especiallie that they feel Christ to be there for ever in him to be begotten to an everlasting fellowship with God and his Church a communion of all benefits with them and this preparation S. Peter being asked teacheth Act. 2.38.39.40 and so the nature of this Sacrament requireth In the work it selfe they are by faith liuely to behold and applie in the outwarde inward relatiō of washing Christ given to wash them in their new byrth for euer vnto justification and sanctification as is commanded to Paule Act. 22.16 In the vse they are alwaies afterward to be strēgthened that they are one with God for ever that in their temptations they shall not fall away that they shall stand that their seruice to God is acceptable c. and this Paule vrgeth to the baptized Rom. 6.2.3 c. and 2.2.11.12.13.14 This therefore must alwaies be before vs to comfort vs. The Parents of the infants before they bring their children to be baptized must cal to mind the mercifull covenant of God towardes them and their seed by their experience they must assure themselues of their child and they must also remember the ordināce of God who they having brought their children in his covenant holie seed by grace wil haue it also sealed vp in their flesh for which cause they must earnestly desire it with al speed that may stand with order and publike assemblie of the Church to hasten it Gen. 17.10.11.12 And the wrath of God against Moses for deferring it doth shew this dutie Exod. 4.24.25.26 In the worke it selfe they are reverentlie to offer it to God his Church and by his Minister with the publike praiers of Gods church receiue that seal in the flesh of their child as is prescribed and in the mother tongue giue such a name as may stand with the reverent worke of baptisme and the solemne inuecting of the child into the fellowship of the Church Luk. 1.59.60.61 c. After they are to apply this worke vnto themselues to make them diligent in catechising and nourishing vp their children in discipline fit for children and admonition of the Lord because they haue once receiued that seale which doth seale vp that God will circumcise the hearts of their children as well as theirs Gen. 17.13 Deut. 30. The whole bodie of the Churche ought with knowledge of Gods couenant and joy of a member to be added to the Church addresse themselues to this worke Luke 1.59 In the worke it selfe they must with attention to the worke joyning also earnestlie in praier receiue assurance of a fellow member so receiving him with one consent and heart in which respect they were said to circumcise and may be now to baptize Luke 1.59 Afterwarde it must stir them vp to all loue vnitie fellowship and communicating of giftes and priviledges with the partie receiued Ephe. 4.1.2.3 c. OF THE SACRAMENT OF the Lords Supper 1. Cor. 11.23 c. For I haue receiued of the Lord that which I also haue deliuered vnto you to wit that the Lord Iesus in the night that he was betraied tooke bread and when he had given thanks hee brake it said Take eat this is my bodie which is broken for you This do you in remembrance of me after the same maner he took the cup when he had thanked saying This Cup is the new Testament in my blood this doe as often as ye drink it in remembrance of me c. In this text concerning the Sacrament wee must consider how Paule here setteth downe two things Frst he setteth down generallie what he deliuered which is declared by relation of Christ Then the particular that he received is repeated where the Sacrament is set forth by the circumstance of time in the night by the partes of it in Christs worke the bread 24. the cup. 25. That which I receiued out of this is gathered that nothing in the matter and form of administration and order of the Sacraments should be altered nothing added nothing taken away but all done as Christ hath prescribed as hath bene declared further afore The circūstance of the time was in the night he was betrayed and this was vppon especiall cause because the Supper of the Lorde was to be administred after the Passeover in steede wherof it came that being abolished and then ceasing at the death of Christ nowe this being done vppon a particular occasion the time is not to be held but vpon the like particular occasion and we may finde the time changed by the Apostles Act. 2.42 20.11 So that this is for edification that wee may bee fittest to that worke and for comelines in the time of peace to do things which are solemne and publike in comely time which is the day for good order because in the day order may be best kept and therefore is fitly changed of the Church into the day THE DECLARATION OF THIS SACRAment gathered of the parts of the Supper as it is described by Paule The Supper of the Lorde is a Sacrament of the couenant of God wherein by the Ministers blessing breaking and deliuering of breade with saying this is the body of Christ c. by his blessing deliuering a cup of wine saying This is the newe Testament in Christes blood vnto the members of the Church which are able to examine themselues by their receiuing eating and drinking of the same is liuelie represented and offred to all but truely applied to the receiuer with faith the giuing and receiving by faith the verie bodie and blood of Christ crucified so who Christ with vnfeigned thanksgiving to God for the liuely shewing forth representing the death of Christ spiriual applying of the same by faith to the mutual continual full nourishment together in and by al the merits of Christ the promises of God in him vnto eternal life THE FVRTHER CONFIRMATION AND opening of this Declaration HEre we see first the outward work is to be considered then the inward The outward work in his parts first of the bread then of the cup. Yet this is generall to both that they are blessed that is expounding the institution of God and the vse of the same by prayer and thanksgiving are put apart frō their common vses to that which is holy by Gods ordinance receiue a propertie they had not afore to nourish our soules as is at large declared aboue Now that this is set downe in the first place it is the order that Christ hath observed and wee are to follow that which is fit for the workes following For when as the breaking powring forth giving c. of the bread and wine are Sacramētal works that is such parts of this work as haue relation with the inward do offer represent and seale vp it may not bee that these or any of them should be first done then this working of blessing come after because they haue their forme and force to be sacramentall works
frō hence In the first part the breaking of the bread commeth to be considered which is so plainlie set forth as a worke and hath relation to the tormentes of Christ on the crosse for vs for in that bread is broken that it may be eaten it doth liuely set before vs that Christ was tormented for vs and for our nourishmēt and as the Apostle saith from Christ my bodie which was broken for you although it be true that not a bone of Christ was broken and so breaking is not here taken properlie but by a similitude for weeping tormenting c. as he was pierced crucified and on the crosse made a curse for vs and as the Prophet saith Hee was wounded for our transgressions hee was broken for our infirmities the chastisement of our peace was vppon him and with his stripes we are healed Esay 57.5 So then this is to be done plainelie in the sight of all and all ought to giue diligent heede and waighty consideration of these things with vs. Giuing of bread This is gathered because hee saith take eate c. And it is plainly expressed of 3. Evangelists as that which may not be omitted because being the Ministers worke to vs it doth represent the person of God in 3. persons giuing christ his body blood to norish vs. For they are the dispēsers of Gods mysteries to dispēce vnto vs the spiritual nourishment in these things Saying This is added also plainly according to the cōmandemēt of Christ who willed thē to do this the Ministers that which Christ did the people that which the Disciples did S. Paule sheweth that which Christ did is to be done of the church in this heavēly bāquet the ministers doing that which appertaineth to thē the people that which belongeth to them this is necessary for it is not meet for the Minister in delivering to be dumbe but he sheweth vs our duty he sheweth what is offred givē by the outward signs what we are to receiue by faith as well as bodilie Now although the words here in Paul some other Evāgelists do differ yet this sence commeth to one and the holie Ghost doth giue vs liberty to take which we will for edification to shew that the force lieth not in the wordes but in the matter signified by them and yet therewithall to giue vs a certaine rule which we might follow Onelie this is to noted in all that which our Saviour Christ Iesus prescribeth that the words be spoken generallie to all and not speciallie to one both because that is the fittest to note out the fellowship and communion of the Church in this work the person of Christ by the Minister bidding all his guests with one loue as from him to be merie and eate with faith one spirituall meat together which also doeth plainlie confute the Papists privat communions of the Priest and his boy which as it hath bin confuted generallie so here it sheweth that they goe directlie contrarie to Christs institution the Apostles practise who wold haue it a banquet for all that were fit to receiue Neither is there profite in this order of Christ in this respect alone but herein our faith is further succoured when we may together and with one heart applie our selues to the meditation and fruit of this speach of Christ by the Minister which in the particular speaking doth both lose that our working together and maketh the minds of Christians hang the longer in the waiting for this sentence and the comfort of it and their minds are offred vnto greater occasion of slips and withdrawings by humain infirmitie when these things are prolonged which may more effectuallie be done together speedily wherfore this also is to bee kept and wee to vse it for our comfort for although this be not that which if it bee done otherwise than it ought doeth take away the vertue of the Sacrament neither is anie to abstaine from it because it is a blemish not a plaine deforming and destroying of the worke yet it is to bee kept from the former occasion The meaning of the other words This is my bodie shal vpon more fit occasions be farther opened afterwarde In the Cup the same order is to be observed and that proportion of the outward worke in giving c. as in the bread according as S. Paul doth expresse he did likewise in the cup onely here is to bee considered that same analogie which the work hath in both these partes that bread is giuen apart the wine apart which as it doth shew a ful nourishment a feast which is neither meat alone nor drink alone so hath it an excellent analogie with Christ crucified whome wee receiue as one that hath bene slaine for vs whose flesh we haue for meat indeed his blood for drink indeed that we might haue full pefect nourishment in him as our Saviour Christ expresseth Iohn 6.54.55 c. which both are liuelie representation and sealing vppe not of Christ alone but Christ crucified and giuen vp to be a ful and perfect nourishment even meat and drinke vnto vs. This the Papists destroy cleane take away from the people to maintain their transubstantiation they teach that the bread being turned into the bodie hath blood in it and as well might they make another reason to giue the cup alone wherein also is the bodie for in Christ the one is no more the blood with the bodie than the bodie with the blood They alleadg indeed that it is said Act. 2 they cōtinued in breaking of bread Act. 20. They came together to break bread Whereby they gather it was ministred vnder one kinde But this is grosse blindnes of theirs that they cannot see that as in the Hebrew phrase to eat breade by a part for the whole is to receiue whole norishment so in this manner of speach is noted the whole Sacramēt as on the other side in the former place of the Corinths that to be made to drinke into one spiritual drinke doeth note out the whole Supper and none ever imagined yet that the cup might bee administred alone And why may they not imagine as well that they blessed not the bread as the cup. 1. Cor. 10 26. because Paule saith The bread which we break and nameth not blessing This is therfore but a wicked shift to displace the plaine ordinance of Christ Do this in remembrance of me vers 25. They doe cōtrarie to the custom of the Church when as they receiued from the Apostles that Christ did so so they practised it as is plaine by this chapt 25.26 And againe they destroy the doctrine of S. Paule concerning the one principall vse of the Sacrament which is to shewe forth the death of Christ which is liuelie done when both are delivered the one for flesh the other for blood but not otherwise and therefore he saith As often as yee eat this breade and drinke this
instructed him 2. What shall I say my sonne What thing O sonne of my wombe And what O sonn of my desires 3. Giue not thy strength vnto women and to those that worke that kinges may be abolished Here the Church may not bee deprived for honour gaine or such fleshly respectes of meet Ministers In their ripe age their dutie is to giue their children that which may help them in this life and also if they haue not the gift of continencie to counsel them to governe them vnto a fit and religious wife such as is fit for the duties afore-named 1. Cor. 12.14 For I seek not yours but you For children ought not to gather treasures for their prarents but the parēts for the children Gen. 24.2 Put thine hand vnder my thigh 3. That I may bind thee with an oth by the Lord God of heaven and the God of the earth that thou wilt not take a wife vnto my sonne of the daughters of the Cananites amongst whom I dwel 3. But that thou wilt goe vnto my country and to my kindred and take a wife vnto my sonne Izhak Ruth 3.1 Afterward Naomi her mother in law said vnto her Should I not seeke rest vnto thee that it may be well with thee So 1. Cor. 7. c. Contrarie to this is the neglect of their life to come to make matches only for carnall respects suffering them to liue wantonlie and vncleanly not seeking the remedie appointed The proper duties of both is commonly towards them in their infancie The fathers dutie is with al convenient speed that may be according to the assemblie of the cōgregatiō to present the child for the first Sacrament and there to giue a name in the mother tongue which may haue a godly significatiō fit for that work Contrarie to this is deferring of that work for trifles or vnmeet causes a giving of a name in another tongue a prophane name Gen. 25 25. And the firste came foorth roughe being all over as an hairy gowne and they called his name Esau 26. Afterwards his brother came forth whose hand held the heele of Esau therfore everie one called his name Iacob Luke 1.59 And it was so on the eight day they came to circumcise the babe and called him Zacharias after the name of his father 62. Then they made signes to his father how hee would haue him called 63. So he asked for writing tables and wrote saying His name is Iohn and they marveiled all Gen. 4.25 And after Adam knew his wife which brought foorth a son and called his name Sheth For said she God hath laid vp for mee another seede for Abel whome Kain slew Gen. 19.11 Furthermore the Angel of the Lord said vnto her Behold thou art with child and thou shalt shortly bear a sonne therfore call his name Ismael because the Lord considereth thine affliction 15. Therfore Hagar brought foorth vnto Abraham a sonne Abraham called the name of the sonne which Agar brought foorth vnto him Ismael So the Greekes in Greek as Timothie The feare of God Act. 16. Then came he to Derbe and to Listra and behold a certain Disciple was there named Timotheus a womans son which was a Iewesse but his father was a Grecian And the Latines in Latine as Tertius Rom. 16.22 I Tertius which wrote out this Epistle salute you in the Lord. The proper dutie of the mother is to nourish it vp if she be able with her owne milke and to waine it and performe all such motherly care and dutie 1. Tim. 5.10 If she haue nourished her children if she haue lodged strangers c. Gen. 21.7 Furthermore she said Who would haue said vnto Abraham Surely Sarah shal giue children sucke but I haue borne a sonne in his old age 8 And the babe grew and was wayned Abraham made a great feast what day Isaac was wained 1. Sam. 1.29 So the woman abode that shee might nurse her sonne vntill shee had brought him vp Luc. 2.12 And this shall bee a signe vnto you you shal finde the child swadled and laid in a cratch Contrarie to this is the tendernesse of many mothers that bring on them the threatning of the Prophet willinglie of barren breasts which should go only with a barren womb Hitherto of their duties as they be parents Now followeth their duties as they bee maisters and maistresses where besides these common both to children and servants this is proper in regard of servants that not onely according to justice they pay them their due wages but also otherwise helpe them comfort them liberally reward them as far as christianitie liberalitie in equalitie shall binde them Contrary to this is to retain their wages to exact of them to oppresse thē or onely reward them strictly according to the exact deserving Coloss 4.1 Ye maisters doe vnto your seruauntes that which is iust and equal knowing that ye also haue a maister in heauen And these are the duties which they must performe in their life time Al which must be shut vp with setting order for al things at their death with especiall exhortations and praiers for religion for vprightnes in their callings for peace order after them Esai 38.1 In those daies Hezechiah was sicke vnto death Esaiah the sonne of Amos the Prophet came and said vnto him so saith the Lord Giue precepts vnto thy familie for thou shalt shortly die and shalt not liue 1. King 2.1 And when the daies of David drewe neere that hee should die he commanded Schelomon his son saying 2. I shall shortly depart after the maner of all the world but be strong and be a man 3. And keep the ordinances of the Lord thy God by walking in his waies keeping his statutes commandements and his judgments and his testimonies as it is written in the lawe of Moses that thou maiest prosper in whatsoever thou shalt doe and whither soever thou shalt turne thy selfe 4. That the Lord may perform the woorde which hee promised mee saying If thy children shall keepe my way by walking before me in faith from their whole heart and their whole mind saying I say there shall not be cut off vnto thee a man from the seate of Israell 5. Moreover thou knowest what Ioab the sonne of Zerviah hath done vnto me what he hath done to the two Captaines of the hoste of Israell Abner the sonne of Ner and Hamasa the sonne of Iether whom he slewe appointing slaughter of warre in peace as he hath put the bloud of slaughter of warre on his girdle which was about his loines and in his shoes which were vpon his feete 6. Wherefore doe according to thy wisedome neither suffer his white head to goe down to the graue in peace 7. But exercise mercie towardes the sonnes of Barzillai the Gileadite let them be amongst those that eat meate at thy table because likewise they came vnto me when I fled from Absolon thy brother 8. To be short Schimmhi the sonne of Gera
Corint 9 8. For ruling of his Church by his word Rulers who haue the care of soules committed to them Heb. 13 17. Iames. 5 14. Act. 14 23. And some of them to labor also in the word one by teaching another by exhorting some to attend vnto maners watching ouer the people to admonish them to comfort theÌ„ to pray with them when they be in distresse c to ioine with the others in the rest of the governing of the Church Also for the better relieving of the poore distributers of the Church reliefe Act. 6 2 Rom. 12.8 1. Tim. 3.7 c. Al which we must know delight in procure and everie one according to his owne calling set forward as Psal 27 4 42 23. 1. Chro. 13 1 29 6 7 8 9 c. 2. Chron. 15 3 12 13 29 30. Hag. 1 4. 14. In all these thinges commanded forbidden we may easily feele severall sinnes and corruptions by due examinatioÌ„ of our selues severally in every one but Christ hath by his death satisfied for our sinnes Rom. 4 25. and hath bin zealous in the obedience of the partes of this law that in him we may haue perfect obedieÌ„ce yet so as by his death we more and more die vnto these sins by his resurrection be made liuely to serue the Lord sincerely according to his will Hitherto of the commandement it selfe Now followeth the reason which is drawen from a double propertie of the Lord his jelousie in wrath and his mercie For I the Lord thy God .i. euen then being joyned vnto thee by my mercifull covenant as a husbande to his wife Chap. 19 6. A strong God The first title is added to note his great power to doe what he will so that being perswaded in the first propertie of his readines to punish and in the second of his readines to reward And first in this of his power we need not to doubt at all such vse wee should make of his titles Psal 2 12.115.3 10. Iealous This is a kind of speach taken from maried folks Hos 2 2. Ezec. 16. who cannot abide their wiues should giue either in affection or in gesture countenaÌ„ce or any maner of behavior to others that which appertaineth to theÌ„ only and by this we gather the greatnes of the sins either of grosse idolatry or any couÌ„tenance vnto it This jealosie he setteth further forth by the fruit that the Lord punisheth severely this sin Visiting iniquitie .i. punishing this sin or the transgression of this Law in dissoluing this holy band for so the generall word iniquitie and evil is taken sometimes for some speciall great sin as Deut. 17.2 psa 78.39 And here it appeareth that it must be so taken because it is not a reason of the whole Law but of this commandement onely This is further declared by the persons on whom it falleth The third and fourth generatioÌ„ Which is both because by the fathers sin disanulling the covenant by idolatrie the child falleth out of the same and continuing in that fall is punished justly for his own sin his fathers both Mat. 23.25 And therfore that which is added declareth those which are punished Those that hate me That is those that securelie commit spirituall whoredome against this commandement so this is nothing contrary to that Ezec. 18. Exercising benignitie This is the second propertie wherein the Lord declareth his reward towards the keepers of this Law that is free liberalitie or bountie for so the word singnifieth in receiving them into a covenaÌ„t of life and blessednes yea and that eternal Act. 2.37 Out of this we learne that as a childe to his father when wee shall doe all that is commanded wee are but vnprofiâ—able servants and haue done but our dutie and as if our father leaue vs no patrimony are we lesse bound to doe our dutie So if the Lord had not bound himselfe by his covenant which came from his free vndeserved goodnes could we haue claimed any thing by fulfilling because we did but our duty for the mercie of creating vs in great dignitie according to his own likenes and righteousnes But now hauing so many times offeÌ„ded since the knowledg of his grace and lying in his wrath both by natural corruption continuall serving of sin from the same daylie now is it not mercie onelie without all deserving when hee giveth vs by imputation the righteousnes of his Son and so eternal life and then transforming vs vnto his likenes againe when we are first set freely in possession of eternal joy This is inlarged by the persons to whome this is graunted To thousand generations Which sheweth that the Lord in respect of vs setteth his mercie aboue his justice But he setteth them forth by their fruites that be partakers of it That loue him and keep his commandements By loue he noteth that this should be the fountaine from which the outward obedience of this commandement shuld spring so that if we loue not delight not in the partes of his worship because in trueth wee loue him and his glorie These things are abhominable Ioh. 14.23 His commandements Here as iniquitie was put for the spiritual whordome against this commandement so commandements are put for the severall partes of obedience in this precept as the circumstance of the place doth shew by which we see all good intents are shut out As they haue bene severely punished of the Lord. Deut. 4.15 Esa 30.21 1. Chro. 15.13 2. Chron. 13.10.11 Hitherto of that coÌ„mandement which hath prescribed vs the severall partes or outward means which we must loue desire c. in his worship which we giue him 3. Command In this commandement as afore wee must consider first the precept then the reason The precept is Thou shalt not take the name of the Lord thy God in vaine Take that is make any vse for the word signifieth to take vp or lift vp on our shoulders The name of God is his memoriall amongst men which beeing in his titles most properlie is given to them whether drawen from his nature as Iehovah the Lord or his properties just holy merciful c. The God of Abraham Iacob c. Exod. 3.15 Hence because the Lorde in excellencie is remembred in his workes by likenes they are called his name Psal 8.2 2. Chro. 6.32 Much more his Gospel Act. 9.15 His Sacraments Mat. 5.6 Also true praier is the honouring of his name and euill the prophaning of the same Gen. 4.26 Mal. 1.11.12 Therefore here hee comprehendeth all these and forbiddeth to vse vainly that is vnrevereÌ„tlie rashlie falsly or hypocritically lightly or vnprofitably all which are vttered by the Hebrew word so that by the contrarie here is commaÌ„ded to know allow loue desire practise the true vse of Gods name in all the outward means of his worship by being prepared reverently to take it vp by bringing the proper affections in the vse of it
persons must offer giue Iesus Christ God and man vnto vs which is set forth by the Minister who beareth their authoritie and doth performe this outwarde worke which hath relation to the inward So the Sonne is said Math. 3. to baptize with the holy Ghost when he by the holy Ghost doeth apply himself as he is God man crucified to wash c. Neither can the Father possiblie be shutte out who by the Sonn through the holy Ghost worketh as they are one as his work is especiallie noted Col. 2. al three jointly Tit. 3. are comprehended for that work in baptisme the like is to be said of the Supper of the Lord for the Father hath sealed vp the Sonne the true bread from heaven and doth teach vs draw vs and giue vs it and power to receiue it both in the word and Sacraments And the Son also giveth his flesh to be meat in deed and his blood to be drink in deed both in the word alone also in the Sacraments Ioh. 6.27.32.37.40.45 46.57 Which place is not proper to that given of Christ in the worde alone or in the Sacraments also but common and general to both Now as the outward offering and giving hath relation to his inward so also the outward receiving or having applied hath relation vnto the inward So in being baptized we are said to put on Christ to be washed with him Gal. 3.27 So in taking and eating the bread we are to receiue and turne to spirituall nourishment Iesus Christ and therfore it is here said that we are all made to drink into one Spirit that is into spirituall nourishment out of Christ And this is the true relation between the inward outward matter with the applying of the same Nowe wee must consider the effectes or working of the holy Ghost by outward signes in regarde of the inwarde matter to which they haue relation Where first it is to be noted wee speake of the holie Ghost to declare that God hath not given the effectes and workings following to these instrumentes as faculties or properties which are naturallie in them as that water should aswel by force inherent in it wash our consciences frō dead workes to serue the living God as it hath vertue to wash our bodily filth away and to cleanse vs but onely that God hath chosen them as his instruments to worke by not by any propertie in them but by vertue which the holy Ghost doth work by them so that as Paule saith of the ministery of man generallie Paule is nothing in planting nor Apollo in watering but God which giueth the increase The same must likewise be vnderstood especially of the Sacraments And therefore it is said We are baptized into one body by one Spirit So that indeed the whole cause that in Baptisme wee are set in the bodie of Christ is from the holie Ghost Therefore it is said Iohn doeth baptize as the Minister with water but Christ as the Lord with the holy Ghost Mat. 3. Therfore all this working of the inward graces is giuen to the holie Ghost 1. Cor. 6. Tit. 5.5.6 And so Paule sheweth he was exhorted to wash away his sins in Baptisme with calling on the name of God who only should work that worke This being learned against the Papists we may know that the work of the Sacraments commeth not from the very worke wrought but from Gods Spirit working in and by the same and that working is by the worke of faith in Gods children Now the effects of working as they are seals both which are distinctly noted of the Apostle as signes Rom. 4.12 in that by their relation with the spirituall matter they doe liuely set forth to the vnderstanding by many senses as feeling seeing c. the inward spiritual matter to which they haue relation the doctrin of the word of God being annexed So the Passeouer was a signe vpō their hands a frontlet between their eies that the doctrine of God might bee in their mouth Exod. 13.9 Whereby we see it is become a Schoolmaister by the worde more excellent than the worde alone that even the doctrin of God may be more liuelie spoken of Now it is not a signe only to set forth liuelie represent vnto vs these thinges by outwarde means but also to offer from God in trueth all those benefits in Christ which are represented for God doth not dally but doeth trulie offer in his Sacraments to all that are admitted vnto them all that which is there signified And therefore it is said of S. Paule That al did eate of that spiritual meat all did drinke of that spirituall Rocke which was Christ 1. Cor. 10.23 c. Because al did eat that spirituall meate which did offer vnto them the spiritual Manna al did drink of that Rocke which did follow them and was in shew and representation a true and very offering indeed of Christ But some of them receiving only the outward signs did neglect or refuse the spirituall grace so liuelie represented and trulie offered them The second effect and working which is only in the children of God and those which are of discretion by faith alone doth seale vp that is more surely firmly certainlie comfortablie apply Christ vnto vs and al his gifts necessarie for vs according to the covenant and promise of God in him So that this vse of the Sacraments is plaine that although Christ be bodily absent yet he is trulie indeed by faith present with all his benefits trulie receiued and so his communion fellowship applied vnto the true receiuers Only this is the difference that in the word and by the word alone our faith is wrought we trulie receiue Christ by faith but in these Sacraments our faith is quickned confirmed and increased so doeth more fullie liuely and comfortablie applie Christ and his benefites Both these are verie manifest in the Scripture The first that indeed Christ with his benefits is in and by these signes as by instruments receiued For we are said to be baptized here into one bodie that is by baptisme to be ingrafted into one body and haue bin made to drinke into one Spirite that is one spiritual drinke of the blood of Christ so trulie and indeed Christ is put on we are truly planted into him his death resurrectiō c. Gal. 3.27 Rom. 6.3 We are washed wee are saved not by the outward work done as the Papists imagin not by putting away of the filthinesse of the flesh but by the answer of a good consciēce throgh the resurrectiō of Christ 1. Pet. 3.21 So in the Supper it is most apparant the breade which wee breake is the cōmunion of the bodie of Christ so that we which receiue communicate Christ in by these signes as the whole order and institution shall make this more manifest afterward Now the other pointes that these are seales not first to giue but more firmlie surely and cōfortablie
cup you shew forth the Lords death till hee come Also they doe therby destroy the properties of all nourishment mentioned before Let vs therefore hold fast and rejoice in the perfect and most full ordinance of Christ and let vs not forgoe the comfort we haue in this point There followeth that this must be deliuered this is spoken to those which are able to examine themselues which thing is proper peculiar to this Sacrament and that which Paule vrgeth after in this place approueth the same A man must examine himself and so come to this table c. And in the Passeover their children were not admitted but such as could inquire and be instructed of their fathers that the same might be a frontlet before their eies and a signe vpon their handes that the doctrine of God might be in their mouthes Exod. 13.8.9.10 12.26 27. Indeede if we marke and way the matter well the difference of the outward worke here from that in baptisme doth by proportion require this For although those that are of discretion and are to be baptized must make profession of their faith and repentance because otherwise we cannot know they are within the covenant of God and it is meet that they having discretion to vse the seale of God aright should shew they are so prepared to doe it yet for all that wee see the verie washing of water doeth not require discretion in him who is to be washed because we can wash and cleanse wel those things which haue not onely no vnderstanding but not anie sence But where there is required a reverent giuing hearing of that which is spoken and vnderstanding a reverent receiving and eating that wee so cannot be in the outward worke even with one discretion to consider of whome to take to vnderstande what is said what to be done which discretion if God will haue in the outward work what doth he thereby but plainly declare that there is required vnderstanding of what Gods spirit doth speak who giveth the true bodie of Christ what we shal receiue by faith what it is to eate it spirituallie and be nourished by it Let vs therefore hold also this fast and therefore let none presume to come hither but seriouslie examining himselfe Let not the Pastours presume to prophane the holie thinges of God by admitting anie they havuing not prepared and tried Zopho 3.4 2. Chron. 35.6 The outward worke of the Minister wee haue seene there followeth the outward workes of the Church which are besides the hearing and beholding of the former as hath bene noted the especiall receiuing eating and drinking these are commanded of Christ haue bene alwaies perfourmed of the Church that Christians might bee partakers of the Table of the Lord. 1. Cor. 9. and all might eate as the Israelites did one spirituall meat and drinke in this Sacrament wherein is confuted the madnesse of the Papistes who doe shut out manie of the people from this work and therefore destroy the Sacrament which without this is no Sacrament do take away the forme of it and vse for comfort which is that they might eat drinke receiue c. according as they are consecrated broken and deliuered to this end as wee haue seene before They I say wickedly take away this bid them fall downe worship it acknowledge it the verie sacrificing of the bodie and blood of Christ non of al which they haue receiued of Christ and therfore should not deliver it in his name but the cleane contrarie for to eate and worship with not teaching are contrary to offer to another as a sacrifice which must be geuen to vs to eat for when they imagine to offer they doe cleane contrarie Thus the spirite of Babel hath confuted all and turned light into darknes But let vs remember these actions are of the substance of the Sacrament commanded of Christ preciselie and for the which al the other actiōs are as appeareth plainelie by the institution of Christ and therfore may not bee omitted vnlesse we will lose the whole comfort of the same The worke of receiving hath his proportion with the true receiuing of Christes bodie blood crucified which is done by faith for as he dwelleth in vs onelie and is vnited to vs onlie by faith Ephe. 4.37 Galat. 3.25 so the receiuing which is inward and hath proportion with the outward must be by these means alone And so is the eating and drinking nothing but that worke of faith whereby Christ is so applied as wee feele our selues to drawe one spirituall nourishment by faith from him as shall be after declared So then we doe see howe excellent this outwarde worke is if we consider aright the partes of the same and the proportion they haue with this inward whereunto now let vs come and brieflie touch the same The worke which is here represented and offred to all and sealed vp to the faithful is God giving in Christ and our receiving of the body and blood of Christ crucified and so of himselfe When we say that Christ his bodie and blood is not onlie offred and giuen but of the faithful receiuers therof is sealed vp therby we said that we acknowledged and helde Christ to be present in deed even as in baptisme therfore his body and blood because it is received and is our meat indeed as we shal see afterward But we doe not holde that he is bodily present in and with the bread or that the bread is turned into his bodie for as we haue grounde of the former because Paule saith The bread which we breake is it not the cōmunion of the body of Christ The cup that we blesse is it not the cummunion of the blood of Christ That is an instrument whereby truely is communicated by the working of the holie Ghost to our faith the very bodie and blood of Christ so the wordes This is my bodie that is an instrument which offereth and representeth to all one bodie and sealeth vp the true receiving of his verie bodie and blood as shall be prooved by and by in the confuting of the adversaries the Papists which holde that the breade is turned into the body of Christ because this is my body must be properlie takē The Lutherians say also that the bodie is bodily and locallie with or in or vnder the bread because this word is must be taken properlie Now their reason why it must be taken properlie is because in the Sacramentes the speach must be proper fit which is a fals vain opiniō For what spech is more fit effectual wher the bodily things are instruments of spirituall heavenlie things signes are to deliuer more effectuall thinges signified then these figuratiues which haue more grace and effectualnes in them And when one receiueth libertie and season of lande or an house or a citie by a sign who doeth not knowe this speach is more effectual I giue this my land this key of my house then