Theoph. Of the office of Christ First therefore we must see how Christ performed the office of King Prophet and Priest And afterward how hee communicateth the same with the faithfull Mat. He did the office of a king when by his diuine power he deliuered vs from the tyranny of our enemies the deuill sinne and death whom hee ouercame that he might make vs his seruants and subiects to his kingdome which indeed he doth continually exercise in vs when he ruleth vs by the scepter of his word and by the power of his spirite He did the office of a Prophet in that hee declared all the will of God vnto vs by his word he gaue the holy Ghost by the helpe whereof it might be vnderstood of vs and we yeeld our consents vnto it This office also hee exerciseth euerie day when by the ministerie of the word and working of the Spirite he causeth vs daily to profite and to go forward in that knowledge Finallie he did the office of a Priest when vpon the Crosse he offred his body and bloud for vs to God the Father that he might bee a satisfaction for our sinnes The execution of which office is also at this day when he maketh intercession for vs. Now this priesthood of Christ is the truth and fulfilling of all the sacrifices of the old Testament Theoph. Let vs now speake of our kingdome priesthood and prophetship Mat. Apot. 1. 6. We are spiritually kings in Christ that we may ouercome the deuill and sinne 1. Pet. 2. 9. We are Priests through him to offer vp an acceptable sacrifice of praise to God Act. 2. 17. Wee are prophets that being taught the truth wee may teach others and open to them the misteries of the kingdome of Heauen Theoph. It hath bin sufficiently declared how Christ hath deliuered vs from condemnation as also by what means he hath made vs fit to attain to eternal life Now the third point remaineth namely why it is necessary that his gifts should be made ours Mat. Because otherwise they shall no way helpe vs to the satisfying of the perfect iustice of God euen as other mens riches profit not to deliuer vs out of debt except they become ours Theoph. How therefore may his gifts become ours Mat. If we be made one with him For by the benefite of that vnion we are made partakers of all his spirituall Of the vnion with Christ graces and riches which are no lesse imputed vnto vs before God thē as if they were ours by nature For this cause the Apostle saith Coloss 1. 22. that we are by Christ reconciled in that bodie of his flesh through death By which wordes of his he meaneth that the merite of Christs death pertaineth not to anie but vnto such as be grafted into his bodie and are made his members Theoph. Can therfore no man be partaker of Christs gifts except he be made one with him Mat. He cannot Euen as a woman cannot be partaker of the riches and honor of some great man except she be ioyned with him in mariage that they become one bodie and one flesh the mēbers also cannot draw life from the head if they be not ioyned with it There is therefore no true partaking of Christ except there be an vnion with him For this cause therefore Christ said to the Capernaits Vnlesse ye eate of the flesh of Ioh. 6. the Sonne of man and drinke his bloud ye shall haue no life in you In which words he plainly sheweth that we are not partakers of his gifts vnto saluation except we be as nearely coupled with his humanitie as meate and drinke are ioyned with our bodie which of all others is a most neare vnion For meat drinke when they are digested in our stomach are so turned into our substance that they cannot be distinguished much lesse separated from it Theoph. This doctrine also is aboue the capacitie of man Mat. Ephes 5. 32. It is indeed Wherefore Paule speaking of it saith that it is a great misterie Now if we can neuer so litle see the bodie of the Sunne but our eyes do dazell how can our mindes pierce to that inaccessible light of the diuine maiestie to conceiue his heauenly mysteries such as be the points which we haue hādled first 1. Concerning the Trinitie 2. Of the vnion of two natures in Christ 3. And of coupling the faithfull with the humane nature of Christ It is therfore our duty rather holily to beleeue these three fundamentall points or principles of Christian religion then curiously to examine them by the rule of our reason CHAP. IIII. Of Faith by the which we are made one with Christ and so be partakers of all his gifts Theophilus HItherto I haue hard First that God which is perfectly iust doth no way absolue the guiltie Secondly that men which are most miserable sinners are before the iustice of God guiltie of eternall death Thirdly that Iesus Christ by his death hath satisfied the exact righteousnesse of God which is imputed vnto vs to the end that being set free from condemnation we may be partakers of eternall life so as we be ioyned with him It remaineth therefore that I vnderstand how we are made one with Christ Mat. By faith euen as he him selfe testifieth in the prayer which he made to God for all the faithfull in these words Ioh. 17. 20. Father I pray thee for such as shal beleeue in me that they may be all one as thou O Father art in me and I in thee that they also may be one in vs. Whereunto also that saying of Paul is to be referred Ephes 3. 17. that Christ dwelleth in our hearts by faith And herevpon it is that these sentences be often repeated in the Scriptures 1 That euery one which beleeueth in him is absolued an◠discharged Act. 13. 39. 2 Is made the child of God Iohn 1. 12. 3 Doth not perish but hath euerlasting life Iohn 3. 16. In which places those things be attributed to faith which we receiue of Christ alone to the ende we may vnderstand that both he and his gifts are committed to vs by faith Theoph. Thou hast touched a little concerning the righteousnesse of faith which I desire to haue declared Of Iustification by thee somewhat more at large for I perceiue that Paule oftentimes speaketh of it Mat. To be iustified before God is to be accompted iust that is to say without blot vnreproueable Now Paule doth often handle this point because it is one of the speciall groundes of our faith For no man can please God but he that is iustified Theoph. How so Mat. Because as God is perfectly iust and holy so he loueth holinesse and iustice on the other side hee hateth vnrighteousnesse therefore we can haue no fellowshippe with him to be partakers of his heauenly glorie except we be perfectly righteous Therefore he saith that no vncleane thing shall
the edification and saluation of the child Theoph. Why so Mat. First of all God is glorified for that he sheweth himselfe true in his promises by the which it is that he hath mercy vpon the faithfull euē to the thousand generation Moreouer the parent himselfe is wonderfully comforted confirmed in the loue of God whē he seeth that not onely he himselfe is beloued of God but also that the loue grace of God is deriued vnto his children which God assureth him of by that visible signe Finally cōcerning the child it hath a maruellous benefit bestowed vpō it that he doth so soone obtaine the partaking of Christ and his benefits by the which he hath the inheritance of eternall life By the remembrance whereof when he commeth to age he is wonderfully cōfirmed in the loue and feare of God namely whē he calleth to mind that he is so much esteemed of God that euen from his comming into the world he obtained fellowship in his couenant Theo. How the children of beleeuers lacking faith be partakers of Christ But how can a yong child by Baptisme be partaker of Christ and his benefites seeing it is certaine that he lacketh faith without which thou affirmedst before that no man can haue that felowship Mat. That indeed is true in those that be of yeares and in such as for their age may beleeue But God worketh in the childrē of the faithfull belonging to his couenant another way vnknowen vnto vs whō also the Apostle doubteth not to call holy 1. Cor. 7. 14. in so much as they cannot perish seeing they haue in them the seede of faith which verily in the due time worketh the effects in some sooner but in other later as it seemeth good to the Lord to call them Theoph. How the children of the godly be borne in originall sin I do now see that the children of the godly are to bee Baptized Notwithstanding I will yet propound one questiō before I go from the speech which I haue begun How can it be that those children of the faithfull should be borne defiled with originall sinne whose parents be cleansed from it Mat. Austen by an excellent similitude Austen de penit merit remis li. 3. cap. 18. answereth this question in these words Euen as the chaffe which by the helpe of man is seuered with great diligence frō the wheate that is threshed notwithstanding remaineth in the fruite which groweth of the sayd cleansed wheate being sowen so sinne that by Baptisme is cleansed in the parents remaineth in those whom they haue begotten Therfore our children except they be borne againe by a spirituall birth cannot bee accounted the children of God nor heires of eternall life CHAP. IIII. Of the Supper of the Lord. By the which God witnesseth that his couenāt is most certain toward vs for asmuch as by it he maketh vs more and more partakers of Christ and his benefites Theophilus HItherto hath bin spoken of Baptisme let vs now come to the Supper of the Lord and let vs begin at the institution of it Mat. Of the word Supper and the institution of it The Euangelistes shew that it was instituted of Christ the same night hee was betrayed after hee had supped and had eaten the Easter I am be according to the Law Theoph. I thinke it was thereupon called Supper Mat. It is called Supper of the Apostle not so much for this cause as to shew that it is indeede a spirituall Supper giuen of God vnto the faithful wherein he feedeth them with the body and bloud of Iesus Christ into the hope of eternall life Theoph. The three heads of the institution are to be examined of vs namely 1 The signes and Sacramentall rites 2 Their signification 3 And finally the likenesse or agreement between both Matth. The signes of the supper The signes are bread and wine which indeed do signifie the body and bloud of Christ Because the body and bloud of Christ haue that force and efficacie of feeding in our soules which bread and wine haue in our body And for this cause Christ often calleth himselfe the bread of life Iohn 6. Theoph. What difference makest thou betweene the bread and wine of the Supper and the bread and wine which we vse for our ordinarie meate and drinke Mat. In substance indeede none but in the vse and ministring of the Supper cōcerning which this I hold that the one are set before vs for the nourishmēt of the body but the other be ordained of God to be signes of the body and bloud of Christ The same also is to be thought of the water of Baptisme Theoph. Why there is a double signe in the Supper Why be there two signes in the Supper Matth. To the end we might know that in Christ we haue whole and perfect spirituall food that is whatsoeuer is requisite to our saluation It was also done for a fuller remembrance of his death For the wine that is the signe of his bloud doth as it were represent it before our eyes Theoph. Let vs come to the Sacramentall rite and signification of it Mat. It is double or two-fold 1 For the one respecteth the Minister 2 The other him which is is partaker of the Supper The Sacramentall rite of the Supper What is the duety of ministers in ministring the Supper The first is this to take the bread and to breake it whereby is signified that Christ with sufferings was broken for our redēption which himselfe declared in these words This is my body that is broken for you After to giue it being broken and to deliuer the wine in the cup by which rites is meant that God doth offer giue Christ vnto vs together with all his benefites The duetie of them that come to the Lords Table The later rite is that he which commeth to the Supper should receiue eate and drinke the bread and wine giuen vnto him which indeede doth signifie that in the Supper we do truely receiue Christ eate his body and drinke his bloud by the which we are nourished into the hope of eternall life if we do not cast him from vs through vnbeliefe Theoph. What is it to eate the body of Christ Mat. To be so nearely ioyned with his body as is the meate which we eate with our owne body Theoph. What is it to drinke the bloud of the Lord Mat. To be as truly partakers of his death passiō as if we our selues had suffered the same And this doth our Sauiour of Christ meane whē he saith Verily verily I say vnto you except you eate the flesh of the sonne of man and drinke his bloud you haue no life in you He that eateth my flesh and drinketh my bloud hath eternall life But this is to be remembred which wee spake before in the Chapter of Faith namely that by the merit of Christes death represented in the holie Supper by wine that signifieth his bloud
is of things that concerne our saluation such as the Sacraments be Theoph. Why is it againe required that there bee a promise added Mat. The third condition Because vnlesse there be a promise the Sacraments shal be vnprofitable vnto vs. Now that promise which on the behalfe of God hath the effect is as it were the soule of the Sacraments whereupon all their force and efficacy dependeth and not vppon the holinesse or worthinesse of him of whom they bee ministred or vpon the vertue of some wordes pronounced Therefore without that promise the Sacraments shall be nothing else but vaine and fruitlesse ceremonies Theoph Thinkest thou that the Sacraments if they be ministred of some wicked man and hipocrite haue as much efficacie and force as if they were ministred by some good man Mat. I thinke it so as on our part we bring nothing to hinder it as good seed if it finde good ground will beare fruit notwithstaÌ„ding it be sowen of some naughty Vpon whoÌ„ dependeth the efficacy of the Sacraments The number of the Sacraments and wicked man For the vertue of it hangeth not vpon the lower as the Sacraments do not vpon the Minister but vppon the blessing and grace of God alone Theoph. Let vs come to the number of the Sacraments How many be there in the Christian church Mat. Two namely baptisme and the Lords supper Theoph. Seeing they declare vnto vs one thing euen as the word doth namely the loue of God toward vs in Christ what is the cause that they be two in nuÌ„ber Matth. Because by Baptisme God doeth witnesse that we be receiued of him into couenant through the communion of Christ and his giftes but by the supper hee assureth that wee are held and kept in vntill we bee receiued into the heauenly life And for this cause Baptisme is onely once ministred but the Supper oftentimes Theoph Declare this reason to me more at large Matth. Yet to me it seemeth easie For seeing Baptisme is the assured conueyance vnto vs of the couenant made with vs in Christ if it should be iterated or vsed the second time or oftner it were all one as if we said that God had abrogated or disanulled the first couenant to ordaine or appoint another which indeed is altogether contrary to the verie nature truth and constancy of God For the Apostle saith I am 1. 17. With him there is no changing or shadow of turning But concerning the Supper it is altogether required both for edifying and for comfort that it be oft repeated 〈◊〉 â—…sed of vs for asmuch as such in the weaâ—nesse of 〈◊〉 faith wee do euery moment call into doubt whether God will continue in his loue toward vs or no especially when we looke vnto our daily sinnes by the which we are indeed worthie to be excluded by 〈…〉 by this Sacrament God would assure vs of hi◠〈…〉 the which he doth both offer exhibit or giue Iesus christ vnto vs with his treasures in whom alone as hath bin said that couenant and loue hath the foundation Theoph. Whether the Sacraments be necessary to saluation I wil yet demand of thee one question generally pertaining to the Sacraments before wee begin the particular exposition of them both Whether are they so necessarie to saluation that no man can be saued without partaking of them Matth. It is a most absurd opinion of them who think that God hath tyed his grace to the SacrameÌ„ts for they be onely for this end ordained that the grace and fauour yeelded vs before in Christ should be confirmed and ratified therefore it was most excellentlie said of an ancient father Bernard epist 77. That the waÌ„t of Baptisme did not condemne but the contempt of it Theoph. But Christ saith Mar. 16. 16 Whosoeuer beleeueth and is Baptised shall bee saued Out of which words it seemeth may be gathered that Christ determineth Baptisme to be necessarie to saluation no lesse then faith and that the same may bee concluded concerning the Supper out of that which Christ himselfe said in another place Iohn 6. 53. Verily verily I say vnto you except you eat the flesh of the sonne of man and drinke his bloud you haue no life in you Matth. In the first place I will answer to those things which thou saidest of Baptisme whereof I say that in that place Christ doth not set downe the necessitie of Baptisme but rather what is that true faith by the which we are saued namely that it is not dead and hidden but liuely and declared by outward confession Insomuch as the beleeuers be ioyned to the church and be partakers of the preaching of the word and administration of the Sacraments wherunto that saying of Paul ought to be referred We beleeue with the heart Rom. 10. 10 to righteousnesse and confesse with the mouth to saluation And that this is the minde of Christ it is gathered by the member following for he saith But whosoeuer beleeueth not shall be condemned For if this had bin his meaning that no maÌ„ could haue bin saued without Baptisme he would haue said thus But whosoeuer shal not beleeue or shall not be baptized shal be condemned Seeing therefore he saith that vnbeliefe is the cause of condeÌ„nation by the contrary he meaneth that faith is sufficient to saluation which hee himselfe oftentimes coÌ„firmeth when he saith Iohn 3. 36. 5. 24. 6. 4. He that beleeueth in the son hath life euerlasting but hee that beleeueth not in the sonne shall not see life but the wrath of God abideth vpon him Concerning the other place of eating the flesh of Christ and drinking his bloud he doth not there entreat particularly of the Supper but generally of the vnion that we ought to haue with his body which indeed is altogether necessarie vnto saluatioÌ„ as hath bin shewed of vs in the first booke But that vnion is wrought no lesse by the word receiued by faith then by the Sacraments as it hath beene said already CHAP. III. Of Baptisme by the which God testifieth that we are receiued into couenant of him whiles hee doth communicate Christ Iesus vnto vs together with his benefites Theophilus NOw wee are to weigh those two Sacraments each by it selfe and in both those three conditions are to bee searched out that are required to make them truely Sacraments Let vs therefore begin with Baptisme what is the institution of it Mat. The institution of Baptisme First indeed it was instituted of God by the ministery of Iohn Baptist which thereupoÌ„ had his name Afterward it was dedicated and sanctisied of Christ in his own body when he would be baptized of him and when he commanded the Apostles to baptize Theoph. Let vs see those three things which thou saidest were required in the lawfull institution of a Sacrament namely 1 The signe and sacramentall rites 2 The signification of them 3 The likenesse and agreement betweene both Matth. The signe
the Scripture vnderstandeth all the benefites of Christ but for the most part maketh mention of that only because it hath as it were the first and chiefe place Theoph. Let vs go forward What vnderstandest thou by that spirituall food which thou saydest came by the eating of Christes body and drinking his bloud Matth. Our spirituall foode in the Supper First peace of conscience namely because we are more more assured of the forgiuenesse of our sins promised by baptisme SecoÌ„dly the daily growth increase of the new man begun in vs in our Baptisme so as we haue power giuen vs to serue God better and to resist the temptations that are wont to call vs away from his obedieÌ„ce Whereupon followeth an effect of this spirituall food by name that we are coÌ„firmed daily in the hope of eternall life And by these things appeareth that which I haue said of the difference of the Sacraments that Baptisme doth testifie the beginning of our partaking with Christ and his benefites and the Supper the continuance and increase thereof Theoph. Now we are to come to the commandement and promise of the Sacrament Mat. Both be added presently after the words of institution Take eate drinke you all of this do this in remembrance of me Loe the coÌ„mandement it set down theÌ„ the promise This is my body This is my bloud For the meaning of these wordes is as much as if Christ sayd This bread and this wine doe so represent vnto you my body and bloud that they assure you receiuing the visible signes to bee indeede partakers of those things that be signified by them eueÌ„ my body bloud Theoph. But the words of Christ seeme not to haue that meaning but rather that the bread and wine are transubstantiated or turned into his body and bloud Matth. The exposition of Christes wordes The wordes themselues cannot beare it For if Christ meant to haue signified that he would haue sayd thus Let this be made my body or let it be changed into my body Theoph. What then were the meaning of Christes wordes if they were to be expounded according to the letter as they say Matth. They should rather signifie that his body and bloud were changed into bread and wine For if any saw the piller of salt whereinto Lots wife was turned out of all doubt he would say This thing that is this Piller of salt is Lots wife that hee might declare that she was turned into that Piller and such as heard those wordes would take them in that sence Theoph. I perceiue indeede that those words if they were to be expounded literally doe properly signifie as thou sayest Howbeit that sence agreeth not to the wordes of Christ Mat. Thou thinkest rightly and that former agreeth nothing more namely whereby transubstantiation is builded which indeed the very words do not beare yea rather out of it foure absurdities do follow Theoph. Rehearse them Mat. A consutation of the absurdities following vpon Popish transubstantiation 1 First if the bread wine be turned into the body and bloud of Christ there shal be no signes in the holy Supper and therefore it shall not be a Sacrament which indeed cannot be without a visible signe 2 Secondly Christes bloud shal be separated from his body which is most absurd can neuer be Moreouer the body of Christ should be infinite therefore he should not be a very man neither should he haue truely ascended into heauen by which opinion the chiefe points of our faith should be ouerthrowen Theo. Some do obiect that Christs body is now glorified at one the same time may be in diuers places Mat. This objection is vaine for when Christ instituted the Supper his body was not glorified Adde hereunto that the glorification hath not taken from it the nature of a true body but hath taken away the infirmitie and weaknesse of it which was very well obserued of one of the fathers For this cause Peter saith Actes 3. 21 The heauen must hold him vntill the time of the restoring of all things And the Angels in another place Actes 1. 11. So shall he come as you haue seene him go into heauen Theoph. Shew the fourth absurditie Mat. It is this that the wicked and hypoerites comming to the Supper should bee indeede partakers of the bodie and bloud of Christ which verilie were nothing else but to ioyne God SathaÌ„ together Moreouer contrarie vnto that which the Scripture expresly teacheth the vnbeeleuers should be saued For Christ affirmeth Iohn 6. Whosoeuer eateth my flesh and drinketh my bloud hath euerlasting life Theo. Against those who say the reprobatâ—… 〈◊〉 the Supper be partakers of Christes body bloud But Christ vnderstaÌ„deth those which eate his flesh drinke his bloud worthily For the Apostle saith 1. Cor. 11. 29. He that eateth this bread drinketh this cup vnworthely eateth and drinketh to himselfe damnation Mat. The Apostle saith not who so eateth the body of Christ drinketh the bloud of Christ vnworthely but hee that eateth the bread and drinketh the cup. For Christ should offer his body to be prophaned if he made the vnworthy partakers of it Moreouer his gifts be inseparably ioyned with his person and therefore it is impossible that any should communicate with his body but the same also must bee partakers of all his benefites eueÌ„ of euerlasting life For this cause Iohn saith 1. Ioh. 5. 12 He that hath the sonne hath life He that hath not the sonne of God hath not life Those foure absurdities recâ—…ned vp by vs doe most manifestly ouerthrow the opinion of transubstaÌ„tiation against the which experience it selfe it for as much as the bread wine of the Supper if they be kept long do corrupt WhereupoÌ„ it is plaine that their substance it not changed Theoph. I do indeede perceiue that the wordes of Christ do not establish traÌ„substantiatioÌ„ or the turning of the signes into the things signified both because the wordes themselues cannot beare it and especially in that most grosse absurdities do follow thereupon But by what arguments canst thou proue that the expositioÌ„ brought by thee doth expresse the sence of Christs wordes and that that was his meaning Mat. Of the exposition of Christes words in the Supper Seeing there must be an exposition of them it is not to be doubted but that is true and proper which may be confirmed by the testimonie of the holy Scripture whereof no absurditie followeth But that which I haue brought is such therefore it is true and proper Theoph. If thou prouest these two points thou shalt verily ouercome Mat. First that exposition is confirmed by the testimony of the holy Scripture For Paule thus expouÌ„deth the words of Christ instituting the Supper The cup of 1. Cor. 10. 16 blessing which we blesse is it not the Communion of the bloud of Christ the bread which we breake is it not the
corner stone elect precious in whom whosoeuer beleeueth shall not be ashamed Hee addeth also out of the Psalme The stone which the builders refused is made the head of the corner that is to say vpholdeth all the building Theoph. Hitherto we haue heard sufficiently of the second thing testified in the praise of the church wee must come to the third Why is it called the mother of vs all Mat. First because God therein hath begotten vs with the incorruptible seede of his word And then because he hath put vs ouer vnto it as to a speciall good mother to be guided and brought vp that wee may daily wax elder in faith vntill we come to the inheritance of our heauenly father Wherefore whosoeuer refuse the gouernment of this mother can neither haue God for their father nor claime to themselues any right in his inheritance Theoph. Why the Church is called holy Let vs consider the verie words of the creed and first of all Why is the Church called holy Mat. For two causes the first whereof and the chiefest is this because as Paule speaketh It is sanctified after that hee hath cleansed it by the washing of Ephe. 5. 26. water through the word As if he should say that it was made cleane from all sinne by the precious bloud of Christ which is daily presented vnto vs both in the word and in the Sacraments The other cause is for that the members of it which indeede are regenerated of the holy Ghost and sanctified do apply themselues diligently to holinesse of life wherein by the benefit of the ministerie of the Church they go forward euerie day somewhat Notwithstanding in themselues it is certaine they bee defiled with manie filthinesses and sinnes which indeed are not imputed vnto them for they are partakers of Christes merit by whose helpe they obtaine forgiuenesse of sinnes Theoph. Let vs come to the other title of the church why is it called catholicke or vniuersall Mat. Why the Chuch is called catholicke That wee may vnderstand it is not now tyed to anie certaine place or people as wee read it was vnder the Law before the comming of Christ but that it is dispersed and scattered throughout the whole world and distinguished into manie members which are particular Churches gathered together in sundre places which notwithstanding make one bodie of the Church for they bee endued with the same faith and hope in Christ Theoph. Of the church before Christ It may seeme then that the Church which was before the comming of Christ was diuerse from ours Mat. Thou gatherest ill for although in some circūstances it differed from ours yet it was one Church in substāce for as much as both of them acknowledge 1 One and the selfe same father God 2 One Iesus Christ redeemer and mediator 3 Because also that old Church had the same hope with vs namely to obtaine saluation by faith in him by the which faith the beleeuers euen then cōmunicated with his bodie and therefore were partakers of all his gifts 4 Because they had the same ministery of the word and sacraments with vs as concerning the substance Theoph. But how could this bee that the faithfull should bee partakers of the true body of Christ which was not yet borne Mat. It was then indeede spiritually receiued by faith as it is this day of vs this only is the difference that our faith looketh to Christ now lōg ago manifested but the faith of those auncients looked to Christ which was not then come Neither were they therfore excluded from the true partaking of him For all things are present with God Hence is that of Iohn The Lambe meaning Christ slaine euen from the Apoc. 13. 8. foundations of the world Christ also confirmeth the selfe same thing when he saith Ioh. 8. 56. Abraham reioyced to see this my daie and he saw it and was glad Theoph. But be there anie places of scripture whereby this may bee determined that the faithfull which were vnder the law were in deed and truly partakers of Christes body Math. 1. Cor. 10. 3 There be For Paule saith That all the fathers did eate the same spirituall foode with vs and that they all dranke the same spirituall drinke for they dranke of the spirituall rocke that followed them and that rocke was Christ By which wordes hee meaneth that the fathers by their Sacraments did no lesse communicate with the body of Christ and his gifts thē we do at this day by outs Theoph. What therefore is the difference betweene their and our church Mat. There be reckoned not one but foure 1 First because the old church did set forth Christ his death and resurrection darkely by certaine outward ceremonies as sacrifices lights washings and such other Col. 2. 17. which of the same Apostle are called shadowes of things to come but the body is Christ Wherefore seeing that by his comming hee hath put an end vnto those ceremonies he hath now laide himselfe open vnto vs farre more plainly For he commeth forth as it were in the mid-day abounding with his gifts that euerie one may see and know them For this cause the Apostle compareth the fathers which liued vnder the Law vnto children which did learne as it were their letters and first grounds to giue vs to vnderstand that wee may be called learned and skilfull if we be compared with them This therefore is the first difference Theoph. Declare the second Mat. This consisteth in reformation of life for as the knowledge of Christ is greater so also the efficacy and working of the holy Ghost is farre greater which mortifieth our flesh so as we do more earnestly obey his commandements according to the promises declared by the Prophets This is the couenant Ier. 31. 33. which I will make with the house of Israell After those daies saith the Lord I will put my Law in their inward Eze. 36. 27. parts and will write it in their hearts I will put my Spirit within you and wil cause you to walke in my statutes and to keepe my iudgements that you may do them Yet not that the godly before the comming of Christ were without the Spirit of regeneration but that we might be taught how the Lord in the very cōming of Christ by whose bloud hee renewed the couenant with vs did more aboundantly bestow his giftes vpon his people For this cause the Lord did suffer not a few blemishes of the Israelites which among vs were not to be borne no otherwise then as a most wise Father will beare with many childish faults of his sons as long as they be children but when they be come to yeares he will in no case beare them Theoph. I would haue thee shew me some example Mat. Mat. 19. 8. I will alledge one The bill of diuotsement which was nothing else but a libertie to put away the wife euen for the smallest cause But the Lord affirmeth
The signe of this Sacrament is water which signifieth the bloud of Christ that is the force of his death because it hath that effectuall working in cleansing our soules from the filthinesse of sinne which materiall water hath in clensing our bodies Thereupon this Sacrament hath the name of Baptisme for it signifieth washing Now thou hast the signe The sacramentall rite But the sacramentall rite is that he which is to bee baptized be sprinckled with water or dipped in it which was vsed in formet times and by it two thinges were signified vnto vs. 1 First that our soules are sprinkled with the bloud of Christ that is bee indeed partakers of the merite of his death by the which we obtaine full forgiuenesse of all our sinnes 2 Secondly that we be regenerated into a new life Therefore Baptisme of Paule is called the lauer of regeneration by the which wordes those two giftes of God that we haue by Baptisme are excellently noted Theoph. How can the sprinkling of water be a signe or token of our regeneration Matth. The scripture is wont to set downe two parts of it namely the mortification or death of the old mā and the rising againe of the new man as it hath beene saide of vs in his place But this mortification which hath the force and working from the death and buriall of Christ is most fitly represented by the sprinkling of water for it is all one as if our old man had the death wound giuen it or being swallowed vp of death it selfe were buried with Christ Then followeth the resurrection of the new man which hangeth vppon the resurrection of Christ and is represented by the waters making cleane For by it is signified that together with him wee doe rise from the graue of death to become new creatures Theoph. There be yet behinde the promise commandement of this Sacrament Mat. The promise and commandement The words of Christ set down by Matthew doe containe both Mat. 28. 19 Go teach all nations baptizing them in the name of the Father the Sonne and the holy Ghost Theoph. The commaundement I see but not the promise Matth. It is contained vnder the commandement For when any is baptised in the name of the Father Sonne and holy Ghost it is as if it were said vnto him By this visible signe I do assure thee that all thy sinnes be washed away and that thou art regenerated not by any power or by the force of this water wherewith thou art forinckled but by the mercy of the heauenly father who for this purpose doth be the power of the holy Ghost communicate vnto thee Christ Iesus his sonne with all his benefites and doth vnite thee vnto him so as thou art made partaker of him Seeing therfore Christ commandeth that these things should bee preached it is not to be doubted but that he promiseth the thing it selfe Baptisme therefore is giuen vs of God as it were writings sealed by the which hee assureth vs of the full forgiuenesse of all our sinnes Theoph. What sinnes thinkest thou bee done away by Baptisme onely originall sinne Matth. What sinnes be put away in Baptisme That indeede is first done away not that it doth not remaine in vs but because it is not imputed The same also we may affirme of other sinnes that bee effects of it for they bee put away by this Sacrament they be put away I say both those that be past those that are to come The words therefore deliuered of the Minister in Baptisme by the commandement of God namely I Baptise thee in the name of the Father Son holy Ghost should alwayes be in our eares euen vntill the last gaspe by them ought we to be assured of the full forgiuesse of our sinnes For the bloud of Christ in the which we are once Baptized is neuer drawne dry but is alwayes fresh as the Apostle speaketh that is full of officacie and strength to the continuall washing away of all our filthinesses and iniquities Theoph. Of our vnion with Christ Thou saydest in the expositiō of this promise that in this Sacrament the Father did communicate Christ his benefites vnto vs. But both the signe of it the Sacramētall rites do onely represent vnto vs the participation or fellowship which wee haue with his death but not the community we haue with his body Matth. We haue taught in the first booke that no man can be partaker of Christs benefites which is not made one with him the one therefore followeth vpon the other By these things therefore it is proued that by Baptisme wee bee truely made partakers both of Christs body and of his benefits which also Paul confirmeth in these wordes So many of you as be Baptized Gal. 3. 27. into Christ haue put on Christ Theoph. I come againe to the institutiō of Baptisme wherein Christ saith to his Apostles Go teach all nations Mat. 28. 19 Baptizing thē in the name of the Father Sonne and holy Ghost What is the cause that Christ cōmandeth his Apostles to teach first before they Baptize Matth. The reason is most euident for seeing the Sacraments be as seales of the word it is sit that euery Why Christ would haue the word preached before Baptisine he ministred one should be first instructed in the doctrine before he be Baptized or confirmed in the same doctrine excepting onely the childrē of the saithfull of whom there is another reason which causeth that they be to be Baptized presently after they be borne Theoph. What is that reason Matth. Because God hath promised in the person of Abraham that he will be the God of the faithfull and of their seede which selfe same thing God confirmeth in the law when he saith Evod. 20. That he is such a one as sheweth mercy to a thousand generatiōs of those that loue him and keepe his commandements Seeing therefore the children of beleeuers appertaine to the couenant of God it is not to be doubted but that the Sacrament of it namely Baptisme is to be ministred to them Which is againe confirmed by the example of the Israelites who by the commandemēt of God Circumcised their children the eight day Theoph. Is there the same reason of Baptisme and of Circumcision Matth. The agreement betweene Circumcision Baptisme Yea altogether and in very deed it is one the selfe same Sacrament as concerning the substance For Baptisme came in stead of Circumcision after the comming of Christ by the which the gifts of God were not diminished but increased vnto vs. For euen as the Sacramēts of the new Testament are far more easie more significāt then the Sacraments of the old Testament so the force working of them is farre greater Theoph. But what profit can there come by Baptisme to a child without vnderstanding and knowledge Mat. Much if thou consider both the glory of God the comfort of the parents and finally
Cōmuniō of the body of Christ Which words do indeed signifie no other thing but that wee should vnderstand the bread and wine to bee most certaine signes of our Communion and felowship with Christs body and bloud And that doth altogether agree with my exposition Moreouer that is the meaning of these words This is my body which is of these This is my bloud But Luke expoundeth them thus This cup is Luc. 22. 20. that new Testament by my bloud which is shed for you The same exposition also did Paul follow repeating the wordes of the institution And this maner of speach can not admit any other sense without iniurie and violence done to the wordes but that we say that the wine offered in the up is a most sure pledge of the new couenant which God hath made with vs by the precious bloud of Christ The same therefore is to be said of the bread namely that it is a most sure pledge of the vnion which we haue with the body of Christ Theoph. Concerning the first part thou hast satisfied me it followeth that we come to the other Mat. In it I said that the exposition which I brought had no absurditie For there is no let but that we may trulie eate the body of Christ and drinke his bloud to our saluation Yea the foure absurdities which I spake of euen now be auoided For the signes retaine their owne nature The bloud of Christ is not separated from his body The truth of his humanitie ascention and sitting at the right hand of the Father remaineth safe Finally the vnbeleeuers are not partakers of his body and bloud Theoph. Why Christ vsed those wordes and no other in the institutiō of the Supper If that were the meaning of Christ why did he not expresse it in plainer words and lesse doubtfull Mat. He could not expresse that promise in fewer more significant wordes for if he had said This is a pledge or signe of my body there had beene no promise It had therefore beene necessary for him to haue vsed long circumstances of words after this manner I do assure that this bread and this wine doe represent vnto you my body and bloud that as often as you receiue these visible signes you shal be truly and indeede partakers of the things whereof they be signes And this kinde of speach had not beene of such force and weight as that is which he vsed This is my bloud for it compasseth all those things vnder it but with a greater maiestie And for this cause the holy Ghost vsed a like The confirmation of the former interpretation kind of speach in the Sacraments of the old Testamēt in that it giueth the name of the thing signified to the signs themselues to teach vs that such as receiue worthelie be truly partakers of the thing signified Theoph. Declare that vnto me particularly in some Sacraments of the old Church Matth. Gen. 17. 9 10. 11. First God meaning to assure Abraham and his posteritie that Circumcisiō was vnto them a most certaine signe that they were reckened in his couenāt calleth it his couenant The same also saith Moses of Exo. 12. 11. the Sacrament of the passouer For hee calleth it the Lordes passeouer to giue vs to vnderstand that it was a most certaine token of the good will of God which the Israelites had experience of when the Angell destroied the first borne of the Egiptians and passed ouer their houses without touching them whereof the passeouer was a Sacrament The. Indeed these kinds of speaking do come somewhat neare to the words of Christ vsed in the institution of the holy Supper But I aske of thee if there bee any altogether like vnto them and that haue the same meaning with that which thou hast alledged Mat. There be For the Apostle speaking of the Sacraments which the father 's vsed in the wildernesse saith 1. Cor. 10. 4. that the rocke that is the water which Moyses had not without miracle brought out of stone was Christ To teach that it was vnto them a most effectuall Sacrament of the Communiō and fellowship which they had with Christ For the same Apostle affirmeth that the fathers did eate the same spirituall meat with vs and dranke the same spirituall drinke Loe therefore a manner of speach altogether like to that which Christ vsed in the institution of the Supper and which hath the same interpretatiō with that which I brought a little before Yea and that more is there is vse of this kinde of speach not onely in the Scripture but also in our common talke for if a king will forgiue an offender the punishment of his faultes deliuering vnto him his letters patents confirmed by his hand writing and seale he will say behold thy pardon And yet he meaneth not that the letters patents bee his pardon but onely a certaine testimonie of his pardon And this similitude very excellently agreeth with the sacramēts that be as it were seales of the word as the Apostle testifieth speaking of circumcision for hee calleth it the seale of the righteousnesse of faith Theoph. I doe now see that thy interpretation doeth expresse the true meaning of Christs words I do also graunt that by those words Christ assureth vs that we are as verily partakers of his body and bloud as we do receiue the bread and wine But how can that be vnderstandest thou that his body is shut vp or inclosed in the bread and his bloud in the wine Matt. Against the error of consubstantiation No not so for the words themselues cannot any way beare it for Christ must haue said my body is with this bread and my bloud is with this wine Secondly wee should make a carnall eating which should lead vs to the three latter absurdities reckened vp of vs when we spake of transubstantiation namely that the bloud of Christ should bee seuered from his bodie that his body should be insinite and finally that the wicked comming to the supper should communicate with the body and bloud of Christ and therefore should obtaine euerlasting life Moreouer Christ himselfe doth teach the contrarie for vnto his disciples iudging the speach which he had of eating his body to he hard he answereth thus It is the spirit that giueth life the flesh profiteth nothing The words that I speak vnto you are spirit and life By which words he declareth most euidently that hee speaketh not of any carnall but of spirituall eating Theoph. Thou hast affirmed before that Christ in that place did not speake of the eating which is in the supper but of that which is spiritually by faith Matth. Of the eating of Christs body and drinking his bloud Euer as the Scripture doth set before vs one Christ so it sheweth one way how to eate his flesh and drinke his bloud that is whereby wee may bee made one with him to be partakers of all his benefites and this is spiritually