sacrament albeit we allow not any priuate and particular man to make any chaunge of his owne heade in such circumstaunces or to bring in a new frame of wordes So in baptisme the Greeke church saith Let the seruant of CHRIST be baptized in this Water c. and heereby nothing is detracted from the truth of the sacrament because Christ Iesus hath not precisely appointed how many wordes the Apostles and pastours of the Church shoulde vse in the execution of their Ministry Not withstanding the obseruation of the words I baptize thee obserued in our churches seemeth to drawe neerer to the commaundement of Christ and to confirme more fitly and fully the faith of the baptized and to answere vnto the words of Iohn the baptist I baptize with Water Likewise in the Lordes supper whereas Christ saide Take ye eate ye doe ye this as speaking to many the sacrament is not destroyed when the words are particularly rehearsed and specially applyed in our churches saying take thou eat thou drinke thou Lastly seeing the wordes of institution are an outwarde part of the Sacrament necessary to be knowne read marked and vnderstood wherein the substance and comfortatable vse of the Lordes Supper consisteth it followeth that they are to be published and pronounced openly distinctly plainely not in a strange language but in a knowne tongue that the church of 〈◊〉 and people of God may be edified For wherefore serueth the commaundement and promise set foorth in the supper if they be not vnderstood Whether we doe read the Scriptures sing Psalmes poure out supplications receiue the sacraments or whatsoeuer 〈◊〉 we performe to God that he may be 〈◊〉 and the congregation instructed we must doe all in a knowne tongue to be vnderstood This God commandeth this the Apostle prescribeth this the true church of God practiseth this reason teacheth this the Heathen acknowledgeth 〈◊〉 the sinagogue of Rome that it might take away all fruit and comfort from the faithfull and that it might broch horrible errors 〈◊〉 and securely and not be 〈◊〉 hath not onely commanded to pronounce the words of consecration closely and 〈◊〉 but forbidden to vse the common mother tongue of all the people The people of God must not be like Parrots or 〈◊〉 or Rauens or such birds that chatter with voice record mens words and sounde a sentence but vnderstande not the meaning thereof As Plmy maketh mention of a certaine 〈◊〉 that had learnd to say Aue Caesar imperator All haile or good morrow Emperor Caesar saluting 〈◊〉 and the two young princes 〈◊〉 and Drusus And Celius Rhodiginus writeth that Cardinall Ascanius had a Popiniay that coulde pronounce distinctly and 〈◊〉 all the Articles of the Creede Such birds or rather beasts woulde they haue Christian men to be that would haue them 〈◊〉 and not vnderstand what they pray 〈◊〉 〈◊〉 the reading of the scriptures but not know what is reade 〈◊〉 the sacraments but not know the meaning of the institution Things without life which giue a sounde whether pipe or 〈◊〉 except they make a distinction in the soundes howe shall it bee knowne what is piped or harped Or if the 〈◊〉 pet giue an 〈◊〉 sound who shall prepare himselfe to battell All things in the church must tend to the instruct on 〈◊〉 edification
of all the partes and people but reading and praying in a strange tongue doe not edifie and profit the hearers as 1 Cor. 14 26 Let allthings be done to edisieng and verse 14. I speake languages more then ye all yet had I rather in the Church to speake fiue words with mine vnderstanding that I might also instruct others then ten thousand words in a strange tongue for how then should he that occupieth the roome of the vnlearned say Amen at thy giuing of thankes seeing he knoweth not what thou sayest Wherfore except we know the meaning of the words we shall be to him that speaketh Barbarians and 〈◊〉 that speaketh shall be a Barbarian vnto vs. Euen the learned languages of Greeke and Latine not in themselues but in regard of the hearers that vnderstand them not are barbarous For the Apostle doth not heere like an Orator distinguish the tongues and shew which are 〈◊〉 and rhetoricall in themselues and which rude but holdeth euery tongue barbarous 〈◊〉 Syriack Caldy Arabick 〈◊〉 and Latine to him that knoweth not the force and signification thereof And this to be most true the Scriptures teath the fathers auouch the 〈◊〉 writers warrant the very Poets declare yea their owne doctors do determine Wherfore to conclude it is the ordinance of God it is the doctrine of the Apostles it is the duty of all christians when the word is red or preached when supplycations are offered when the sacramentes are administred to vse a knowne tongue vnderstood of all and without this the scriptures are vaine the prayers are barbarous the sacraments are fruitlesse to such as know not what is read what is asked what is promised what is receiued And 〈◊〉 far of the second outward part of the Lordes Supper to wit the worde of institution for a Sacrament without the word is as a picture without sence or an image without life Chap. 5 Of the third outward part of the Lords Supper THe third outward part of the Lords supper followeth which are the elementes of bread and wine fittest signes for this purpose to signifie the spirituall nourishment of the soule by eating the body and drinking the blood of christ That these are appoynted as the substance and matter of the supper it appeareth by the wordes of Christ and his Apostles deliuering this sacrament For the Euangelists expresse that Christ tooke bread gaue it and said Takeye and eate ye So like wise it is said of the church newly planted by the Apostles that such as gladly receiued the word and were baptized Continued in the Apostles doctrine and fellowship and breaking of bread And chap. 20 it is recorded That the first day of the weeke the Disciples came together to breake bread And Paule saith 1 Cor. 10. the bread which we breake is it not the communion of the body of Christ And in the chapter following the same Apostle often mentioneth and remembreth the bread of this sacrament In like manner Christ tooke the cup wherein was the fruite of the vine By these Christ is truely exhibited vnto vs he is truely offered vnto all he is effectually giuen to the faithfull as hath beene oftentimes remembred vnto vs. This being the plaine and euident truth let vs see the vses first such as concerne both the signes ioyntly and in generall then such as belong to each of them in seueral and in particular To begin we learne from hence to acknowledge a difference between baptisme and the Lords supper in baptisme we haue one signe as the materiall part in the supper we haue two signes partly to note out our whole ful and perfect nourishment in Christ hauing whatsocuer is requisite for our saluation and partly to shew a fuller remembrance of his death for the wine which is a figure of his blood doth as it were present it and represent it before our eyes So then albeit the same participation of Christ and the same washing away of sinnes by his blood are sealed vp in baptisme and in the supper yet the manner of sealing them in each is diuerse Againe baptisme is a signe of our entrance into Gods Couenant the Supper is a signe of our abiding and continuing in that couenant Touching baptisme it is sufficient for infants if they bee borne in the church in the supper the condicion of examȳning our selues and remembring the Lords death is required They differ also in often celebration of them baptisme is to be receiued but once onely in all our life because the promise once made is alwaies firme and forcible to such as beleeue and repent but the supper is oftentimes to be receiued because an often renewing of that Couenant and calling it to our remembrance is necessary to increase and strengthen faith They differ also in the order which is to be obserued in the vse of them for baptisme is to be giuen before the Supper and the supper may not be giuen to any except to such as haue beene first baptized or reputed so to be As first a child is borne before he bee fed so must Baptisme go before whereby our new-birth is sealed then the supper must follow after whereby our dayly nourishment is declared and confirmed Lastly they differ in the signes there is onely one signe in baptisme which is the Water but there are two signes in the Lords Supper to wit the bread and the wine The second general vse is that if Christ tooke gaue and deliuered the substance of bread and wine then they must needes retain their former nature their proper substance as well as their qualities as fight tast smell bignesse whitenesse sweetenesse rednesle roundnesse and such like properties But the Papistes turne all thinges vpside downe matter into forme substance into accidents creatures into shewes and subiects into things adioyned they bring in new shifts and fables against all diuinity phylosophy reason sense and experience setting vp their own inuentions and building castles in the aire Let them proue the annihilation and remouing of the substance of bread wine away and the consisting of accidents without subiect which they are neuer able to doe For as the water in baptisme remaineth in his nature and substance so do the bread wine in the Lords supper And albeit in both the sacraments the signs be chāged to a special vse yet are they corrupted into shewes and turned into shadowes The heauens shal be changed at the end of the world yet hence it followeth not that they shall bee cleane abolished and consumed to nothing All young schollers are taught in the schooles that an accident hath no being without a subiect yet heere these sophisters against all the rules of Logick and groundes of reason 〈◊〉 haue accidents and shewes of bread and wine to be in no subiect Thus whereas in all places of learning we are taught that accidents may 〈◊〉 not the
the word ofGod Again were not Christ and his Apostles as wise as they Were they ignorant of this vnion Did they not knowe this accompanying of the body with the blood and blood with the body Is the present church of Rome wiser then he in whom al the treasures of wisedom and knowledge are hid If they thinke so let them tell vs plainly if not let them lay their hands vpon their mouth and submit themselues vnto him who administred it in both kinds and commaunded his Apostles to do the like Moreouer Christ would haue vs in his supper consider his blood separated from his body and set his death before our eies and his precious blood shed out of his side so that deliuering the cup he said Drinke ye all of this for this is my blood of the new testament which is shed for many without which sheading there is no forgiuenesse of sins as the Apostle teacheth Wherefore seeing these two are contrary one to the other and cannot stand together to wit the blood to be in the body and to be out of the body to be shed sor vs and not to be shed and that the sacrament leadeth vs to the consideration of the death and especially of the piercing and pouring out of the blood of Christ we may conclude that this vnion of the body with the blood and blood with the body flatly crosseth and ouerthroweth the institution of Christ. And why I pray you do their sacrificing priests receiue the blood twice and the body twice drinking first the blood in the body and againe eating the body in the blood Nay doth not this vnion deuised alter the 〈◊〉 of Christ and confound the seuerall parts of it making him to speake otherwise then the euangelistes expresse For when he said This is my body they will haue him meane this is my body and blood Againe when he said this is my blood they will haue him meane this is my blood and my body Last of all this late inuention turneth and ouerturneth the nature of the partes distinguished one from the other while we eate the flesh they make vs drink the blood and while we drinke the blood they imagine we eat the body Thus to eat and to drinke shall be all one with them for wee shal eate liquid and moift thinges and we shall drinke dry and hard things And is not this drinking of flesh and eating of blood and inuerting euerting of the nature of things But thus God striketh his enemies with giddines of spirit For after they haue broken the pure institution of christ and brought in a carnal presence of his body one absurdity being granted a thousand follow infinite abuses haue ensued vpon heapes the flood-gats being set open wherof there is no end or measure Let thē therfore repent themselues of this sacriledge against god and iniury against his people restoring vnto thē the cōmunion vnder both kinds according ro the ordinance of christ and directō of the Apostles And thus much of the general vses arising from both the signs ioyntly considered Now let vs come to the particular vses offered vnto vs in each of the signes And first touching the bread Is bread simply considered the first signe in the lords supper Then it is not necessarily required that it be administred in vnleauened bread For bread is oftentimes named and repeated but the word vnleauened is neuer added Wherfore as it is in selfe indifferent whether the wine be red or white whatsoeuer the kind or colour be if it be wine so is it not greatly materiall whether the bread be leauened or vnleauened so it bee bread Which ouerthroweth the error of the church of Rome her fauorites who hold it neeessary that the bread vsed in the Sacra be vnleauened They pretend the institution of Christ who say they made the Sacra of vnleauened bread instituting it after he had eaten the passeouer which was to be eaten with vnleauened bread according to the law of Moses neither was there any leauen to be found in Israel 7. daies together Thus they charge vs to breake the institution of Christ. But see heere the 〈◊〉 and partiality of these proud spirits who fly to the institution and sticke precisely to circumstances of 〈◊〉 when it serueth any way to their purpose but when the question is of matters of substance not of circumstance as touching communicating vnder both kinds touching the necessity of eating drinking and of many receiuing together against their halfe communions priuate masses and reseruations they cannot abide to be tyed and yoked to the institution Indeed we deny not but christ might vse vnleauened bread at his last supper hauing immediately before eaten the paschal lambe This peraduenture is truely coniectured yet no such thing is expressed in the gospell nor prescribed as a rule necessarily to bee followed The Euangelists teach he tooke bread but make no mētion or distinction what bread he took nor determine what bread we should take no more then limit what wine we shal vse but leaue it at liberty to take leauened bread or vnleuened as occasion of time place persons and other circumstances serue so we take bread as their own prophets haue confessed 〈◊〉 their own coūsels haue concluded Wherfore to consecrate in vnleuened bread is not of the substance of the supper no more then to eat it at night or after supper as christ administred and the apostles first receiued it For if any would bring in a 〈◊〉 of that time as wel as of that bread which christ vsed we see as faire a warrant for the one as for the other nay we haue a more certain direction for the time which is expressed then for the kind of bread which is not defined Besides if Christ on this occasion vsed vnleuened bread it was because it was vsual common and ordinary bread at that time as we also should vse that bread which is vsual and common So the Apostle speaketh of that bread which was daily vsed among the Gentiles saying The bread which we breake he addeth neither leuened nor vnleuened but vnderstandeth that in common and continuall vse Thus then we conclude it is no breach of christs ordinance nor a transgression of the first originall institution of the Lords supper to eate either the one or the other Againe touching the other signe which is the Wine the church of Rome may iustly be charged with transgressing the ordinance of christ who by her sole authority would type vs to mingle water with wine for Great mistery signification especially for that water gushed with blood out of our Lords side So they condemne all those Churches as doing impudently and damnably that do not mixe 〈◊〉 with wine in the sacrament and say it cannot be omitted without 〈◊〉 sinne True it is the Church in former times where the wine prouided for the Lordes Table was of it selfe heady
it is the Lords supper may after a sorte be called a sacrifice not as the church of Rome meaneth but bycause therin we offer vp praises thanks giuings to god for that sacrifice of attonement once made vpon the crosse which is most acceptable to god and because such as come aright thereunto offer vp themselues wholly to god a reasonable holy and liuing sacrifice and lastly because thereby we cal to our remembrance 〈◊〉 bloody sacrifice of christ withal 〈◊〉 circumstances therof the shame of the crosse the darkenes of the heauen the shaking of the earth the renting of the aire the cleauing of the rocks the reproches of the Iewes the taunts of the soldiers the opening of the graues the conquering of the deuil For the christians in former times perceiuing that many both Iewes and gentiles refused to embrace the faith of christ and to ioyne themselues to the church because they pretend the want of sacrifices among them and nature engrafted in all nations this principle that we haue no free accesse to God no true peace to our selus without a sacrifice the fathers to win such as were without affirmed that the church had also a sacrifice and thereupon entituled the sacrament of the supper with the name of a sacrifice for the causes before remembred But for a mortall man whose breath is in his nostrils to presume in the prid of his hart vnder the formes of bread and wine to offer vp christ the son of God in the sacrifice to his father and to dare to desire the father fauourably to behold and accept his owne sonne is idolatry blasphemy and horrible impiety to be detested of all true hearted Christians Touching the originall of the word Masse it seemeth to come from an ancient custome of the church sending away such as communicated not For the deacon was accustomed to bid them depart that were nouices in the faith and such as by Church-discipline were remoued from the communion This dimission of them was noted by the word Missa signifieng a sending away and licensing to depart and thus some of the heathen vsed it The name then being in it selfe not euill is turned into an euill practise and therfore as it is vsed and vnderstood of our aduersaries we reiect both the name and thing it selfe for these causes First no angell no man no creature is of that dignity and worthinesse that he may offer vp and sacrifice the sonne of God for the priest is aboue the sacrifice they therefore that will be the priests to offer christ aduance and lift vp themselues aboue christ Secondly if christ be really offered in the Masse then he is killed truely and indeed for a reall sacrifice proueth a reall death and when christ was sacrificed really he dyed really as when the beasts were sacrificed they wer killed And Holcot one of the schoolemen saith If there had been a thousand hostes in a thousand places at the same time that Christ did hang vpon the crosse christ had beene crucified in a thousand places Wherfore they that really sacrificed our Sauiour Christ did in that act really and wickedly kill him so that the prieste s of Baal if they wil be sacrificers of Christ must acknowledge themselues therein the reall murtherers of Christ. Thirdly new sacrifices are not to bee instituted by men without commaundement of god as Moses teacheth Deut. 12. we must not do h what seemeth good in our owne eyes but take heede and heare all these words which he commaundeth vs. Now Christ neuer saide Sacrifice ye my bodie and blood to God Fourthly Christ tooke the bread and gaue it to his disciples he did not offer it vp to God the father he tooke the cup and bad them all drinke of it he did not turne himfelfe to God and desire him then to accept the sacrifice of his body and blood Fiftly if the bread and Wine remaine in their former substance in the Lords supper then bread and wine onely are offered not the body and blood of Christ but they remaine for christ deliuered bread to his Disciples and Paule teacheth that it is the bread which is broken that as ofren asthe 〈◊〉 eat this bread and drinke of this cup they shew the Lords death therefore their reall Sacrifice is reall idolatry Sixtly it appeareth in the institution of the Supper that Christ consecrated the Bread apart and the wine 〈◊〉 and afterwarde deliuered them both apart but the bodye of Christ was neuer sacrificed without the blood nor the blood without the flesh for Christ offered vppon the Altar of the crosse the sacrifice of his bodie and blood together this is the cause that he saide Take ye eat ye drinke ye not take ye to offer and to Sacrifice Seuenthly the Scripture teacheth vs one offering and Sacrifice for sin once performed and offered Heb. 10. Wee are sanctified by the offering of Iesus Christ k once made and ver 12. This man after he had offered one saerifice for sinnes sitteth at the right hnnd of God And the Apostle 1 Tim. 2. There is one mediator betweene God and man the man Iesus Christ who gaue himselfe a ransome for all men So 1 Iohn 2. If any man sinne we haue an aduocate with the father Iesus Christ the righteous and hee is the propitiation for our sinnes Likewise Heb 9. By his owne blood he entred in once vnto the holy place and obtained eternall redemption for vs not that he should offer himselfe l often as the high Priest entered into the holy place euerie yeare with other blood for then must he haue often suffered since the foundation of the worlde but now in the end of the worlde hath he bene made manifest once to put away sinne by the sacrifice of himselfe We haue plentifull testimonies of this truth in this Epistle as chap. x. Where remission of these things is there is no more offering for sinne If then we haue remission by the sacrifice of Christ all other sacrifices are superfluous and abrogat his al-sufficient sacrifice So Rom 6. In that he died he died for sinne once And 1. Pet. 3. Christ also hath once suffered for sinnes the iust for the vninst If then this perfect offering were once onely to be offered then he is not offered neither can be offered againe in the Masse And if the onely oblation of Christ once offered by himselfe be sufficient all other oblations and Sacrifices are vaine and superfluous For how is that perfect which is often repeated Eightly to make a lawfull sacrifice there is required necessarily a fit minister lawfully called of God for no man taketh his honor to himselfe but he that is called of God as was Aaron so likewise Christ took not to himselfe this honour to be made the high-priest but he that saide to him Thou art my sonne this day I begat thee gaue it him But Christ is the onely priest
Thus much of consecration and the vses thereof Chap. 8. Of the first inward part of the Lords supper HItherto we haue spoken of the outward parts of this Sacrament by doing whereof confirmation is performed now follow the inward parts to be considered For in Sa. we must consider not what they be of themselues but what they signifie vnto vs These inward partes are foure in number to wit the father the spirit the body blood of christ and the faithfull All these haue a Sacramentall relation to the outwarde partes and declare the inwarde truth of them The actions of the minister are notes of the actions of God the father the word of institution is made effectuall by the holy spirit the breade and wine are signes and seales representing the bodye and blood of Christ the outward actions of euery receiuer do note out the inwarde actions and spirituall workes of the faithfull Thus then the agreement answeareth aptly and the proportion falleth fully betweene the parts As the Minister by the words of institution offereth vnto the communicants the bread and wine to feed thereupon corporally and bodily so GOD the Father by the Spirit offereth and giueth the body and blood of CHRIST to the faithfull receiuers to feede vppon them spiritually Now then let vs remember the sencible and externall actions of the Minister that thereby we may consider the spirituall and inward actions of God the Father And first of all the taking of the bread and wine into his hands and the consecrating or blessing of them by reapeating the promise by 〈◊〉 and thanksgiuings doth seale vp these holie actions of God the father by which he from all eternity euen before the foundation of the world did seperate elect ordaine chuse and call his son to performe the osfice of a mediator between god and man and when the fulnes of time came did send him into the worlde to performe that Osfice whereunto he was appointed This we see proued vnto vs in many places as Iohn 6. Labour not for the meat which 〈◊〉 but for the meat that endureth vnto euerlasting life which the sonne of man shall giue vnto you for him hath God the father sealed that is hath installed him into his office to reconcile men vnto God and to bring them to euerlasting life And Ch. Iesus gaue himself that he might deliuer vs from this present euill world according to the will of God euen our father so that whatsoeuer Christ did he did it by the will and appoinment of his Father According to the testimony of the Apostle Heb 5 Christ took not to himself 〈◊〉 honor to be made the high Priest but he that saide vnto him 〈◊〉 art my sonne this day I begat thee gaue it him And as the father ordained him to that office so in time he sent him as the Euangelist 〈◊〉 The spirit of the L. is vpon me because he hath annointed me that I should preach the 〈◊〉 to the poore bind vp the broken hearted preach liberty to the captiues c. So likewise 1 Iohn 4. Heerein is that loue not that we loued God but that he loued vs and sent his sonne to be areconciliation for our sinnes And Gal. 4 When the fulnesse of time was come God sent 〈◊〉 his sonne made of a 〈◊〉 and made vnder the lawe that hee might redeeme them that are vnder the lawe Thus we see the inwarde actions of God the Father aunswearing to the outwarde actions of the Minister Now let vs come to the vses of this part First of all this sealing and sending of his sonne serueth to confirme and assure vs of our saluation in Christ. For seeing GOD hath 〈◊〉 and appointed him into this office our faith cannot faile our confidence cannot fall our hope cannot make ashamd seeing the loue of God is thus shed abroad in our harts through the Holyghost who beareth Witnes with our spirit that we are the children of God and by whom we are sealed vnto the day 〈◊〉 redemption Againe let vs seeke saluation no where else then in him alone whome God the Father hath sealed and set apart to that end For euen as the body is norished by no other meates and drinkes then by such as God hath appointed to this purpose as a staffe to sustaine vs so is the soule fed by no other meanes then God hath before ordained The cause of our saluation is in the loue of God toward vs which is notably represented by the taking blessing of the outward elements He might haue left vs to our selues to work out our own destruction but his mercy is greater then his iustice Thirdly by these outward actions of the minister wee must seeke confirmation and strength of our faith being assured that God the father tooke his sonne and appointed him to these endes We must not wander and gaze about and thinke we haue nothing to do but when we take and receiue the bread and the cup into our hands we must in euery sacramentall rite consider the thinges signified and ponder in our hearts the fitnesse and agreement betweene them both So then as we behold with our bodily eies the minister representing the person of the father taking blessing and separating the bread and wine to that bodily vse so surely and certainely we must learne that God the father hath ordained and sent his only begotten sonne in whom he is well pleased to bee the meditator for the pardon of our sinnes Hence we see the infinite loue of God toward vs and let vs labor to comprehend the length bredth height and depth therof that spared not his owne sonne but gaue him for vs all vnto the death hence we see that exceeding compassion of the sonne that loued his enemies more then himselfe and accounted not his owne life precious to himselfe hence we see the gratious and glorious worke of our redemption wherin the mercy and iustice of God meete together and kisse each other teaching vs to take sweete delight and comfort in the meditation thereof day and night withal thanksgiuing hence wee haue assurance of saluation and consolation in all troubles and tentations hence we see the greatnesse of our owne sinnes that could not be pardoned but by the death of the son of God and therefore we must hate them with an vnfained hatred as our greatest most dangerous and deadly enemies and lastly hence wee see that if God the father thus loued vs we ought earnestly to loue him againe and to serue him in all duties of holynesse and true righteousnes neyther ought we to loue him onely but for him all our brethren as the Apostle reasoneth Brethren if God so loued vs wee ought to loue one another Thus we haue shewed how the taking of the bread by the minister signifyeth the fathers appointing of his sonne the ministers blessing the fathers separating and setting a
part his sonne to his office the minsters deliuering of the bread the fathers giuing of his sonne If then wee drawe neere to the Lords table with faith reuerence and repentance nothing can be more sure certain to vs then the taking receiuing of Christ for when we receiue the bred from the minister we with all receiue the body of christ offered by the hand of God the father Lastly the breaking of the breade pouring out of the wine and deliuering of them both into the handes of the communicants 〈◊〉 these actions of God his chastising of his sonne and breaking him with sorrowes vppon the crosse for our redemption offering him vnto all euen vnto hypocrites and giuing him truely to the faithfull with all the benefits of his passion Indeed the minister giueth the outwarde signes to all receiuers but God giueth and applyeth onely to the faithfull the shedding of Christes blood for their daily increase of their faith and repentance But heere it may be obiected that not a bone of him was broken as it was figured by the passeouer and performed at his passion the verifieng and accomplishment whereof we read Iohn 19. 36. I answere there is a dubble breaking of Christ one corporall whereof the places before do speak the other figuratiuely wherby is vnderstood he was tormented and euen torne with paines as Esa. 53. He was wounded for our transgressions and broken for our iniquities the chastisement of our peace was vppon him and with his stripes we are healed Lo what is ment by the breaking of the bread his soule was tormented his spirit was crushed his hands and feet were pierced he sweat drops of Water and blood and cryed out aloud vpon the crosse My God my god why hast thou for saken me Wherefore let these rights be rightly marked and obserued of vs for our comfort and consolation Let vs when we see the breade broken and wine poured out meditat on the passion of christ howe hee was wounded and torne for our transgressions Although not a bone of his body was broken in pieces yet he was broken with afflictions brused with sorrowes and tormented with bitter anguish of his soule by whose stripes we are healed by whose condemnation we are iustified by whose agonies we are comforted by whose death we are quickned Whosoeuer resteth in the outward works done before his eies neuer attaineth to the substāce of the sacrament Thus much of the first inward part Chap. 9. Of the second inward part of the Lords supper THe second inward part is the holy spirit who assureth vs of the truth of Gods promises As we haue in the word of truth the forgiuenes of sins increase of faith groweth in sanctification a great measure of dying to sin and a greater care to liue in newnes of life promised 〈◊〉 vs so doth the spirit worke these things in the hearts of all the 〈◊〉 This appeareth in many places Rom. 8. rehaue receiued the spirit of adoption whereby we cry Abba father the same spirit beareth witnesse with our spirit that we are the children of God To one is giuen by the spirit the word of wisdome and to 〈◊〉 the word of knowledge by the same spirit to another is giuen faith by the same spirit all these thinges woorketh one and the selfe same spirite distributing to euery man seuerally as hee will So then as wee are weake in faith and slowe to beleeue so we haue the spirit giuen vnto vs to helpe our infirmities and to open our heartes to receiue the promises This truth being cleared the vses offer themselues to be considered And first of all inasmuch as the spirite worketh these things in the harts of all the faithfull from hence we gather that such as neuer finde any chaunge or renewing of the mind or reformation of life after the receiuing of the Sacramentes may iustly suspect themselues whether euer they had faith or not and whether ever they repented or not and therefore ought to vse the means to come by faith and repentance For the worke of the spirit accompanieth the outward worke in the elect of God as also we see in the hearing of faith preached hee must open the hart that is closed vppe before wee can receiue with meekenes the worde that is grafted in vs which is able to saue our soules Indeed euery person present may heare the wordes of institution may see the Wine poured out may eate of that bread and drinke of that cuppe as they may also hear the sound of the voice that commeth vnto them but the whole force effect and power resteth onely in the Spirite of GOD sealinge vppe the truth and substance of those things in the harts of all the children of God Againe seeing these thinges are done and performed by the working of the spirit they are confuted and cōuinced that thinke they cannot be made partakers of the bodye and blood of Christ and be vnited to his flesh vnlesse his body be shut vp vnder the accidentes of bread and shewes of wine and so his flesh be giuen vnto vs carnally that we may eate him with our mouthes and conuey him into our stomackes But we see heere the Holy-ghost is the bonde of this vnion hee worketh in vs faith which pierceth the heauens and layeth hold on Christ. It is saide of Abraham the Father of the faithfull that he reioiced to see the day of Christ he sawe it and was gladde For as we cannot see him with our bodily eies nor hear him with our bodily ears nor touch him with our bodily hands no more can we tast or eat him with our bodily mouths By the hand of faith we reach and apply him by the mouth of faith we receiue and eate him Let vs beleeue in Christ and we haue eaten Christ let vs not prepare our teeth and our belly but a liuely faith working by loue Wherefore albeit the humane nature of Christ goe not out of the highest heauens yet we that liue vpon the earth are partakers of his bodye contained in the heauens and his flesh and blood are communicated to vs as truely and effectually as if he were there on the present with vs. If any say How can this bee can that which is absent from vs be present with vs can heauen be in earth or earth bee in heauen He ere vnto I may moste iustlye aunsweare although this bee a great mistery and marueilous in our eyes yet we must confesse and consider that the Holy-ghost is the author of this vnion and as it were the conduit-pipe of this coniunction who by his diuine power ioyneth togither things that are seuered in place and begetteth faith in vs which is the instrumenr and hande whereby we receiue and applye Christ with all his gifts vnto our selues as Iohn 17. Father I pray thee for such as shall beleeue in mee that they may be one as thou
the shewes of wine he is not personally locally carnally corporally naturally really substantially and sensually present in the Sacrament The question is not whether the wordes of christ be true for they are knowne confessed and beleeued so that as he is the truth so all his wordes are wordes of truth neither is the question whether the Sacrament bee a bare signe or bare figure we say Christ is truely represented sealed and exhibited neither is the question whether God'bo omnipotent and almighty this is a part of our faith and an Article of christian beleefe neither is the question simplye of the presence of Christ whether he be truely and vndoubtedly present in the Sacrament of his last supper we acknowledge and receiue as much But the whole question is of the meaning and vnderstanding of the words of institution and of the manner of his presence Wee confesse and teach the people committed vnto vs that christs body and blood are truely verilie and indeede giuen vnto vs that we truely eat and drinke them that we are releeued and liue by them that we are made bone of his bone that Christ dwelleth in vs and we in him yet we say not that the substance of bread and wine is abolished or that christs bodie discendeth from heauen or is groslie and corporally present in the sacrament we are taught to lift vp out hearts to heauen where christ sitteth at the right hand of God the father and there to feede vpon him But he ere is the state of the question and controuersie betweene vs. The church of Rome teacheth that after the wordes of consecration the bread and wine are abolished and the body and blood of christ come in place so that they make them corporally 〈◊〉 not onely in the sacrament to bee eaten with the mouth but in the pixe in the Masse and in their solemne processions where is neither eating nor drinking Yet Berengarius in his recantation was taught to saie and forced to subscribe that Christ is in the sacrament sensible or sensually is touched with the singers diuided broken rent with the teeth and not onely the accidents More ouer they make it to be eaten not onely of euill men but of beasts and to fill vp the measure of blasphemy to be cast out into the draught as some of them haue taught and affirmed Thus then the difference standeth betweene vs they hold that christs body and blood are carnally eaten of wicked men without faith of brute Beastes without reason but wee denye that CHRIST is thus present in the Sacrament for his body cannot bee vnder so little a quantity of bread and Wine besides it is impietie to 〈◊〉 that the person of CHRIST or his bodye and bloode can bee truelie receiued of Dogges 〈◊〉 and Mise be chewed with the teeth swallowed downe the throat digested in the stomacke and be cast out into vncleane places This we deny this we doe not beleeue this wee abhorre and detest from the bottom of our hearts What is it then we teach and professe We deny that the body and blood of Christ are carnally contained vnder the shews and shadowes of bread and wine we deny them to be eaten and drunken ofwicked men or vnreasonable creatures we deny that they are truely and properly both in heauen and on the earth in pixes and on the 〈◊〉 These are meate for the mind not for the mouth for faith not for the teeth for our beleefe not for the belly This carnall eating of Christ is confuted and conuinced by many reasons First Christ sate downe at the Table and the Disciples with him afterward he tooke bread gaue thankes brake it gaue it and said This is my body likewise he tooke and gaue the cup and sayd Drinke ye all of this whereby we see when the Apostles receiued the Sacrament Christ sate at the table with his true body but the body which they tooke sate not at the table therefore they tooke the signe of his body Likewise the blood which they receiued was not in the body which sate at the table therefore it vvas not properly Christes blood vvhich was not as yet really and actually shed The same body could not sit at the table not sit at the table the same body could not be in their handes and out of their handes the blood of Christ could not be out of his veines in the cup and in his vines within his body hee could not sit visible at the table and bee inuisible in the mouthes and bellies of the 〈◊〉 Wherefore the reall presence bringeth with it real contradictions which cannot stand together Secondly the end of the Lords supper is to call his death to a continuall remembrance as Luk. 22. Do this in remembrance of me and the Apostle 1 Cor. 11. Ye shew the Lords death vntill he come Now to what end should we neede the remembrance of Christ if he were corporally present in the sacrament if he were taken in the hands if he were holden in the mouth if he were eaten with the 〈◊〉 And to to what purpose should we shevv the Lordes death till he come if he come 〈◊〉 and be present bodily in the sacrament Besides the wisest a nong the Phylosophers teach vs that sence is of thinges present but remembrance is of such thinges as are absent as hope is of such thinges as are to come not seene and this the Apostle teacheth Thirdly Christ receiued a true body withall the naturall properties of an 〈◊〉 body like to vs in all thinges sinne onely exc pted and is therefore called the sonne of 〈◊〉 the sonne of 〈◊〉 the sonne of man our brother partaker of flesh and blood hee is said to haue taken vpon him the seede of Abraham and not the Angels nature to be visible Luk. 24 39 Behold my hands and my feete for it is I my selfe 〈◊〉 me and see for a spirit hath not flesh and bones as ye see me haue For if he may be in many places together in some place visible and in some inuisible in some to be handled in others nor to be handled hee can haue no true body of a true man And if this were not a strong reason It is not felt and seene therefore no humaine body the Disciples might haue answered vnto Christ why doest thou bid vs behold thy hands and see thy feete and handle thy body and thereby to try thy humanity seeing thou hast a body which cannot be seene touched or handled Fourthly christ hath left the earth with his bodily presence and is 〈◊〉 vp into he 〈◊〉 farre aboue all principalities and powers and is sit do vne on the right hand of his father as Act. 1. While they beheld he was taken vp And Mar. 16. After the Lord had spoken vnto them he was receiued into heauen and sate at the right hand of God So Act. 3. Whom the heauens must containe vntil
bridegroome shall be taken from them and then they shal fast But if he were remainning on the earth and contained in the pixe the bridegroome could not nor would not be taken away And the same Euangehst chap. 26. saith Ye haue the poore alwaies with you but me ye shal not haue alwaies Like wise Iohn 13. When Iesus knew that hie houre was come that he should depart out of this world vnto the father heeriseth from supper and chap. 14. I goe to prepare a place for you but I wil come againe if I go away to prepare a place for you I will receiue you vnto my selfe that where I am there may ye be also and verse 28 ye haue heard how I said vnto you I go awaie and will come vnto you And chap. 17. Now I am no more in the world but these are in the world and I come to thee Againe act 1. ye men of Galile why stand re gazing into heauen this Iesus which is taken vp from you into heauen shal so come as ye haue seene him go into heauen If then Christ according to his humane nature be not on earth how can his 〈◊〉 body be on euerie altar how can they eat him with their 〈◊〉 how can they swallow him downe their throat Ninthlie such an eating and 〈◊〉 of the bodie and blood of christ must be holden as is profitable and comfortable to the receiuers for nothing is more 〈◊〉 and fruitfull then these being rightlie receiued 〈◊〉 thereby remission of sinnes assured and eternall glory sealed vp vnto vs. But no fruite to our faith can come vnto vs by this kind of bodilie eating the bodie carnall drinking the blood of christ for wicked men haue as great a portion in this as the godly Nay by their owne doctrin it may be eaten of birds of beasts of Mice of Dogs of hogs of vermine to whom no profit no comfort no benefit can come whereas God woulde haue the flesh of the sonne of man to be eaten of those to whom it shal be auailable to life and saluation I am the liuing bread which came downe from heauen if any man eat of this bread he shall liue for euer and the bread that I will giue is my flesh which I wil giue for the life of the world Tenthly nothing can be more grosse barbarous or inhumane then to deuour mans flesh and to drinke mans blood What doth more transforme men into sauage and 〈◊〉 beasts Nay worse then beastes which deuour not their owne kind what is more contrarie to the purenes holines of Gods law then this The words of the Lord are pure words as the siluer tryed in a furnace of earth fined seuen fold The feare of the Lord is clean the law of God is spirituall holy iust and good And the gospell bringeth saluation to all degrees and teacheth vs that we should deny all vngodlines and worldly Iustes and that we should liue soberly righteously and godly in this present world But what can be more repugnant to godlines sobernes and righteousnes then to teare wirh the teeth and iawes mans flesh and to drink his blood from which the Capernaits abhorred what more crosseth the Religion of Christ the law of god and the light of nature then mā to deuour man and the bowels of one to be in the bowels of another And are not their stomackes strong to digest this meat did not god in the law command to abstain frō eating the blood of beasts and from strangled did not the Apostles for a time renue it amōg the christiās in respect of the weaknes of the Iews because Moses was read in their sinagogue euer saboth day to what 〈◊〉 should this be done if the church had tasted the blood of ch with their mouth or swallowed his body in their bellies And do not the Scythians and al the gentiles that are not vtterly voide of 〈◊〉 abstain from mans blood and 〈◊〉 deuouring his flesh wherefore these men are worse then the Scithians barbariās and Gentiles yea worse then the Canibals Indies that eat their enimies but these deuour ch whom they cal their L. and maist like Actcons houndes to compare one fable with another onely heer ly the differences they deuourd their Lord vnder the shape of a stag or Hart they eat their maist vnder the formes of bread and wine these fastned their mouth vpon their maister because they thoght him absent and not present vnder that shape they openly confesse their maister to be present and yet 〈◊〉 professe to deuour him with their iawes and swallow him in their stomacks wherefore these men are more cruell Eleuenthly if Christ be present in the Sacramant bodily and carnally in what body shall he be present Whether in his glorified body as he is in the heauens or in his mortall body as he was vpon the earth In one of these he must be present necessarily if he be present fleshly Whatsoeuer they answer they are taken onboth hands are stroken downe as with a sword that hath two edges Dare they saie he is thus present in his mortall bodie This cannot be For it is certaine he hath not now a mortall bodie but a glorified bodie this corruptible hath put on in corruption this mortall hath put on immortality and death is swallowed vp in victory This the Apostle confirmeth this the Scripture teacheth this Christian faith beleeueh Christ being raised from the dead dieth no more death hath no more dominion ouer him For in that he dyed he dyed once to sinne but in that he liueth he liueth to God Like wise Heb. 7. 25 This man because he endureth euer hath a priesthood which cannot passe from one to another seeing he euer hueth to make intercession for them And chapter 9. of the same Epistle he is entred into heauen not that he should offer himselfe often but he was once offered to take away the sins of many These testimonies duly considered he cannot be present in a mortal body What then will they be helped to say he is present in his glorified body Then he cannot nowe be present in the sacrament of the supper as he was present to the Apostles sitting at the table with them and preaching vnto them of his death he cannot be present in the same body that he did deliuer to his Disciples in the institution of his last supper For the body of Christ was then mortall and not glorified then he had not suffered death vpon the Crosle he was not risen and ascended into the heauens to sit at the right hand of his father so that they must seeke another place then these wordes of Christ This is my body this is my blood to build their reall presence and transubstantiation for they pointed out his mortall body because his body was not yet glorified when the sacrament was instituted Besides what a uniserable glorified body should this be to be
and pricked with vnfained sorrow for all our iniquities This is the right vse the true end and the sound comfort following and flowing from the death of christ To conclude we must learne and hold for euer that we haue the beg nning and chiefe cause in our selues which did crucifie christ and crush him with most bitter sorrows let vs then be reuenged of our sins and do al despite we can vnto them let vs endite them arraigne them accuse them condemne them and naile them to his crosse let vs kil thē mortifie them and bury them in his graue for euer This is the first end of the supper which is sanctified by the breaking of the bread and pouring out of the wine declaring vnto vs that as the body of our lord was broken and by violent meanes afflicted so his blood gushed out and flowed plentifully out of his gaping and bleeding wounds This must be our meditation whensoeuer we come to the lords table Chap. 13. Of the second vse of the lords supper THe second vse of the lords supper is our spirituall vnion and communion with christ This the Apostle declareth The cup of blessing which we blesse is it not the communion of the blood of christ The bread which we breake is it not the communion of the body of christ Whereby he meaneth that the faithfull which come conscionably worthily to the lords table are ioyned and vnited to whole Christ by the bread Sacramentally by faith instrumentally by the holy ghost spiritually and by them all most effectually For we take the bread into our hands and likewise we take the cup into our hands as christ commaunded saying Take ye eate ye drinke ye diuide ye Neither do we lay them apart or hide them aside or reserue them in a boxe or abstaiue from them but when we haue taken them we eate we digest them we are nourished by them and they are turned into our substance So christ being eaten of the Godly by faith is vnited to them by his spirit as we haue shewed before whereby they are made one with christ and he one with them And as meate plentifully prepared daintily dressed and only seene vpon the table doth not nourish the body or take away hunger so if the gospell be preached and the sacraments administred except we apply the promises of the gospel and beleeue that christ withal his gifts is ours they prosit nothing towards our saluation Such therefore as lawfully and worthily come to the lords supper as to a table richly furnished and to a banket liberally prouided must not onely generally beleeue that Christ suffered in the flesh and dyed for sinners but particularly for themselus yea communicateth himselfe and al his gifts to them aboundantly as certainly as themselues eate of the bread and drinke of the cup. This vnion and communion is neere and wonderfull great and therefore the apostle fitly calleth it a mistery euen a great mistery speaking of christ and of the church For what vnion can bee greater then that which is betweene the thing nourishing and the thing ' nourished We haue nothing in Adam but that which conueyeth death vnto vs so that is is needefull to be ioyned to one which maie giue life to vs that as we die in Adam so wee may liue in him This vnion cannot by reason be expressed or fully vnderstood As Christ in the daies of his flesh had a dubble kindred one earthly and carnal kindred the other spirituall that by faith receiued his worde and beleeued in his name of whom he said Behold my mother and my Brethren for whosoeuer shall do my fathers will which is in heauen the same is my brother sister and mother so is it in this vnió and felloship with him one is outward and bodily which al mankinde hath with him in that he is partaker of our flesh and blood the other inward and spirituall whereby we are made partakers of him and of al his sauing graces to euerlasting life As Christ was borne of the Virgin Mary and vnited our nature to him taking vpon him not the Angels nature but the seed of Abraham euery reprobate hath this vnion with him in that he tooke vpon him the shape of a man but there is a mysticall and marueilous vnion whereby he dwelleth in vs by faith whereby we are truely coupled to him made partakers of him deliuered from sin and made heires of euerlasting life quickning and sustaining vs as food which preserueth the life of the bodie If the arme ioined to the body haue no life no sence no benefit of vitall spirits it is no part of the bodie though it be vnited to it so the wicked liuing without faith are as it were sencelesse they haue no forgiuenes of sinnes no sanctification no saluation and therefore are no true members of Christ. If he poure not life and grace into them they are not his members if he kill not sinne in them they are not vnited spirituallie vnto him The bodily vnion with him shall profit nothing it is the spirit that giueth life Seeing then the receiuing of the bread and wine which turne into our substaunce teacheth the misticall vnion between Christ and his members we learne first from hence that all the faithfull and godly are truly made partakers of Christ and his graces as the members receiue life from the head and the tree moisture from the root For euen as the wife ioyned to her husband in marriage is thereby made partaker of his body and goods hath interrest with him in the commodities of this life and loketh for norishment food fellowship protection and gouernement from him so being made one with christ we are indued with his he auenly gifts and blessings This must be our comfort in all dangers and tentations in all tryals and assaults to consider that we are one with christ we are not only dear vnto him but nearely ioyned with him as members to the head as the wife to the husband and as the braunches to the vine and therefore can neuer be seperated from him in life or death Secondly this streight vniting of the faithfull to Christ sheweth that the vngodly haue no part nor fellowship in him and with his graces though they be ioyned to a communion of the same nature and haue many common gifts of knowledge and vnderstanding yet Christ neuer dwelleth in them with his sauing graces and with his spirite of sanctification he possesseth not their harts he worketh not in them a particular perswasion of their reconciltation to God neither an hungring desire aboue all things to bee at vnity and peace with him neyther a distaste and dislike of sinne neyther the comfortable spirite of grace and prayer all which are in some measure in all the saithful Wherfore although they may bee cloathed with the flesh of Christ they cannot be said to be couered with the grace of Christ although they be
toucheth the bodie and bloode of Christ signified by them Euen as if a man shoulde rent disgrace deface spit vppon tread and trample vnder his feet and villanouslie abuse the image seale and letters patents of a Prince he should be adiudged guilty of a grieuous crime against the person of the Prince himselfe not which hee receiueth but despiteth so such as come vnthankefully and vnworthily to this supper are guilty of his body not which they haue eaten but which they haue refused and reiected being offered vnto them and therefore are guilty of their owne death inasmuch as God with the signes offereth his owne sonne Wherefore seeing the presence of God moueth seeing our owne profit perswadeth seeing our owne practise furthereth seeing the defiling of the Sacrament and the danger of vnworthy receiving teacheth and lastly seeing our owne iudgement in humane affaires when the daunger is not so great nor the losse so certaine cryeth out for this necessary preparation it standeth vs vpon before we enter into this holy worke whereunto of our selues wee are more vnfit and vnto warde and which in it owne nature is most profitable to set our selus before the Lord who shal examine and iudge the quicke and the dead to search into our owne wayes and to keepe a sessions in our own soules to looke into our secret and hidden corruptions how wee haue gone forward or backward in golinesse to try whether we haue a knowledge feeling and disliking of our sinnes and whether we haue any feare of Gods iudgments or faith in his promises or hope in his mercie to iudge our selues that we may not be iudged of the Lord to labour to find out our speciall sinnes striuing against them by earnest praier to God and condemning them for euer in our selues If we would thus iudge our selues wee should not be condemned with the world Let vs be grieued for our naturall blindnes Let vs acknoledge confusion of faces to be due vnto vs. Let vs deepely imprint in our owne harts the horror of our sins past and present The more wee perceiue and discerne our own vnworthinesse the greater shal be our fitnes to come to this Sacrament and the lesse we espy our owne imperfections the more we incuire the danger of Gods iudgements So then to touch vs with true 〈◊〉 and to break our stony hearts in pieces with remembrance of our daily offences let vs often meditate on the death and passion of Christ who was forsaken scorned buffeted and crucified for vs he was led as a lambe to the slaughter and shunned not the shame of the Crosse then the powers of heauen 〈◊〉 wer moued Iudea was darkned the earth quaked the stones claue in sunder the the graues opened the Sunne was in the ful-moone eclipsed the vaile of the temple was rent the dead were raysed the theese repented the centurion glorified God and the whole order of nature was changed All these thinges 〈◊〉 set before vs the he inousnesse of our sins and the greatnesse of gods wrath which could not be appeased but by crucifieng of the body and by shedding of the blood of Christ which is represented to vs as in a glasse in this Supper Thus wee haue shewed by testimonies and effectuall reasons that as in the passe-ouer they were commanded to chuse them a lambe on the tenth day but to kill him on the fourteenth so that they had 4. daies liberty betweene the separating and the killing of him for preparation and sanctification of themselues in like manner in the supper which is the same to vs that the passe-ouer was to the 〈◊〉 the spirit of God chargeth this duty vpon vs that we prepare our harts reuerently thereunto Now as we haue seene the necessity of this examination let vs consider what vses are to be made thereof Is it required of all communicants that come to the Lords table 〈◊〉 to examine themselues Then from hence it follo weth that all men are bound to know the word of God and to be skilfull in the scripture that thereby they 〈◊〉 be able to try their owne hearts and examine themselues by that rule But if the rule be vnknowne the tryall spoken off cannot be made the examination commaunded cannot be practised Especially there is required of vs the knowledge in the doctrine of the law not onely to be able to rchearse the words but to know the end and mcaning of them the speciall branches of them what are the duties commaunded what are the sinnes condemned for by the law commeth the knowledge of sinne and the Apostle had not knowne sinne but by the law for hee had not knowne last except the law had sayd thou shait not lust As then he that will try Golde from copper must haue his touch stone so he that will rightly examine his obedience must familiarly be acquainted with the Canon of the scriptures This our Sauiour teacheth Ioh. 5. Search the scriptures for in them ye thinke to haue eternalllife and they are they which testisie of me 〈◊〉 then we search them they will giue vs light to search our 〈◊〉 And the Apostle requireth the Colossians to haue the word of God dwell plentifully in them in al wisedome Wherefore he that said examine your selues ment we should also know the scriptures and especially the law of God which must be the glasse of our liues to behold our offences and the very ground-worke of this examination Againe we are charged to try out our waies and examine our selues Then we learne from hence to acknowledge a difference between baptisme and the lords supper For baptisme is due to the whole church and euery member thereof whether old or young to all infants who are the children of faithful parents that haue giuen their names to Christ and are entred into the profession of the Gospell And howsoeuer confession of faith fruits of repentance are required of the elder sorte as wee haue shewed yet touching infants it is susficiēt if they be born in the church of such as are members of the church But the Supper of the Lord belongeth only to such as are able to examine themselues to try their owne harts and to remember his death which things cannot agree with children As we see in the passe-ouer not all the children of the faithfull were admitted thereunto but onely such as could enquire and require a reason thereof and did desire to be instructed of their parents and such as had learned to make the law a frontlet before their eies and a signe vpon their hands that so the doctrine of God might not depait out of their mouths Besides if we consider the outward workes in both the Sacraments aright we shall plainely see the truth of this diuersity For in Baptisme the action of the minister is to wash the body with water which requireth not discretion in him that is to be baptized fo rasmuch as we
vnworthinesse in receiuing the Supper Chap. 16. Of the knowledge of God the first part of examination AS we haue waighed the necessity of preparing and examining our selues so let vs consider the manner how it is to be performed Such as will in an holy manner prepare themselues to celebrate the Lords Supper to the glory of God and comfort of their owne soules must diligently acquaint themselues with these 4. pointes with knowledge faith repentance and reconciliation to those whom they haue offended It is required of all persons that come to this Sacrament to know the grounds of religion and vnderstande the doctrine of the sacramentes Secondly to beleeue in christ and to looke for saluation in him alone inasmuch as there is no other name vnder heauen by which we must be saued So then we must come with faith which is the hand to apprehend christ Thirdly to abhorre and detest our sins to hate them with an vnfained hatred as our deadly and most dangerous enemies and to haue godly sorrow for them which may cause repentance not to be repented off Lastly to loue our bretheren truely and sincerly yea euen our enemies If we find not these things in our selues we must carefully vse al holy meanes appointed for this purpose to begin them in vs otherwise our estate will proue to be fearefull and dangerous We must with al sincerity conscience and zcale vse prayer the word read and preached conference meditation and such like helpes as may further them in vs. If we do find them in vs though feeble and in great want and weakenesse we are not to abstaine from the sacrment but to come thereunto to seeke strength of faith encrease of obedience Wherfore our sauiour calleth such vnto him come to me all ye that are weary and sore laden and I will ease you take my yoke on you and ye shall find rest vpon your soules for my yoake is easie and my burden is light And Chap 12. A brused reede shall he not breake and smoking flaxe shall he not quench till he bring forth iudgment vnto victory Touching the first we are to obserue that such as wil come aright to the lords Supper must haue the knowledge of Gods word which is the foundation and ground-work of faith We must know what to beleeue and must learne the doctrine of saluation out of the Scripture Our Sauiour Christ in that heauenly prayer which he made a little before his passion vseth these words to his father This is eternall life to know thee to be the onely very God and whom thou hast sent Iesus Christ. We must know how miserable all men are of themselues that we are seperated from God the children of wrath by nature as wel as others and the very firebrands of hel They that want this knoledge cannot iudge aright of the partes and vses of this Sacrament nor desire this heavenly meate which nourisheth to eternall life So then knowledge must necessarily go before faith for it is the nature of faith to beleeue that which it knoweth and therefore where there is small knowledge there is a little faith and where there is no knowledg ther can be no faith according to the doctrine of the Apostle Roman 10. Faith commeth by hearing and hearing by the word of God The knowledge required of vs when we approach to this Sacrament standeth in these two pointes first in the knowledge of God Secondly in the knowledge of our selues In these two braunches standeth the first part of examinarion And these two pointes are so neerely ioyned and knit together that no man can throroughly know God vnlesse he know himselfe and no man can haue the perfect knowledge of himselfe except he know God in whom he liueth moueth and hath his being Vnder these two heads many particular points are containd necessary to be known of those that offer themselues to bee partakers of this sacrament First that there is onely one God that hath made himselfe knowne in three persons the Father the sonne and the Holy-ghost Secondly that God made man and all other creatures good and gouerneth all thinges well Thirdly man did fall through the entisement of the Deuill and his own wilful disobedience in breaking the commandements of God Fourthly there are ten commaundements diuided into two tables where of the foure first commaundements concern our duties to God the sixe last our dutyes toward our neighbour Fiftly we cannot keepe these commandements nor any one of them but we breake them daily in motion in thought in worde and in deede the breache where of deserueth the cursse of God that is all miseries in this life death in the ende of this life and Hell fire after this life Sixtly there is no meanes or remedy in ourselues or in any creature but onely in Iesus Christ the eternal son of god who is god man God that he might ouercom death and man that he might die for our sins He hath pacified gods wrath fulfild the righteousnes of that law sanctified our nature adopted vs to be the children of god and maketh our duties though weake acceptable to his father Seuenthly all haue not deliuerance by him but onely such as beleue in Christ whose obedience and righteousnes is made ours by a liuely faith whereby we are perswaded that through him our sinnes are forgiuen and wee made the children of God Eightly faith is a gifte of God applying Christ and al his merits particularly to our selues and teaching that he is a Sauiour vnto vs. Ninthly beeing saued by christ thrugh faith we may not liue as we list this vnspeakeable mercy teacheth vs to deny all vngodlinesse and all worldly and sinfulllusts to to liue soberly righteously and godly in this present euill world and to walk in newnes of life because no vnrighteous person shal enter into the kingdome of heauen Tenthly this faith which bringeth forth a reformed life is wrought in our heartes by the Holy-ghoaste through the preaching of the word being truely expounded and profitably applyed with doctrin confutation exhortation correction reformation and consolation and it is encreased besides by reading praying and receiuing of the sacraments Eleuenthly touching prayer we haue a perfect platforme left vs by Christ in the Gospell which containeth sixe petitions the three firste concerning the glorie of God and the three last concerning the necessities of our owne bodies and soules 12. the sacraments are another help to strengthen and increase faith which are outward signes and seales ordained of God to assure vs that Christ all his sauing graces are giuen vnto vs. These are two in number Baptisme the Sacrament of our regeneration and new birth assureth vs by the washing of water that our sins are for giuen by the blood of Christ and wee borne a new to god The Lords supper assureth vs that by bread and wine giuen and receiued according to gods ordinance
present or things to come recouering in him the possession of those thinges which wee lost in Adam being the beloued sonne of the father hee maketh vs acceptable and wel pleasing vnto him leading captiuity captiue and giuing gifts to men hauing Dominion ouer the Deuil sin hell the world the flesh and all our enemies hee protecteth vs that they cannot ouerthrow vs and hath made vs kings and Priests to god euen his father in that he is happy and immortal he maketh vs partakers of his blessednes and immortality When we shall seuerally and particularly apply al the actions and benefits of Christ our lorde vnto our selues we may boldely come to the lordes table where wee shall fiude christ and enioy him to our endlesse comfort Neither are we to abstaine and hang backe from comming to the Supper nor to dispaire of our selues nor to be to much cast downe when wee feele sundry defectes and wantes in our faith For there is a weake and feeble faith which is yet a true faith as well as the stronge faith There are two degrees offaith profitable to be knowne and comfortable to be considered The weake faith is an earnest and vnfained desire to be reconciled vnto GOD in christ which willing desire in vs GOD accepteth as the deede it selfe hee accounteth the defire of faith as faith it selfe the desire of reconciliation and forgiuenesse of sinnes by the death of CHRIST shall be auaileable to worke out our attonement and redemption The stronge faith is a full perswasion and assurance of the mercyes of GOD when the faithful can truely say with the Apostle Rom. 8 38. 39. I am perswaded that neither life nor death nor thinges present nor thinges to come neither Angels nor principalities nor powers neither height nor depth nor any other creature shall separate vs from the loue of GOD which is in Christ Iesus our Lord. This is the greatest measure and highest degree of faith this is the top strength and full ripenesse of faith heereunto wee are to striue and indeuour and neuer to giue rest vnto our soules vntill wee bee resouled and setled in our consciences that all our sinnes are assuredly pardoned and wee accepted to euerlasting life This greatenesse of faith was in Abraham who was not weak but strengthened in faith being fully perswaded He that had promised was also able to doe it All that liue in the bosome of the Church doe not attaine to this full measure of a perfect faith but euen as it is in the estate of the body we are babes before we come to be men of ripe yeares first we be weake before we be strong first we are fed with milke before we can digest strong meat We see corne first is in the grasse then in the blade before it come to the stalke and to haue ripe corne in the eare There must be in all thinges a beginning before there can be a proceeding to perfection The tree sendeth forth his tender braunches and putteth forth his leaues before the fruit commeth So is it with euery christian Man and Woman first they are babes in Christ and haue certaine seedes and beginnings of faith springing in them to eternall life afterward they grow from strength to strength from grace to grace from degree to degree and from faith to faith vntill they come to a full perswasion and assurance without wauering which ariseth after many experiences of Gods ' manifold mercies and fauours in the course of our liues as we see Psal. 23. Doubtlesse kindnesse and mercy shall follow me all the daies of my life and I shall remaine a long season in the house of the Lord. Wherefore let vs not be 〈◊〉 ed and discouraged when our faith is feeble for a feeble faith wil apply Christ as well as a strong faith it wil draw Christ home to dwell in our hartes through whom we shall not perish but haue euerlasting life Hee that had but a weake eie and a dimme sight to behold the brasen Serpent in the wildernesse was healed from the deadly stinging of the fiery Serpents as wel as he that saw cleerly and perfectly a farre off He that hath but a Leprous and sickly hand is able to hold that which is offered vnto it as well as a sound and strong hand So hee that hath a little faith in the Sonne of God shall neuer haue his saluation denied nor forgiuenesse of his sinnes kept from him if with an humble heart he pray to God to haue them pardoned The Apostles beleeued that Christ was the Sauiour of the world yet they were ignorant of his death and resurrection which are the chiefe meanes of saluation and they are saide to be men of little faith So our sauiour when the Disciples had asked increase of their faith declareth that if our faith be in quantity but as a graine of mustard-seede it should be powerfull and effectuall seeing he will not quench the smooking flaxe nor breake the bruised reede but cherish the least sparke and measure of grace giuen vnto vs from aboue This likewise was the faith of that father whose child was possessed with a dumbe and deafe spirit when christ said to him If thou canst beleau all things are possible to him that beleeueth straight way he cryed with teares saying Lord I beleeue help mine vnbeleefe Christ doth not reiect him for his weaknes of knowledge and faith to teach that we should not dispaire or be dismaid when we finde wauering wantes distrust and imperfection in our selues but rather confessing our frailty with that father in this place pray to be strengthned and to haue our faith increased For whosoeuer vnfainedly desireth any grace of God tending to saluation shal receiue it if he continue knocking at the gate of his mercy it shall bee opened and his prayer shal be granted as Christ hath promised I wilgiue to him that is a thirst of the wel of the water of life Thus if wee long after the graces wanting vnto vs as the earth after a great drouth for the comfortable shewers of refreshing rain vsing the meanes appointed of God to attaine them as earnest praier reuerent attending on the continuall hearing of his word diligent receiung of the sacraments being carefull to giue honor and glory to him for his gifts we haue already of his onely mercy obtained and enioyed wee shall be satisfied and replenished for then He that hath 〈◊〉 his good worke in vs will perfect the same in our harts vntill the day of Iesus Christ. Thus much of faith the sec. part of true examination which is the instrument whereby wee lay hold vpon Christ and are made liuely members of him withont which whosoeuer come to the Lords Supper depart away without fruit and comfort Chap. 18. Of Repentance the third part of examination THe next thing in this tryall to be considered is repētance which is a
faith and renewed repentance because euery new sinne requireth a new act of repentanee and appealing to Christ by faith Then we are aright disposed to the lords table when we are liuely touched with a sence and feeling of our corrupt dispositions and daily failings in our faith and obedience For the repentance of euery faithfull man must be doble first general repenting of original and actuall sinnes generally receiuing power of God to change ourminds wils and affections whereof Ioh. bap t ist saith Repent for the kingdome of heauen is at hand This is giuen and granted vnto vs at that time when firste we receiue to beleeue it maketh an alteration in vs slayth the old man quickneth the life of the new man beginneth in weaknes continueth in greater strength and groweth more and more vnto perfection Secondly speciall for speciall sinnes and continuall failings into which we fall which we must practise to the end of our dayes Now as we said in the former chapter that no man for the feeblenes of his faith is to absent himself from this supper so must we remember touching our repentance thogh it be in great weakenes and frailty yet if it be a sound and sincere hatred of all sinne not a for saking of some sinnes onely as Saul herod and Iudus did keeping other in themselues to their owne confusion our imperfections shal be couered our wants shall be supplied our weaknes shal be remitted by the death of Christ who was annointed and sent to preach the gospell to the poore to heale the broken hearted to publish deliuerance to the captiues recouering of sight to the blind and to set at liberty them that are brused And hepronounceth such blessed as are poor in spirit For theirs is the kingdome of heauen Wherfore if thou feele in thy selfe great defectes of faith of 〈◊〉 of sanctification pray to God earnestly that hee will vouchsafe to increase his giftes let vs confesse with Dauid wee haue find let vs weep with Pet. and the sinful woman let vs acknowledge our vnworthines and say with the Centurion Lord We are not worthy that thou shouldst come vnder our roofe Let vs cry out with the Publican O God be merciful to me a sinner This is the way to make vs worthy this is the means to fit vs to the Lords table this is to be practised of such as will be his ghuests Chap. 19. Of reconciliation to our brethren the last part of Examination HItherto in examination of our selues we hane shewd what wee are to doe in respect of GOD the roote whereof is knowledge the body is faith the fruite is repentance Now to conclude wee are to handle the last part which is loue toward men and reconciliation of our selues to our neighbors for iniuries wronges and offences done vnto them which are as poyson to this banket For in vaine we shall pretend knowledge boast of faith glory of repentance if we faile in duties toward our bretheren For heere is the touchstone and tryall of all the rest euen our obedience to the second table which concerneth the duties of loue toward our bretheren Heerevnto commeth the doctrine of Christ set downe in the Euangelist Math. 5. If thou bring thy gift to the alter and there remembrest that thy brother hath ought against thee leaue there thy gift before the altar and goe first be reconciled to thy brother then come and offer thy gift Where he teacheth that he so approproueth this duty that hee will haue his owne immediat seruice cease and giue place for a time till it be performed So in the Sermon which he made to his Apostles before he was betrayed to death he did diligently beate vpon this point saying By this shall all men know that ye are my Disciples if ye loue one another This is my 〈◊〉 that ye loue one another as I haue loued you greater loue then this hath no man that a man bestow his life for his frends ye are my friends if ye doe whatsoeuer I commaund you This likewise the Apostle teacheth that we may know him to be the scoller of the same maister Coloss. 3 As the elect of God holie and beloued put on tender mercy kindnesse humblenesse of minde meekenesse long-suffering forbearing one another and forgiuing one another if any man haue a quarell vnto another euen as Christ forgaue you euen so doe ye and aboue all these things put on loue which is the bound of perfectnesse As euery one hath a comfortable experience in his own hart of Gods mercy toward him in the pardon of his sinnes which are many and great so let him shew mercy againe as he hath receiued mercy and deale vnto others kindly as God hath delt gratiously toward him Our sauiour Christ auoucheth this Math. 18. in the parable of the lender that had many debters he called them to take an account of them and forgiueth the debt hauing compassion on him that was not able to pay but when he was departed and had found one of his fellow-seruants which ought him an hundred pence he laid hand on him thratled him and cast him in prison till he should pay the debt Then the Lord called him and said O euil seruant I forgaue thee all that debt because thou prayedst me Oughtest thou not also to haue pittie on thy fellow-seruant euen as I had pittie on thee So his Lord was wroth and deliuered him to the tormenters till he should pay all that was due to him Then followeth the application of the whole So likewise shall mine heauenly father do vnto you except ye forgiue from your harts each one his brother their trespasses Now the Lordes supper was ordained of God for this end that it might be a band of loue and a chaine to vnite and ioyne vs togither among our selues that if it wer possible we should not breake from him as Paule teacheth 1 Cor. 10 We that are manie are one bread and one bodie because we al are partakers of one bread Wherefore this Supper may fitly be called a Sacrament of vnity and a seale of our agreement one with another Behold heere a chaine consisting of many linkes to knit vs together that wee breake not from God and our brethren Do we not al come to the table Do we not all eat of the same bread Do we not al drinke of the same cup Is not the same loafe compact of many cornes Is not the same Wine pressed out of many clusters Do we not all ioyne together in the same receiuing Were we not baptized into the same baptism What a shameful thing is this full of infamy and reproach to see the branches of the same vine the sheepe of the same shepheard the children of the same father the Seruants of the same maister the fellowes of the same houshould the heirs of the same kingdome the ghuests of the same banket the obtainers of the same
testament and the new they had sundry significant signes and Ceremonies whose interpretation was not easily knowne vnto them Thirdly seeing God hath giuen vnto vs two signes and added two seals to his word and writings we ought to haue the stronger faith in his mircyfull promises For wherefore hath he doubled the signes but that wee should encrease in faith and as it were double our assurance of his graces Lastly this number of two ouerthroweth the number of seauen sacramentes maintained in the church of Rome which iust number was first broched by Peter Lumbard afterwarde ratysied in the Counsell of Florence and lastlye established in the Counsell of Trent and is now become the common doctrine of that counterfect church For besides baptisme and the Lords supper which wee receiue they haue instaled into the number of sacraments Confirmation Penance Matrimony Orders and extreame Vnction contrary to the doctrine of the scriptures contrary to the nature of Sacramentes and contrary to the euidence of sundry reasons And firist of all confirmation cannot bee lifted vppe into the seate of the Sacramentes or sit downe in this Chaire of honour because it wanteth the institution of Christ it wanteth an outward signe it hath no word to warrant it or promise of blessing for howsoeuer the Apostles by imposition of hands gaue the holy ghost those miraculous gifts are now withdrawne from the church of God Lastly they haue aduanced it aboue baptisme they administer it in a strange tongue and halow the greazy oyle to purifie soule and body Secondly their popish penance instituted by bodily chastisements to make satisfaction for sinne to God is no sacrament of the new testament nor any sacred thing being thus vnderstood For we acknowledge no other satifaction for sinne wherein God delighteth and the conscience of man 〈◊〉 but only the death and obedience of christ Besides true repentance hath beene preached and practised from the beginning of the world after that sinne entred into the world Furthermore their penance hath no visible signe as baptisme and the supper of the Lord haue Thirdly matrimony albeit it be a diuine ordinance honourable among all estates yet can be no Sacrament of the church of christ because it was instituted before the law it is ratified among the infidels which are no members of the church it hath no promise of grace and saluation ioyned to it and albeit it be honorable in all yet it is not necessary in all Lastly the Roman church esteemeth it as an vnclean thing a prophanation of holy orders a liuing in the flesh so that as with one hand they aduance it to a great dignity with the other hand they cast it downe with great disgrace and contempt as vnworthy of the high and holy priesthood Fourthly orders come in the next place which are the offices and ministry of the church but no sacrament or sacraments of the church For then according to the number of orders we should multiply the number of sacraments Neither haue they any outward element and visible signe Lastly we are come to extream vnction which we suffer not to maske vnder the name of sacraments but pul off the vizard thereof because the church had the vse of anoynting so long as it retained the miraculous gift of healing Besides it hath no word ofinstitution to warrant the continual practise of it vntill the second comming of christ Wherefore seeing the word of God teacheth the number of two sacraments onely and the church of Rome instructeth her children in the number of 7. sacraments neither moe nor lesse they must pardon vs if we harken rather to the scriptures then to their traditions rather to God then to man rather to the truth then to the spirit of error Hitherto we haue spoken of the Sacramentes in generall of their parts their vses their number now we come to speake of them in particular first of baptisme then of the Lords supper And howsoeuer baptisme hath sundry significations yet as it signifieth that washing with water which serueth to seale the couenant of the new testament it is the first sacrament wherein by the outward washing of the body with water once in the name of the father of the son and of the holy ghost the inward clensing of the soule by the blood of christ is represented This descrption teacheth that such as are not yet baptized are not to be admitted to the lords table that albeit dipping be not necessary to the being of baptisme yet washing with water is of the essence of this sacrament that such as are once baptized are not to be rebaptized albeit they haue beene baptized by heretickes and that whosoeuer is baptized hath made a solemne couenant to professe the Christian religion Now q wee are to consider in Baptisme as wee did before generally in a Sacrament these two thinges his partes and his vses The partes of baptisme are outward and inward The outward partes are these foure The first outward part is the Minister as the Messenger of God For baptisme is a part of the Minystry and God hath ioyned the ministry of the word sacraments togither Wherfore the minister must be carefull and not carelesse in the execution of his osfice who is to sanctifie the Water and to wash the party Moreouer the people are directed to whom to resort when they haue children to be baptized Lastly the Church of Rome prophane baptisme when they appoint mid-wiues and priuate persons to baptize children The second outward part is the word of institution which is as the forme of this sacrament The third part is the element of water which is the matter whereof baptisme consisteth Whosoeuer therefore baptiseth with any other liquorthen with water as with blood with sand with snow with milk or such like matter doth frustrate Baptisme and maketh it an idell ceremony Againe all Popish corruptions added and annexed to this sacrament contrary to the simplicity of the gospel as creame crosses censors tapers spettle salt and such like vnsauory trumpery are 〈◊〉 hauing also a superstitious opinion of holinesse and worship ioyned with them Also if water be an outward part the want of washing with water cannot hinder the saluation of such as dye without baptisme All perished not vnder the law that died without circumcision God is not more rigorous vnder the Gospell This therefore is a bloody and discomfortable doctrine to be abandoned and abiured of all parents of all childeren of all Christians The fourth outward parte of baptisme is the body that is washed Novv such as are to be baptized must be within the Couenant these are eyther men and Women of riper yeares or else the infantes of such vvho haue interest in Baptisme as vvell as their parentes This condemneth the Romyshe practise of baptizing bels and serueth to set forth the great loue of God to all
beleeuers who vouchsafeth to be their God the god of their seed Hence likewise it appeareth that infants are to be baptized For baptisme succeedeth in place of circumcision the Apostles baptized whole houses Christ calleth infants and sucklings vnto himselfe and 〈◊〉 that to such belongeth the kingdome of Heauen they are Christ sheepe and members of his body Hence we learne that the baptisme of infantes is no vnwritten tradition but a written and diuine institution taught in the Scriptures Consider also heereby the difference betweene baptisme and the Lords Supper and that all are conceiued in originall sinne Acknowledge also a difference between them and the children os Infidels and let parents be incoraged to bring vp their children in the instruction and reformation of the Lord. Hitherto of the outward parts now follow the inward parts which also are four in number First god the father represented by the Mi. wherby our faith is gretly strengthned For whensoeuer the eie seeth the minister 〈◊〉 water on the body faith beholdeth god the father clensing the soule with the precious blood of his sonne Christ. The seconde part is the spirit of God hauing relation to the word and promise of God and therefore whensoeuer wee come to heare the word or to receiue the sacramentes we must craue the assistance of the spirit to open our harts as he opened the hart of Lydia If this in ward teacher be wanting the eare heareth and the hand handleth but the hart is hardned The third in ward part of baptism is Christrepresented by the water This serueth greatly to confirme our faith to consider with our selues when we behold with our bodily eies the water poured vpon the bodie baptizd the blotting out of all our sinnes by the blood of Christ Iesus The 4. inward part is the soul clensed P most liuely and effectualy represented by the body washed For the washing of the body representeth the clensing of the soul. This teacheth that by nature we are corrupt and abhominable so that God must worke in vs both the will and the deede These are the foure in ward parts of baptisme The agreement betweene these outward and inward parts is very euident For as the Minister by the word of institution applyeth Water to the washing of the body so the father through the working of the spirit applyeth the bloode of Christ to the clensing of the soule Thus farre of the parts of Baptisme both the outward and the inward parts now we come to the vses thereof which are principally three First to shew our placing and planting into the blood of Christ to remaine in him for euer This coniunction with Christ is not bodily or naturall but misticall and marueilous in our eyes for we are made one with Christ by the same spirit dwelling in Christ and in all the members of Christ. So then the saints triumphing in heauen and al the beleeuers fighting vpon earth as souldiers in warfar haue one and the same spirit of christ dwelling in them and therfore are one with him Secondly to assure vs of the remission of our fins that we may bee able to stand in the presence of God hauing put on the garments of Christ as Iacob receiued the blessing clad in the garments of his elder brother This ouerthroweth the doctrin or rather doting of the church of Rome which teacheth that baptism abolisheth al sins going before it and leaueth nothing that hath the name or nature of sinne If this were a truth of god not a dreame of men it is not only decent but greatly to be desired to haue baptisme deferred vntil old age nay vnto the hower of death that so we may depart hence in peace with greater assurance of Gods fauor in the pardon of our sins Thirdly to slay the old man and to kil our natural corruption by the power of the death and burial of christ besides to raise vs vp againeto holines and newnes of life by his resurection Hence it is that the Euangelists call it the Sacrament of Repentance admonishing euery one of vs to expresse the strength and power of baptisme as the Prophets of tentimes exhort the lews to circumcise the forskin of their harts and to harden their necks no more So we ought not to content our selus to be baptized in body but must labour to be baptized in soul by a daily proceeding in regeneration by bringing foorth the fruites of sanctification and applying Christ Iesus to our full iustification Thus much of baptisme the honourable badge of our profession and dedication to Christ that dyed vppon the Crosse what it is what are the 〈◊〉 and vses thereof Now wee come to the Sacrament of the body and bloode of CHRIST e which is called by sundrye names in the new testament Sometimes it is called the Communion teaching that we are one body coupled togither in Christ shewing that it is to bee receiued of many togither and admonishing vs of vnity and concorde among our selues Sometimes it is called the Lords Supper hence we see who is the author of it no man no Angell but the Lord Iesus leauing it for a fare-well token of his loue toward vs. We must also come with an earnest desire hungring after Christ that we may be satisfied with his righteousnesse Sometimes it is called the breaking of breade this sheweth that the substance of breaderemayneth after the wordes of consecration that figuratiue speeches are vsed in the Sacrament and that this externall rite of breaking the bread vsed by Christ practised by the Apostles obserued by the pastors of the church ought not to be omitted and ouerpassed Sometimes it is called the table of the Lord this teacheth that christ and his Apostles at the celebration of it vsed a table not an altar that it is a Sacrament not a sacrifice and that we ought to draw neere vnto it with all regard aud reuerence Lastly it is called the new testament or Will of Christ. This title teacheth that there is a double couenant betweene God and man the one old the other new the one of the law the other of the Gospell the firste of Workes the seconde of grace Againe it serueth to condemne the cursed sacriledge of the church of Rome which addeth and detracteth altereth and mangleth this sacrament at her own pleasure and mingleth it with the leauen of her owne inuentions This is a great comfort to all Gods children to consider that all faithfull christians are the heires of Christ to whom he hath promised saluation of their soules and forgiuenesse of their sinnes As we haue seene the seueral names of this sacrament which shew the nature there of vnto vs so now we will set downe what the lords supper is The supper of the lord is the second sacrament wherein by visible receiuing of bread and wine is represented our spirituall
communion with the body and blood of christ Heere God is present and sitteth as president at this table he offereth vnto vs his owne sonne for our iustification and therefore this supper must be reuerently regarded and diligently frequented of vs. In this sacrament we are in like manner to consider the partes and the vses thereof The parts are partly outwarde and partly inwarde The outwarde partes are foure First the Minister who is to take the breade and Wine into his hands after the example of christ to seperate the breade and Wine so taken from their common vse to an holy to breake the breade to poure out the Wine and deliuer them both into the hands of all the people present So then they are not consecrated to be priestes of the new testament but preachers of the gospel and ministers of the sacraments and therefore priuate persons may not take this supper to themselues or deliuer it to others The second part is the word of institution this is my body that is this bread is a signe of my body which shortly shall be crucified for you this cuppe is the new testament in my blood that is this wine in the cup is a true sign of my blood presently to be shed to confirme the new couenant of God touching forgiuenes of sinnes and eternal life These words are not properly but figuratiuely to be vnderstood being sacramentall speeches Thus the Scripture speaketh of Circumcision and of the paschall Lambe The third outward part are bread and wine fit signes to signifie our spirituall nourishment by eating the body and drinking the blod of Christ In Baptisme we haue one onely signe but in this supper we haue two to note out our ful and perfect nourishment by Christ. Nether did christ deliuer the deceiueable shewes of bread and wine or cast a mist before the eyes of his desciples to make them thinke it breade which was no bread or wine which was no wine but he gaue them true breade and the true fruit of the vine as the apostle calleth them after the blessing breaking consecration Hereby falleth to the ground the mystery of transubstantiation the most misshapen monster that euer liued or was deuised It bringeth in a false Christ and turneth him into an idoll it maketh Sacraments without signes it maketh Christ to haue an infinite body who is like to vs in all things sinne onely excepted lastly it confoundeth heauen and earth together Neither let any obiect that Christ hath now a glorified body sitting at the right hand of his father and therefore his body hath a great priuiledge aboue ours to be in diuers places at the same time For first when the holy supper was instituted the body of Christ was not glorified Againe glorification doth not take away the nature of a true body but taketh away the infirmity and weaknes thereof Take away space of place from a body and it remaineth no longer a true body but the essence of it is abolished as Austine hath well determined Againe if Christ deliuered both signes the people ought to receiue vnder both kindes so that they may be iustly called church-robbers who haue taken from the people the vse of the cup and wretched depriuers of christes testament depriuing the right heires of their inheritance and ingrossing into their hands the goods of others They make it of the essence of the Sacrament to vse 〈◊〉 bread and to mingle water with wine which christe neuer ordained or commanded but that which is necessary they esteeme as needlesse and superfluous b thus transgressing the commaundement of God by their owne traditions The fourth outward part are the communicantes whose duty it is to take the breade and wine into their hands to eate the bread and to drinke the wine to the norishment of their bodies He did not bid them to reserue the outward signes to holde them and adore them or call the sacrament their Lord and their God he did not command them to offer thē vp to God the father as a propitiatory sacrifice for the quicke and dead as is vsed in their vnbloody or rather most bloody Masse which hath caused so much innocent blood of the blessed martyrs to be shed who being kild for theword of god and the testimony which they maintaind their souls vnder the altar cry day night with a loud voice vnto the L. holy and true to iudg and auenge their blood on them that dwell on the earth Lastly hereby are ouerthrown the priuat Masses of the church of Rome which now grow to be too common canot stand with the communion of Christe who deliuered the signes of bread and wine to all the disciples that were present they did not stand by and gaze one vpon another but receiued the supper of the Lord 〈◊〉 The outward parts haue bin hitherto handled which being rightly perfourmed there followeth consecration which is a seperation of the outward signes from their ordinarie vse to an holy and spirituall vse that whereas before they serued for the body now they are made instrumentes of grace and seales of the righteousnes by faith The inward parts follow which are foure First god the father who appointed his sonne to performe the gratious work of our redemption and in the fulnes of time sent him into the world who died for our sins and rose againe for our iustification Secondly the Holyghost who assureth vs of the truth of gods promises This sheweth that he is true god equall with the father and the son proceeding from the father and the son This 〈◊〉 such as suppose no partaking of the body and blood of christ except he be giuen vs in a carnall and fleshy manner whereas the spirite worketh faith in our hearts which is the ground of thinges which are hoped for and the euidence of thinges which are not seene The thirde inwarde part of the Lordes Supper is the body and blood of Christ deliuered for vs vnto death This conuinceth such of a spirit of errour who make vnbeleeuers and reprob partakers of Chr. body and blood thus his body should be prophaned and his sauing graces seperated from his person But euen as where Satan dwelleth and possesseth the heart there alwaies raigne the workes of darkenes and damnation so the gifts of Christ accompanying saluation are inseperably ioyned with the person of Christ. This also condemneth the reall presence and carnall eating of Christ which forgeth many Christs and reuiueth the Haeresie of Eutiches it crosseth sundry Articles of the christian faith and maketh faithfull men like the vnfaithfull Barbarians that deuoured mans flesh and drunke his blood True it is christ is truely present in the Sacrament howbeit not carnally and corporally but spiritually and mistically He hath giuen himselfe to be the foode of our soules let vs hunger and thirst after him and lay hold on him to
the draught because the eares of well disposed persons woulde abhorre that and if we should defend it the Haeretickes and Infidels woulde 〈◊〉 at vs and laugh vs to scorne Againe hee saith euidently The mouse cannot eate it God forbidde we should euer come to that Neuertheles Alexander as bold as blind Bayard in despight of all Heretickes and Infidels aduentureth vpon that opinion If a hogge or a Dogge should eat the whole consecrated hoast I see no cause but the Lords body should go 〈◊〉 into the body of that hog or dog And that we may see the blaspemous school diuinity or 〈◊〉 villany of those 〈◊〉 men hearken once more to Antoninus that beastly Byshop of Florence If a mouse or any other creature or beaste happen to eate the sacrament through negligence of keeping let the keeper be inioyned penance 40. daies and if it be possible let the mouse be taken and burnt and let his ashes be buried neere the altar Heereunto another addeth that the Mouses entrals must be drawne out and the portion of the sacrament that there remaineth if the priest be 〈◊〉 to receiue it must 〈◊〉 belaid vp vntill it may naturally be consumed But the hoast so found in the mouses bowels may in no wise be thrown into the water as a certaine priest sometimes vsed a fly that he sound in the chalice after consecration But if a man had such a feruent zeale saith he that his stomake would serue him to eat the same without horror this were the best course of all as God 〈◊〉 did who is much commended for swallowing and receiuing the host which a leaper had vomited and cast vp And heereunto the goodly and ghostly Canons of the counsell holden at Colen vnder the 〈◊〉 Radulph If there fall any small thing of the bodye or blood vpon the pall of the altar let the stone be cut and burned and the ashes put into the holy place or cast into the fish-poole If any fall vppon the stone or vppon the grounde let the priest licke it vp if a Spider or fly be fallen into it let them be taken out warily and burnt ouer the fish-poole If a man shall vomit it vp again let the peeces be gathered vp and be giuen to a faithfull man to take and eate and let the rest of the vomit be burnt and set neere vnto the altar Can any religious hart repeate or any christian eares abide this loathsome diuinity We will therefore cease to stirre this dunghill any farther for the due reuerence which wee ought to bear to the glorious body of christ Iesus our blessed sauiour But to return back to the former question what shall we say that the beasts eate Bread it cannot be for that they say is gone by consecration Some not so grosse as the former hold they eat the shewes of bread Others say the bread returneth again and thus God must wnrke myracles to feed mise So likewise Innocentius more subtiliy then soundly saith The bread passeth away myraculously when the body commeth and the body passeth and getteth it selfe away when the mouse draweth 〈◊〉 and the bread commeth into his place again so that he holdeth that it 〈◊〉 to be a sacrament so soone as any mouse or beast toucheth it But Guidmundus and Thomas Walden affirme that when mise gnaw the Sacrament there is deceptio visus that is an errour in our fight We simply iudge they be eating and nibling but our sight is deceiued the mise be otherwise occupied And might they not as well say our eie-sight faileth in thinking them to be mise or birds whereas they may peraduenture be angels in their shapes Other hold some new matter is created in place of christs body but I would gladly knowe whether it be by vertue of these words this is my body And touching the Wormes that are ingendred in the 〈◊〉 a 〈◊〉 diuersity is among them Some say they are ingendred of the aire others of the substance of bread and 〈◊〉 of the quality and shewes thereof and so we shall haue substance made of accidentes in despight of all 〈◊〉 and reason Thus they are carried hither and thither vppe and downe too and fro to reconcile matters they knowe not howe and to beleeue thinges they know not what For how shall the people haue a direction and path-way what to followe when their teachers are not setled and perswaded what is the truth Against al these confusions vncertainties contrarieties blasphemies and crossing one another we teach the people what to hold and instruct them to make a diffe between ch body the sacrament of his body The sacrament is corruptible christs body is glorious and free from all corruption the sacrament is beneath christes body is aboue the sacrament is on earth vpon the table the body is in heauen the Sacrament feedeth the body and outwarde man the body of christ feedeth the soule and inward man the sacrament is eaten as well of the wicked as of the godly the body is only eaten of the faithful the sacrament may be eaten to death but the body of christ is euer eaten to saluation Wherefore howsoeuer beastes may touch or eate the substance of the bread which is the outwarde and corruptible element of the sacrament they cannot eat the body of christ which is in heauen and sitteth at the right hande of God the Father which is receiued onely by a liuely faith Fiftly they argue the case whether the shew of breade be a signe of the bodie without the bloode or whether it include the soule humours spirits and the blood it selfe Scotus saith Nonest certum that is It is vncertaine both may be defended but neither can be proued Notwithstanding Thomas of Aquin auoucheth that the blood is in the body the body in the blood by a connecting of them togither which they cal concomit antia or accompanying each other So then whereas Christ said this is my body they vnderstand him to say this is my bodie and my blood Againe when Christ said this is my blood they make his meaning to be this is my bloode and my body This is a new fancie well agreeing and answering to their newe doctrine whereby they are constrained to build vp one idle conceit with another This is a very wonderfull shiste and a marueylous sigure passing all figures whereby one thing is made two and two are made one Lastly to draw to an end where almost no end is they eagerly contend with what wordes their consecration or rather coniuration is wrought Some say christ consecrated when hee blessed Others denying this dispute how many words are precisely required to the forme of consecration Scotus shrowdeth himself vnder his own ignorāce flyeth to it as to a place of refuge saying It is a lawfull ignorance not to know how many wordes are necessarily required in the forme of consecration therefore he which thinketh he knoweth
is deceiued the Greekes vse not the same forme that we do yet we deny not but that they consecrate Thus hee concludeth the whole matter with an Ignoramus Vnto these heads before remembred we might also adde many foolish friuolous and ridiculous questions disputed among them as whether in the sacrament the foote of Christ bee confounded with his face his hand with his head and whether one part be distinguished from another Whether the host falling the body of Christ falleth and whether it be moued to and fro as oft as the host is moued Whethe it be fittest for the host to be eaten after a 〈◊〉 hath vomited it vp or a drunken man in his drunkennes Whether christ leaue heauen to come into the place of bread Whether in comming he passe through the aire Whether he forsake the earth againe so soone as the shewes of bread are touched with the teeth or whether he go downe into the stomacke How long he stayeth in the stomack Whether he tarry and waite his attendance there till the forme of bread be disgested and whether he change himselfe at such time into the foule or body of the communicant or whether he vanish into nothing or else returne to heauen They make a quaere likewise when the sacrament beginneth to be God how long it continueth God when it is god and when it is no god When we may adore and how long we may adore it without danger and so safely cease and leaue off Whether the body of Christ haue dimension of quantities proportion of body and distance of parts one from another as between eie and eie eare and eare head and foote as it is in other naturell bodies Whether christ speake of the Eucharist Ioh. 6. Gabriel Biell Cusanus Caietan Lyra and others deny it but Sanders and Bellarmine hold otherwise go about to confute the former Againe whether the matter of the Sacrament may be bread of any kind of graine and corne or only of wheaten bread Some hold the signe of the Sacrament must onely be made of Wheat as Scotus some of Wheate or barly as Albertus and Thomas de Argentina Others holde consecration rightly to bee made in any vsuall and common bread whatsoeuer it bee as Caietan They cannot agree likewise whether the priest may be saide to be the creator of his creator With a thousand such questions or rather fooleryes they blot Paper wast time and weary the Reader neuer knowne nor heard off in auncient Writers no not 800. yeares after christ which argueth that they neuer dreamed of any carnall presence But not to stand vpon all the the contradictions among them which were without end and without 〈◊〉 wee will come to the m wordes of institution which albeit they be short and easie cleere and euident in themselues yet they haue corrupted them with many glozes and crossed one another in their peruerse interpretations Christ saith of his last Supper when hee had taken blessed and broken the bread This is my body which is broken or giuen for you do this in remembrance of me In like manner he tooke the cup saying This cup is the new testament in my blood this doe as oft as ye drinke it in remembrance of me As if hee should say this bread is a signe or sacrament of my body which is deliuered to death for you and for your saluation Christ tooke nothing but bread he brake that which he tooke he deliuered that which he brake as the Apostle saith The bread which we breake is it not the communion of the body of Christ So touching the other part when he saith This cup hee meaneth this Wine in the cup is a sacrament of the new testament of our reconciliation with God now to bee fulfilled of our communion and participation of Christ with all his benifits This interpretation is agreeable to the circumstances of the text to the proportion of faith and to the exposition of the ancient fathers who call the sacrament a representation a remembrance an image a token a signe a figure and such like But because our aduersaries can abide no figures let vs heare what the Doctours of the Church teach who thought it no heresie to expound the wordes of Christ by a figure Tertullian one of the most auncient saith Christ receiuing the bread and the same being diuided vnto his Disciples made it his body saying This is my body that is to say a figure of my body And Chrysostome If Christ died not whose token signe is this sacrifice Ambrose also hath these words After consecration the body of christ is signisied Adde vnto these the testimony of Augustine who taught the people thus christ at his last supper commended and gaue the figure of his body blood And epist 23. ad Bonifac. The sacramēt of the body of christ is after a sort the body of christ And in another place The Lord doubted not to say this is my body when he gaue a token of his bodie Lastly the Glose vpon the Canons dissenteth not heerin frō the fathers Dicitur corpus christi sed improprie vt sit sensus It is the body of christ but vnproperlie the meaning is it is called Christes body that is it signifieth christs body Gelasius saith in the same māner There remaineth still in the sacra the nature or substance of bread and wine To conclude Augustin saith else where Quod videtis panis est that is the thing that ye see is bread He doth not say it seemeth bread and is none or it is the shew and forme of bread but he speaketh euidently it is indeede bread Now our aduersaries that can abide no tokens no figures no signes no significations in the wordes of the supper are notwithstanding driuen to make so diuerse so doubtfull so many so monstrous so mad and senseles expositions of the word of institution as al the tropes figures metaphors allusions allegories and rhetoricke in the world wil not serue them to salue vp the braunches of their interpretations of these short and few words First they finde in the word bread a whole swarme of figures They say the Sacrament is called Bread sometimes because it was bread before sometimes because an Infidell taketh it to be bread sometimes because the accidents and shewes of bread remaine sometimes because the same accidentes nourish the body by a miracle as if it were bread sometimes because it is that spirituall bread which came from heauen and lastly because the bread sometimes returneth againe after consecration Againe these words lying together he tooke hee blessed he brake going before the words which Christ spake are strangely expounded on this manner he tooke the bread hee blessed that is he turned and changed the bread he brake that is the accidents or shewes of bread and sometimes they vnderstand It seemeth to be broken so that when the Euangelists saith he
23 1 Psal 15 3 Q what is the tenth commaundement A Thou shalt not couet Q what is forbidden and commaunded in this law A The first motions and lustes to sin before consent are forbidden and loue out of a pure heart and a good conscience is required Rom. 7 7 Q 〈◊〉 any man able to 〈◊〉 these commaundementes A No man is able to 〈◊〉 them Rom iii. xxiii i Ioh i 8 Galath iii Q In what estate stand we by meanes of the breach of the law A We are the children of wrath and euerlasting damnation Gal 3 x Q What is the second part of religion A Faith to beleeue whatsoeuer God hath set down in his word the sum whereof is contained in the apostles creed consisting of twelu articles Q what is the first Article A I beleeue in God the father almighty maker of heauen and earth Q what is the second Article A And in Iesus Christ his onely sonne our Lord. Q what is the third Article A which was conceiued by the holy ghost borne of the Virgin Marȳ Q what is the fourth Article A Suffered vnder Pontius Pilate was crucified dead and buried he descended into hell Q what is the 〈◊〉 Article A He rose a gaiue the third day from the dead Q What is the 〈◊〉 article A He ascended into heauen and sitteth on the right hand of god the father almighty Q What is the seuenth article A From thence he shall come to iudge the quicke and the dead Q What is the eight article A I beleeue in the Holi-ghost Q What is the ninth article A I beleeue the holy Catholick church the communion of Saints Q What is the tenth article A I beleeue the forgiuenes of sinnes Q what is the eleuenth article A I beleeue the resurrection of the body Q what is the twelfth article A I beleeue the life euerlasting Q what are the 〈◊〉 points of this Creed A Two concerning God or concerning the church Q what consider you in God A The vnity and the trinity 1 Iohn 5 7. Q what beleeue you of the vnity A I beleeue that in substance there is one only true and almighty God 1 cor 8. 4 Deut. 6 4 Q what beleeue you of the Trinity A I beleeue that in one God there are three distinct persons the father the sonne and the Holyghost Math. 28 19. and 3 16. 17 Q what beleeue you of God the father A I beleeue that he is almightie and therefore hath made all creatures good and gouerneth all things wel Gen. 1 1 Nehem. 9. 6 act 4. 24 Q what beleeue you of the 〈◊〉 A I beleeue that we being borne dead in finnes he came into the world to be a mediatour betweene God and man 1 Tim 2 5 Q what meane you by a mediator A I beleeue that he was sent to reconcile vs to his father and his father vnto vs and so to make peace between God and man Esa 9. 6 Eph 2 16 Q What is required of a mediatour A Two natures Iohn 1 14 Heb. 5. 6 Q what are they A The diuine nature and the human nature Heb 2 16 Q what beleeue you of 〈◊〉 diuine nature A I beleeue that he onely is the naturall sonne of God and therefore God and our Lord Heb. 1 3 Q what beleeue you of his humane nature A I beleeue two things his entrance into the world and the things that followed the same Luke xxiiii xxv xxvi Q what haue we to consider in his entrance into the world A Two things his conception and his birth Q what 〈◊〉 you of his conception A I beleeue he was begotten by the myraculous power and working of the Holi-ghost Luke i 35 Math i. xviii Q what 〈◊〉 you of his birth A I beleeue that he tooke flesh and was borne of a virgine whose name was Mary Math. 1 xx Esa 7 xiiii Q what be the things that followed his entrance and comming into the world A two his fufferings and his glorie Luke xxiii xxv xxvi 46 Q what were his sufferings A Of two sorts in bodie or soule Q what were his sufferings in body A I beleeue that Pontius Pilate the iudge giuing sentence his hands and feet were nailed to a crosse and thereby dying his body was buried in manner as others were and lay for a time vnder the dominion of death Iohn xix xviii 1 cor xv 3 4 Actes xiii xxviii 29 Psal. xxii xvi Q what 〈◊〉 you of his sufferings in soule A I beleeue that he suffered in his soule the fierce wrath of his father kindled for our sinnes to deliuer vs from the curse of the law Luke xxii 44 Gal 3 xiii Q what things are to be considered touching his glory A Three things eyther his glory which is past or present or to come 1 Pet 3. xxi xxii act i. xi Q what beleeue you touching his glorie past A His resurrection and his assention act 1 2 3 Q what beleeue you touching his resurrection A I beleeue that although for a space his bodie laie dead in graue yet after three dayes he raised it vp and gaue it life againe Math 28 6 2 cor 13 4 Ioh x 17. xviii Q what beleeue you of his ascending into heauen A I beleeue that his body being vnited againe to his soule he was personallie taken vp into the heauens after that he had bene conuersant vpon the earth 40 dayes acts 1 9 Q what is his glory present A He sitteth at the right hand of the father Marke 16 19 Q what meane you thereby A I beleeue that his father hath aduanced him into the highest honour and hath committed vnto him the gouernement of all things in heauen and earth Heb. 1 3 Psal. 110. 1 Q what is his glory to come A He shal come from heauen to iudge the quick and the dead Math. 25 31 Act 1 xi Q what meane you thereby A I beleeue that in the end of the worlde all flesh shall appeare before him both of those that haue bene deade from the beginning of the world and of those also that then shall be liuing and that then as an vpright iudge he shall throw the wicked into perpetuall cursednesse and aduance the righteous to euerlasting blessednes Math 25 32 33 1 Thes. 4. 16. 17. Reuel 20. 12 xiii x iii. Q what beleeue you of the Holy-ghost A I beleeue that he is God proceeding from the father and the sonne and 〈◊〉 all the children of God Rom 8 xi Q what beleeue you of the Church A Two things first that there is one holy Catholicke church Secondly that there are 〈◊〉 giuen vnto it Math xvi 18 Q what meane'you by a chruch A The whole company of the faithfull seruants of God which euer wer from the beginning which also be now and shal be to the end of the 〈◊〉 of which number I beleeue that I am one Iohn 10. 16 Q why do you call it holy A because none can be 〈◊〉 to God vnlesse he
the prayer A It signifieth So be it Deut 27 xv xvi Q what vse is there of it A It sheweth both our feruent desire to obtaine and an assuraunce to our hearts that we shall obtaine that which wee aske 2. Cor. 1. 20. Q what is a Sacrament A It is a visible signe and seale that Christ and all his benefits are giuen vnto vs. Rom 4 xi Q what is to be considered in a Sacrament A Two things his parts and his vses Math. 3 xi Q what are the parts of a Sacrament A Two the outward parts and the inward Rom. 4. xi xii Gen 17 xi 1 cor x 1 2 3 Q How many are the outward parts A Foure the Minister the word the signe and the receiuer Math. 26 26 27. Q How many are the inward parts A Foure God the father the spirit Christ and the faithfull Math. 3s15 16 Q what proportion is there betweene these parts A Euen as the Minister by the worde offereth and applyeth visibly the element vnto the body of the receiuer so the father by the spirit offereth and applyeth Iesus Christ inuisibly vnto the faithfull receiuer Act. 1 36. 37 Q What be the vses of a Sacrament A Three first to norish faith Rom. 49. x xi Secondly to be a seale of the couenant between god and vs Gen 17 Thirdly to be a badge of our christian profession Eph ii xi xii xiii A How many Sacraments are there A Two Baptisme and the Lords Supper 1 cor xii xiii and chap x 1 2 3. 4 Q what is baptisme A Baptisme is the first sacrament wherein by the outwarde Washing of the body with water once in the name of the father of the sonne andof the holy-ghost the inward clensing of the soule by the blood of Christ is represented Math 28 29 Q What is to be cosidered in Baptisme A Two things his parts and his vses Q What are the parts of baptisme A Outward and inward parts Act 2 38 Q How many are the outward parts of baptisme A Foure the Minister the word of institution the element of water and the body washed Math. 28 19 Q How many are the inward parts A Foure God the father the holy spirit Christ and the soule clensed Math 3. 15 16 Mar 16 16 Q What is the proportion betweene these parts A Euen as the minister by the word of institution applyeth the water to the washing of the bodye so the 〈◊〉 through the working of the spirit applyeth the blood of Christ to the clensing of the soule Luk 3 16 Ioh 1 33 Q What are the vses of baptisme A Three first to seale vp the remission and forgiuenesse of sinnes act xxii 16 Secondly to shew our setting and engrafting into the body of christ Gal. 3 27 Thirdly to teach vs to dy to sin and rise againe to righte ousnes Rom. 6. 1 2 3 4 Q What is the Lords Supper A The Lords supper is the second sacrament wherein by visible receiuing of the bread and Wine is represented our spirituall communion with the body and bloode of Christ 1 Cor. 10. 16 17 Q What things are to be be considered in the Lords Supper A Two things his parts and his vses Math 26. xxvi xxvii xxviii Q What are the parts of the lords Supper A Two outward and inward 1 Cor x xvi Q How many are the outward parts A Foure the minister the word of institution bread and wine and the communicant Luk xxii 19 xx Q How many are the inward parts A Foure the father the spirit the body and blood of christ and the saithfull i cor xii xiii Ioh. 6 xxvii Q What is the proportion betweene these parts A Euen as the minister by the word of institution offereth bread and wine vnto the communicants to feede thereupou bodily and corporally so the father by the spirit offereth giueth the body and blood of christ vnto the soule of the faithfull to feede vpon them spiritually i cor xi xxiii xxiiii xxv xxvi c. Q What be the vses of the Lords supper A three first to shew forth the death and sufferinges of christ with all thanks giuing i cor xi xxvi Luk. xxii xix Secondly to teach vs our communion and groweth in Christ 1 Cor x 16 Thirdly to declare our communion and agreement with our bretheren 1 cor x. 17 c. ch xii 13. Q How may wee come aright to the lords table A By preparing and examining ourselues i cor xi 28 Q What is the right manner of preparing our selues A First we must haue a knowledge of God of mans fall and his restoring againe into the couenant by Christ. Ioh xvii iii. Secondly true faith in christ ii cor xiii 5. Thirdly repentance from al dead workes daily renued for our daily sinnes Psal. xxvi 6. Lastly reconciliation to our brethren yea euen our enemies Math 5 23 xxiiii Now to him that is able to keepe you that ye fall not and to present you faultlesse before the presence of his glory with you to God onelie wise our sauior be glorie and Maiestie and Dominion and power both now and for euer Amen Iude verse 24 25 Gentle Reader I am to desire thee to amende these escapes with thy pen either altering the sence or hindering the vnderstanding The rest I remit to thy fauourable construction and correction page 6. line 13. read is heere full P. 18. l 17. and not make p. 19 l. xxi vnfitly p 37. l 3. that they are no. p. 83. l. 36. a connterfect word is fit enough for a counterfect sacrament p 88 l 7. and not accepted p. 〈◊〉 l 33 dele which is good p 136. l xv and euil workers speed p 148 l 6 by the practise and xiijj but reach eth not p 155 l 32 to baptisme P 163 lin 〈◊〉 they were admitted P 165. l. 1 accesse p 170 l xxi are not able p 179. l 22 an assurance P 201 l 1 escape vnpunished and xxii as an and 13 thus much P 209l 4 naming the P 238 l 29 and 31 change P 240 l 29 yet was he 250 l. iii inhumane P 253 l 4. all the. P. 228 l 24 in the cup. P 285 l. 22. out of the holy vse p 290 l. 4. consecration a 2 Thes 2 b Luke x 1 c Ephe 4 `8 d Ro. 1 16 e 〈◊〉 18 f Titus 1 1 g Mat 13 25 h 〈◊〉 pet 5 2 i Plutar. in vita 〈◊〉 k 1 cor 3 〈◊〉 l Ezeck 33 m 〈◊〉 4 17 Gen 28 o Psa. 138 Iuuenal li. 3. Saty. 2 p 1 sam 2 Senecade remed for 〈◊〉 Senec. de Benef. lib 3 cap 1 Cicero de offic lib. 3 Persi sati 1 1 tim 4 8 Act. xx 32 a the number of them c Vses are three d preparation to the worke consisting in Examination of our selues chap. 15 wher in weigh two things a God alway gaue his sacraments to his Church b Gen. 2 9. c Gen. 6 14. d Gen. 17. 11. e Rom. 4 11 b
of Christ. Neither must this be accounted and accepted an as indifferent ceremony to be admitted or omitted at our own choise and pleasure seeing Christ Iesus the Lorde of this sacrament commaunded the scripture hath commended the Apostles haue practised and the Ministers afterward obserued the same as the Apostle witnesseth The bread which we breake is it not the communion of the body of Christ speaking of himselfe and the rest of the Ministers of the church Besides it is an essentiall expressing and tepresentation of the passion and crucifieng of Christ as also the pouring out of the wine into the cup of the Lorde Wherefore they are to be accused and conuinced as heynous breakers of the high ordinance of Christ as we see in the church of Rome who omit this breaking of the breade as impertinent and vnnecessary and as not significant For Christ Iesus commaunded his disciples to eat that breade which he had broken and this breaking pertaineth to the end of the sacrament so that it cannot be passed ouer without neglect of the institution of Christ and of the essence of the supper The next title giuen to this Sacrament is the table of the Lord and it is rightly so called as by a verye fit name For seeing it is a Supper and a most heauenly banket it is requisite there should be a table answereable vnto it that as it is the supper of the lord so there may be a table for the administration of it From hence we conclude diuers good vses for our further instruction First of al it she weth that Christ and his Apostles in the celebration of the supper vsed a table not an altar For albeit the Apostle paule speaketh vnproperly of the table and thereby vnderstand the heauenly meat and drinke which was set vpon the table for all the lords ghuests yet withal he insinuateth and signifieth the place where on they were put to wit vpon a table In like manner our fauiour Christ at the sirst institution of this sacra sate downe at the table with his Disciples he stood not with them at the altar Now according to the example of Christ and his disciples must be the practise of al churches inasmuch as christ shedding his blood on the crosse had abolished al altars and therefore the Infidels did oftentimes reprooue and reproach the Christians because they had no Altars who on the other side desended themselues that their Altars are the congregations of such as bow themselues in prayers and the spirites of iust men which smell as sweet incense in the nostrils of God other Altars then these they acknowledge none Furthermore inasmuch as the sacrament of the body blood of Christ was accustomably administred on a Table not an Altar of woode not of stone made mouable not immouable We learne from hence that it is a sacrament not a sacrifice An altar doth inferre and presuppose a sacrifice and a sacrifice is referred to the Altar whereon it is offered But we haue not now properly and sacrifice for that were to account the al-sufficient sacrifice of christ as vnsufficient and vnperfect therefore wee are not to bring Altars againe into the church There is no vse of altars in the new testament seeing the making of them togither with other types and ceremonies of the olde testament through the death of Christ is abolished as the Apostles teacheth 1 cor 9. Do ye not know that they which Minister about holy things eat of the things of the Temple and they which wait at the Altar are partakers of the altars And to like purpose Heb xiii x. We haue an altar wher of they haue no right to eat which serue in the tabernacle that is such as retain the necessary vse of the ceremonies begerly rudiments of the Iews are fallen frō Christ. Whereby we see plainly and apparently that sacrifices and Altars stood togither and sell togither and therefore whereas they would conclude the sacrifice of Masse from the vse of the 〈◊〉 wee may inuert the reason and make it serue to eueit and ouerthrowe the sacrifice of their Masse seeing it is certaine there were no Altars Lastly we must obsorue that it is not barely called a table but the table of the LORD to teach vs to draw neare vnto it with all reuerence and regard If we measure and mark our affection in earthly things we see what care and curiosity is ofttimes vsed when men come to the table and presence of Noble men howe much greater care and conscience should bee vsed of euery one of vs when wee come to this table where the King of kings and the Lord of heauen and earth is present Wherefore to stirre vs vppe to this duty and deuotion let euery one consider and meditate thus with himselfe I am this day to be the lords ghuest I am inuited to his table I am to eate of his bread and to drinke of his cuppe I haue not in this businesse to do with man whose breath is in his Nostrils but to deale with God in whose presence I do abide who is both a beholder and iudge of all my actions to whom I shall either stand or fall If I come in hypocrisie he will find me out before whom all things are naked and open if I come fitted by faith and sanctified by repentance I shall receiue Christ and all his merits to my endlesse comfort Thus much sufficeth to bee considered touching this title of the Lords table The last title of this Sacrament remaineth to be handled being called the new testament or will of Christ from whence wee may gather diuerse vses as good conclusions from this doctrine For first it teacheth that there is a double testament and couenant of God made to his people one of workes the other of grace one of the law the other of the Gospell as Ioh. 1 17 The law was giuen by Moyses but grace and truth by Iesus Christ. And Ier 31 31 32 I will make a new couenant with the house of Israell and the house of Iudah not according to the new couenant that I made with their fathers when I tooke them by the hand to bring them out of the land of Egypt the which my couenant they brake although I was an husband vnto them But this shall be the couenant that I will make with the house of Israell after those dates saith the Lord I will put my law in their inward partes and write it in their heartes and will be their God and they shall be my people The couenant of the law is a couenant where in God hath promised to his people all blessings corporall and spirituall temporall and eternall vnder the condition of perfect obedience Leuit. 26. Deut. 28. And hath threatned all curses and death it selfe to all that continue not in all parts and points of the law to do them The couenant of grace ratisied by the death and blood of
christ is a couenaunt wherin god promiseth his loue and 〈◊〉 for euer to come vpon all that beleeue in his son assuring them of remission of sinnes and eternall life requiring of them onely faith in him as Iohn 3. God so loued the worlde that be gaue his onely begotten sonne that such as beleeue in him should not perish but liue for euer Againe if this sacrament sealing vppe the new couenant between God and man haue the name and nature of a wil or testament then it serueth to condemne the church of Rome that adde and alter mingle and mangle this sacrament at their owne pleasure For the Apostle teacheth Gal 3 15 Though it be but a mans couenant yet when it is confirmed no man doth abrogate it or addeth any thing thereto And Heb 9. 14 Hee is the mediatour of the new Testament that through his death they which are called might receiue the promise of eternall inheritaunce for where a testament is there must be the death of the testator for the testament is cōfirmed when men are dead for it is yet of no force as long as he that made it is aliue If then the Testament of man may not be abrogated or altered much lesse the testament of God confirmed by the death of the mediator Notwithstanding such is the sacriledge and presumption of that Antichristian church that the idolatrous 〈◊〉 as a bottomlesse gulfe hath ouerturned and swallowed vp the Lordes Supper turning the Sacrament into a Sacrifice administring it in a strange tongue taking away the cup from the people of God making prayers for the deade bringing in their carnall presence 〈◊〉 a monstrous 〈◊〉 setting vp a new Priest-hood a new sacrifice a newe Altar and lastly feigning vses and ends thereof which CHRIST neuer appointed the Apostles neuer acknowledged the churches succeeding neuer confessed or practised Now Masses are mumbled in memory of the Saintes they are helde auaileable not onely for the liuing but for the deade they are iudged profitable against stormes and tempests they are thought a soueraigne remedy against euery sore and sicknes of the body heathfull and helpefull for such as are going to warre to couer their heades in the day of battell as a shielde of brasse and to preserue them from the sword of the enimy good against 〈◊〉 and sorceries and fit to be applied to make tryal and proof whether a man be guilty of the crime and accusation laide to his charge But what are all these strange vses but strange abuses yea strong fancies and delusions of the man of sin burying in perpetuall forgetfulnes the true endes for the which Christ Iesus ordained his last supper All these being pestilent corruptions of the sacrament of the supper and fraudulent additions to the last wil and testament of christ do lay open to the full the 〈◊〉 abhominations of the Church of Rome the mother of 〈◊〉 Lastly the name of Christs last will and testament giuen to this sacrament serueth for the great comfort of Gods 〈◊〉 For heerin we shal find al things belonging to a ful and perfect testament For Christ Iesus is the testator all faithfull christians are appointed heires the angels are as the ouerseers the Apostles are the witnesses the legacies bequeathed are not lands and possessions or great summes of mony for the sonne of man had not where to lay his heade nor the kingdomes and gouernementes of this world for his kindome is not of this world but the forgiuenes of sinnes and euerlasting life obtained by the body of Christ giuen and his blood shed for vs and our 〈◊〉 Wherefore if God haue so loued vs if christ haue not spared his owne life to giue vs life and saluation how bitter ought our sinnes to be vnto vs and how ought we to striue against them If we will hate enimies heere are enimies for vs to hate if we will 〈◊〉 reuenge against enimies let vs fight against them that seeke our ouerthrowe and the destruction of our soule and body There is no reconciliation and attonment to be made with these enimies if thou kill not them they will kill and condemne thee for euer Hitherto of the names giuen to this Sacrament Chap 2 What the Lords Supper 〈◊〉 AS we haue in the former Chapt. considred the names and titles attributed to this Sacrament so now wee will see what the Lordes supper is For we shall neuer vnderstand the nature thereof except wee be able to define or describe it Therefore the Lords supper is the second sacrament wherein by visible receiuing of bread and wine our spirituall communion with the body and blood of Christ is represented This description is plainly proued by the institution of Christ by the first celebration of it and by other apparent testimonies of holy scripture First I say it is the seconde sacrament because such as haue interest in the Lordes supper must be first partakers of the other Sacrament for Christ and his Apostles ministred it to those that were before 〈◊〉 And howe shoulde they be continually 〈◊〉 and fed at his table who are not knowne to be of his house nor admitted members of his family We must be receiued into his protection and lurisdiction before we sit downe at his table for our refection They then that are in the house must be 〈◊〉 and fostered in the house the seuerall partes of the family haue the priuiledges of the family it is not lawfull to take the childrens bread and giue it vnto strangers Now baptisme is the true bath of our soules to clense our sores and an honourable badge whereby we are dedicated to the seruice of Christ and haue interest in the priuiledges of the church sealed vppe being partakers heereof wee come with comfort to the Lords supper Vnder the Lawe none 〈◊〉 were admitted to the passeouer If astraunger will obserue the 〈◊〉 let him circumcise all the males that belong vnto him If then the vncircumsed had bene admitted the passeouer had bin prophaned Wherfore it is not enough for vs once to be baptized and admitted into the number of the people of God we must also be partakers of Christs supper When as by baptisme we are brought into the church of God we are afterwarde nourished by this heauenly banquet to eternall life Again I say in the former description that by the bred and Wine the bodie and blood of Christ are represented Heerein consisteth the substance of this Sacrament he was 〈◊〉 giuen for vs and his blood was shed for the remission of sinnes least our faith should wander least our hope should wauer Therefore he saith to his Disciples This is my bodie which was giuen for you this is the cup of the new testament which was shedde for you and for many for the remission of sinnes Now that the description of the lords supper is prooued let the vses there of in the next place be declared Heereby