the iourney in haste and of not departing out of the house till morning was singuler and pertained onely to that one night when the people departed out of Aegypt wherein the Israelites were to remooue with all speed out of Aegypt that is it belonged to that Passeover onely which they did celebrate in Aegypt Therefore in the institution of the yearely Passeouer these cerâ—monies are not repeated b Exod. 12 14. Numb 9.2 c. And therefore it is cleare that Christ when he sate at the celebration of the Passeouer and after the eating of it went into the garden as the Euangelistes report did not against the law Also it is to be marked that after they possessed the land of Canaan the Lambe was not killed in their houses as it was in Aegypt but before the Arke in the Temple by the Leuites c 1 Cor. 35.36 and in their priuate houses it was eaten by their companie with keeping a feast To what purpose and vse are all these things which haue beene spoken of the Paschall Lambe 1 That they might be a remembrance of the thing past namely the blessing of God whereby the Israelites were saued that night in Aegypt when the Angell of God slew all the first borne of Aegypt passing ouer the houses of the Israelites which were besprinkled with the bloud of the Lambe that was slaine 2 That they might be patternes and types of a thing to come namely that Christ should be sent in the time appointed which Paule cals the fulnesse of time God required a perfect Lambe without spot seuered from the rest of the flocke that they might vnderstand that to appease the anger of God there was required a more excellent prise then could possibly be founde in all mankinde And that he might single out the innocent Lambe separate from sinners obedient to the father perfectly fulfilling the law and indued with heauenly puritie and therefore conceiued by the holy Ghost in the wombe of the Virgin that he might take away the sinnes of other men 2 A Male to shew that that Lambe should bee mightie and indued with great power in regard of his person to take away the sinnes of the world and to destroy the kingdome of sinne and to deliuer vs from the bondage of sinne and Sathan c. As it is said Esay 53.10 He shall deuide the spoyles of the mightie And Psal 63.13 He shall ascend vp on high and leade captiuitiue captiue and shall receiue gifts for men Yet but a yeare old that is tender weake and knowing infirmitie a Esa 53.3 In regard of his humane nature because it was meete hee should bee taken from the companie of his brethren and be like vnto vs in all things excepting sinne Heb. 4.15 3 He would haue it kept in their custodie foure daies to wit from the tenth day of the first moneth vntill the Euening of the fourteenth day to shew that Christ should not be deliuered vnto death presently assoone as he was borne but that he should discharge the publicke ministerie of the Gospell for a certaine time time appointed by the father 4 He would haue it slaine betweene the Euenings to declare that this Lambe should be slaine at length in the Euening of daies that is in the fulnesse of times b Gal. 4.8 or in the last time for all the mul-titude of mankinde that is for the whole bodie of them which are written in the booke of life 5 Hee would haue postes besprinkeled with the bloud therof to signify that the hearts of the beleeuers are sprinkeled washed marked purged and sanctifyed by the bloud of this Lambe alone thorow faith relying vpon his merit This sprinkling being made with a bunch of Hyssope that is by the purging power of the Spirit whereof that is spoken Psal 51.9 thou shalt sprinckle me with Hyssope I shal be cleane And 1. Pet. 1 2. thorow sanctification of the spirit vnto obedience and spinckling of the bloud of Iesus and vers 18. ye are redeemed with the precious bloud of Christ as of a Lambe without spot Moreouer by the bloud of Christ sprinckled vpon the doores of our heart is signified that the destroyer is turned away we are defended from the anger of God and by the bloud of his Crosse all things whether in the earth or in the heauens are reconciled Col. 1.20 6 By the rest of the Ceremonies he shewed that this Lambe must be eaten by faith and conceaued in the minde whole with the head feet and intrals and not rent in sunder or deuided into gobbets and peeces As he saith My flesh is meat indeed he that eateth my flesh and drinketh my bloud hath eternall life Iohn 6.55.56 7 That it must be eaten in common with their neighbours that is the Gentiles that is to say the Gentiles must bee called by the voyce of the Gospell vnto the communion of Christ 8 That it must be eaten not rawe neither sodd in water but as it were rosted in the fire of Gods iudgement and tried in the heat of the Crosse afflictions both to the casting of of hypocrisie the scandall of the Crosse carnall securitie as also the opinions of men concerning the matters of God and that which cannot be knowne must by the fyre of fayth be consumed 9 That it must be eat 1. With the vnleauened bread of sinceritie and truth as it is said 1. Cor. 5.8 Purge out the old leauen that ye may be a new lump for Christ our Passeouer is sacrificed for vs. Therefore let vs keepe the feast with vnleauened bread of synceritie and truth namely without leauen not of the kingdome of heauen of which it is spoken Mat. 13.33 the kingdome of heauen is like leauen but of the olde leauen of malitiousnesse and naughtinesse the subtiltie of Herod of an euill conscience of the opinions of the Pharisees of false doctrine whereof the Lord speaketh Take heede of the leauen of the Pharisees and of Herode Mat. 16.6.11.12 Lastly without the leauen of wicked life wherof the Apostle mingle not your selues with fornicatours c. For a little leauen leaueneth the whole lumpe 1. Cor. 5.6 Gal. 5.9 2. With bitter hearts that is with the renouncing of the bitter slauery of sinne and the rest of our enemies wherewith we haue been oppressed and with bitternesse and compunction of heart or with earnest repentance and sorrow mourning for our sinnes with mortifying of the reliques of the old Adam and with a feruent appetite and desire of the grace of Christ 10 Hee would teach them that did eate the Lambe that they must be atttried after the habit and manner of trauellers who hauing their loynes girded with the belt or girdle of veritie as the Apostle cals it Ephe. 6.14 may be readie to enter into the way of Gods commaundements and who may with the girdle of faith and righteousnesse restraine and suppresse the wisedome of the flesh lust wicked concupiscences striuing against
repentance c Marc. 1.4 whilest he taught these whom hee was about to baptise out of which places the Anabaptists impugne childrens baptisme it is not precisely to be tyed to the order of words but to be distinctly applied to those which may be taught or their children which are strangers from the couenant who must be first instructed before they be baptised but it is to be applied otherwise to children that are within the couenant who though they cannot heare the Gospell yet can and ought to be baptised for that they are both borne in and belong vnto the Church before they can be taught and then it is time enough to teach them when they are capable of learning howbeit in the Church of God the word is not there separated from childrens baptisme Likewise also this He that beleeueth is baptised shall be saued but he that beleeueth not although hee be baptised shall be condemned belongeth not to the children of the faithfull but to those whiche may heare the Gospell As likewise that of the Apostle 2. Thess 3 10. He that laboureth not let him not eate which being spoken vnto men of yeares ought not to bee inferred vpon all indifferently Nor followeth it simply that because all beleeuers are to be baptised therfore all that are baptised ought to beleeue or because a vniuersall affimatiue is not simply conuerted neyther are these termes conuertible to be baptised and beleeuing but to bee baptised and to be acknowledged for the members of the Church 8 For that Paule 1. Cor. 10.2 witnesseth that all the Israelites which passed through the red sea were baptised among whom seeing no doubt there were many children among so many thousands no doubt they likewise receiued the type and figure of our baptisme It is therefore false which our aduersaries obiect that no place of Scripture testifieth the baptism of Infants Likewise though we read not that the Apostles baptised any Infants by name yet they baptised whole families whereof children are not the smallest portion a Act. 16.15 18 8. 1 Cor. 1.6 neither need we to vse figures when the words are plaine Neyther can there from these speeches be collected any reason of such a Synecdoche by which wee must vnderstand portions of yeares onely and exclude children 9 Because ancient writers testifie that the custome of baptising children hath continued from the verie Apostles times till now Origen faith In 6. ad ad Rom. de Peccatorum meritis et remis l. 3 c. 6. et Contra Donat l. 4. c. 13 The Church receiued a tradition from the Apostles to giue baptisme euen to Infantes And Augustine saith of the baptisme of children That which the Vniuersall Church holdeth and vvas neuer decreed by Councils but alwaies hath beene helde it may be verse vvell beleeued that it was deliuered no otherwise but by Apostolicke authoritie Therefore it is false which the Papistes saie That Baptisme of children proceeded not so much from any apparant commaundement of the scripture or from example as from the decree of the Church Then because to whomsoeuer the promise appertaineth to them also belongeth the signe as therefore Baptisme is bestowed vpon Infants is likewise the Supper of the Lord to be administred vnto them Certaine of the fathers haue thought so as Cyprian serm 5. de lapsis and Augustin lib. de Eccle. dogmat c. 52. being mooued by these words Iohn 6.53 Except ye shall eate the flesh of the sonne of man and drinke his bloud you shall haue no life in you But we denie the consequent For this place speaketh not of a sacramentall eating but of a spiritual eating or of faith by which the faithfull are quickened which are annexed vnto Christ who offered his bodie and shed his bloud for vs. And by this meanes the flesh of Christ is made vnto vs meat indeed and his bloud drink indeed Secondly that To whomsoeuer the promise appertaineth to them also belongeth the signe is true but according to the diuine determination appropriated to euerie sacrament to wit so that the Sacrament of Ingrafting be bestowed aswell vpon Infants as those of yeares but vpon male children onely that not before the eight day in the old Testament but in the new both to the male and female without any prefixed time But the Sacrament of nourishment to them of yeares onely and that for a certaine peculiar end and the diuersitie of the circumstance of the action So the Eucharist hath his proper end that the death of the Lord should bee declared in the publicke congregation in the vsing thereof It is also commaunded that euery one which commeth to the Lords Supper should examine himselfe yea and peculiar actions belong to the externall rite to wit to eate and to drinke which are not fit for little children So vnder the old Testament circumcision was appointed for infants but the Passouer to them onely which by reason of their age were able to aske of the signification thereof a Exod. 12 62 Heereupon came those vulgar verses Ebrius infamis erroneus atque furentes Cum pueris Domini non debent sumere corpus To drunkards and thinfamous sort to men misled and mad To children Christs body to giue it were an action bad Why would Christ be baptised at the age of thirtie yeares Luke 3.23 seeing he needed neither remission of sinnes nor regeneration Christ himselfe answereth it at what time Iohn refused to baptise him Mat. 3.15 Let it be so now for so it behooueth vs to fulfill all righteousnesse Which is to be vnderstood distributiuely to wit thou in thy office and I in mine But whereas he would at that time be subiect to that Ministerie he did it for diuers causes First to shew that he did approoue of the doctrine baptisme and ministerie of Iohn and commend vnto vs the vse of the Sacraments by his owne example Secondly that he might sanctifie in his owne bodie our baptisme hauing the same common with vs as a most firme bond of vnion and fellowship which he vouchsafed to enter with vs at a time most fit namely whē he would giue a beginning to his own preaching to the new Testament And also to testifie that the same things are inuisibly in our baptisme which were visibly in his whē the heauens were opened the spirit of God came downe Thirdly to signifye that he was therfore sent to be baptised namely to be drenched in death and to wash away our sinnes with his bloud Luke 12.50 I must be baptised with another baptisme and how am I grieued till it be perfected Fourthly that the truth might answere the type or figure for as when the high Priest was consecrated first his whole bodie was washed with water then he was set before the people clothed with the priestly garments and then the trumpets sounded whilest oyle was powred vpon his head b Exod. 29 4.5.6 Num. 10.3 which was also done at the kings Installing
temporall and brittle life for this would bring in a Capernaiticall eating of his flesh But it is spirituall not in respect of essence but in the manner of receiuing and by the spirituall strength and efficacie of our norishing by it because the spirit or minde of man doth receiue it by faith alone and really and truely for there is also in spirituall actions their realitie is nourished by the vertue of the holy Ghost and is fed vnto spirituall and eternall life And truely the benefit of spirituall life doth redounde also to the bodie it selfe forasmuch as from thence it is regenerated it is sanctified and at length shall be partaker of the blessed Resurrection but neuerthelesse that meat is not to be called corporal but spiritual because it giueth onely spiritual nourishment Therefore although there is an eating of the bodie in which respect that is to say in respect of the terme or obiect it might be called corporall notwithstanding in respect of the manner it is not a corporal eating Therefore seeing that the flesh of Christ is only spirituall meate and in like manner the bloud of Christ spirituall drinke it followeh that the flesh of Christ is eaten onely spiritually and also that his bloud is drunke spiritually that is with the mouth of the spirit or soule namely by faith which the holy Ghost himselfe doth ingender in our minds Ioh. 6.51 Because the commaunding words of the Supper Take and eate doe speake of a corporall action and of one eating with the mouth And concerning that which ought to be taken and eaten Christ saith a little after This is my bodie whether therefore is the true bodie of Christ taken by a corporall action and eating The Maior is denyed because seing that the holy Supper as hath beene said doth consist of two things earthly and heauenly or of the signe and of the thing signified there are two sorts of eating and therefore a twofold eating is commaunded one of the signe another of the thing signified that corporall and sensible but this spirituall and intelligible The word of eating is attributed to that properly but to this figuratiuely as Psal 14.4 The workers of iniquitie eate vp my people as they eate bread And Ioh 6.53 Otherwise it should followe that the bodie of Christ is to bee eaten by a corporall action which is a horrible thing and the conceipt of the Capernaits For Christ goeth not into the belly but into the heart Ephe. 3.17 therefore is not eaten with the mouth a Mark 7.18 19 And whereas to auoide this absurdity some doe faine a corporall eating which may bee done after a heauenly and supernatural manner it is a deuised forgerie vnutterable and no way is intelligible and moreouer implying a contradiction What is it to eate the bodie and to drinke the bloud of Christ It is not onely to beleeue the promise of God which doth witnesse as Christ himselfe expoundeth it Ioh. 6. vers 35. I am the bread of life hee that commeth to mee shall not hunger and hee that beleeueth in mee shall neuer thirst Where the Lord doth declare that to beleeue is to drinke and to come to Christ by faith is to Eate that the flesh of Christ is crucified for vs and his bloud shed for vs for remission of sinnes but to be spiritually refreshed and to receiue spirituall life and strength by a true communication of the bodie of Christ as it were by nourishment as Christ saith He shall not hunger nor euer thirst and moreouer to lay hold vpon Christ by faith not appearing a farre of but so vniting and insinuating himselfe vnto vs that he may be our head we his members Tractat 26. 27 vpon Iohn Whereupon Augustine in the second Sermon De verbis Apostoli saith That same manducare to eate what is it but to be refreshed that same bibere to drinke what is it but viuere to liue This is saith hee to eate that meate and to drinke that drinke to abide in Christ to haue Christ abiding in him as Christ himselfe declareth Ioh 6.56 Hee that eateth my flesh and drinketh my bloud dwelleth in mee and I in him And by this hee which dwelleth not in Christ and in whom Christ doth not dwell without doubt hee neither eateth his flesh spiritually nor drinketh his bloud although carnally and visibly hee presseth the Sacrament of the bodie and bloud of Christ with his teeth Therefore the eating of the flesh of Christ and the drinking of his bloud is not onely faith but a certaine consequent and effect of faith namely the inward coniunction of vs with Christ the effect whereof is ioye in God and moreouer life eternall a Iohn 6.51 54.56 1. Cor. 5.8 Seing that Christ is giuen daily in the word to be eaten by faith and is there eaten of the faithfull Iohn 6.35 why is there neede of the supper That by this Sacrament as by an action more euident vnto vs or by a word visible that is shewing that selfe same thing to the eyes which the word doth signifie to the eares of the hearers our faith being more exercised and more confirmed we may eat him more and more and may apply him vnto vs more nearely more effectually and moreouer by Christ so eaten we may haue more spirituall sense motion and life vntill in that last day needding the vse neither of the word nor of the Sacraments we all in Christ and with Christ being present with vs in verie deede in heauen doe enioy that euerlasting spirituall life Now therefore at the length distinguish exactly the waies of eating of the bodie of Christ As it is a Sacrament it is not taken generally for the whole action of the Lords Supper and for the taking it selfe both of the signe and also of the thing signified but for the signe it selfe Question vppon Leuiticus 57. as Augustine saith Secundum quendam modum Sacramentum corporis Christi corpus Christi est that is after a certaine manner the Sacrament of the bodie of Christ is the bodie of Christ and hee saith the same thing oftentimes Sacramentum Ecclesiae duobus constare Sacramento re sacramenti that is That the sacrament of the Church doth consist of two things of the sacrament the thing of the Sacrament In this sense one eating is outward Sacramentall Symbolicall or Sacramentall onely namely of them which in the Lords Supper doe eate that holy signe of the body of Christ with the mouth of the bodie but which without faith is of no moment to saluation Another is Mentall or spirituall only namely of the thing signified which is done by faith alone by hearing reading and meditating of the word of God concerning which Ioh. 6.53.54 55.63 and it belongeth to all times but yet onely to the faithfull and in the olde time also it was common to the Fathers a Cor. 10.3 verily verily I say vnto you Except yee eate the flesh
of the Sonne of man and drinke his bloud yee haue no life in you Whosoeuer eateth my flesh and drinketh my bloud hath eternall life And my flesh is meat indeede and my bloud is drinke indeed Concerning which eating Hierom saith Quando audimus verbum Dei tunc caro Christi sanguis eius in aures nostras funditur that is vpō psalm 147. When wee heare the word of God then the flesh of Christ and his bloud is powred into our eares Finally there is another Spirituall and Sacramentall together in the lawfull vse of the Lords Supper that is to say of them which in the Lords Supper do eate both the signe of the bodie of Christ with the mouth of their bodie and also the bodie of Christ with the mouth of the soule it selfe that is they receiue it by true faith and are truely partakers of it by the working of the holy Ghost eating not only panem Domini the bread of the Lord but also panem Dominum the bread the Lord as Augustine somtimes said Although it is the same not a twofold receiuing of the same and one Christ that is to say spirituall by faith whether it be giuen to our minde to bee taken in the bare word or Sacramentall signes beeing added thereunto And therefore it is not to bee denyed that those words Ioh. 6. doe belong to the spirituall eating which is done in the Supper For although Christ then spake not of the signes themselues yet he spake of the matter of the Sacrament For which cause the Fathers in their Homilies especially to the people applyed that place to the Sacrament of the Euchariste But as for a carnall or orall eating whereby the bodie of Christ may bee receiued with the mouth and conueyed into the stomack there is none because it cannot stand with a spiritual eating with his ascention a Iohn 6. verse 62 And because carnal eating is not only vnprofitable but Capernaiticall but the spirituall quickneth as it is in the same place b Verse 63. But whereas Bellarmine goeth about to prooue that the words of Christ Iohn 6. are properly to be vnderstoode of the corporall eating of the flesh of Christ which may bee done in the Eucharist Book 2. of the sacrament Enchir. Chapter 5◠which hee calleth Sacramentall because Christ confirmed with an oathe verilie verily which is not lawfull to adde but in most plaine sentences and which cannot be wrested to another sense least a gappe bee thus opened to periuries It is easily confuted because Christ Iohn 3 3 vsed the same oath in one figuratiue sentence and taken of Nichodemus to another sense verily verily I say vnto thee except a man be borne againe hee cannot see the Kingdome of GOD. And to make it a proper speaking a most absurd consequence should followe that euerie one comming neuer so vnworthilie shall haue eternall life for all such should eate the flesh of Christ vpon Psal 〈◊〉 97 But contrariwise Augustine speaking of those words of Christ saith Hast thou vnderstode spiritually They are spirit and life Hast thou vnderstoode carnally so also they are spirite and life but they are not to thee vnderstand spiritually those things which I haue spoken Yee shall not eate this bodie which yee see and drinke that bloud which they who shall crucifie mee shall shed I haue commended vnto you a certaine Sacrament beeing spiritually vnderstoode it shall quicken you but the flesh profiteth nothing And in his Tract vpon Iohn To beleeue in Christ This is to eate the liuing breade And hee saith that those words Except yee eate the flesh of the sonne of man doe signifie nothing else De Do et Chr stum Book 3 Chapter 16 but that wee must communicate with the Lords passion and sweetely thinke in our mindes that the flesh of Christ was crucified for vs. And hee saith Vt quid paras dentem ventrem Crede manducasti that is Why doest thou prepare thy tooth and thy belly beleeue and thou hast eaten in which words truely hee granteth that the flesh of Christ is eaten figuratiuely whether we regard the essence or the manner of corporall eating Which are the Sacramentall or definitiue words or the words of promise which the Lord added to the signes Namely those which doe shewe as it were the kernell or inward matter or the thing signifyed whereof some are said concerning the bread and some concerning the cuppe And truely there are two parts of that speach concerning the bread the first This is my bodie The latter Which is giuen for you or is broken Which is the subiect of the former part and also the Attribute The Pronoune demonstratiue This not taken adiectiuely but substantiuely which doth not signifie a singular thing and vnfruitfull or any singular thing of a more general substance which may signifie the same thing with that which is spoken of or as Scotus speaketh may pro eodem supponere that is put in the place of the same so as they which are signifyed by the subiect attribute differ not betwixt themselues except in a diuers manner of conceiuing as though the sense should be This thing cōteined in the bread is my bodie Neither also is that subiect to be vnderstoode of that which was bread as if wee should speake of that which Moses held in his hand and which was a staffe or a rod. This is a Serpent or this which was water at the mariage in Cana is wine Also it is not to be taken for the aduerbe of place Hic here But that pronoune demonstratiue is referred to certaine breade which Christ tooke brake and gaue to the Disciples but it is not referred to his owne bodie Paule being the interpreter 1. Cor. 10.16 The bread which we breake is it not the communion of the bodie of Christ It is false therfore which Bellarmine assumeth booke 1. chap. 9. concerning the Eucharist that Hoc this cannot be spoken of a thing which is seene and openly knowne vnlesse that thing be of the neuter gender But the attribute is corpus meum my bodie which is spoken concerning the subiect that is to say true bread But the couple wherwith that attribute is ioyned with the subiect is the Substantiue Est is Is the verbe Est to be taken essentially or substantiuely and in his naturall signification In no wise but significatiuely representatiuely and figuratiuely and againe Bellarmine is deceiued who thinketh that this verbe cannot by any meanes bee taken in any other then in the proper signification because by no reason at all neither Phisicall nor Logicall nor Theologicall can an vnlike thing be saide of an vnlike properly existently essentially and substantially but onely figuratiuely Neither can two things remaining substantially diuided how much soeuer ioyned and vnited together in their essences bee truely saide so to bee one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that one may truely be said to be another substantially So the soule
flesh of Christ and bone of his bones not according to substance as Eue was of the flesh and bones of Adam but according to qualitie for as much as the Church is the Spouse of Christ not in respect that wee are men but in that wee are truely Christians a Psal 45.11 Cantic 1.8 2 Cor. 11.12 Apoc. 21.2 by which similitude is declared that Christ doth not only deliuer his goods to his Church to be vsed and enioyed but also doth giue himselfe to vs and make himselfe ours 2. The second is of the head and of the members bound fast by the same quickning spirit b Eph. 2 22 4 12 1 Cor. 6 1◠whereby is signified not onely the most streight copulation of vs with Christ but that we doe take life safetie and euerie good thing from him alone that he doth excell his Church 3. The third is of plants and stocks as of the vine and the branches and of engrafting c Ioh 15 1 by which the stock and the young slip being ingrafted do growe together into one plant in very deed d Rom. 6.5 Coll 2 7 but this is the difference 1. That we by nature being wild vines doe not growe out of that vine concerning which it is spoken but we are first ingraffed into in by grace afterward we are trimmed by the husbādman that all bitternesse of tast being laid aside by little and little wee may bring forth sweet fruit 2. Because in this spirituall grafting we being the gresses must passe into the nature of the stock into which we are grafted not on the contrarie as it is in naturall graffing 3. Nether thereupon is to be imagined a reall transfusion of the substance or qualities of Christ himselfe and a certaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or continuitie of them betweene themselues as the Postellians and Libertines do think but a power an operation and a streight efficacie whereby Christ by the holy Ghost doth change vs beeing iustified into himselfe and doth renewe vs vnto spirituall life 4. The forth is of a spring and e Ioh. 4.14 of riuers but so that seeing we are a most impure sinke we must first of all by grace bee purged from vncleannesse most pure waters being powred in 5 The fift is of a house and of a building built together of liuing stones but yet by workmanshippe not made with hands laide vpon the chiefe corner stone and pretious yea the fundamentall corner stone a liuing and pretious stone f Eph 2.20 1 Cor. 3 16 1 Pet. 2.4 which similitude doth tend to this end that it may bee manifestly knowne that the whole Church and euerie member thereof is sustained by Iesus Christ alone to whom it cleaueth spiritually by faith in whome by whom and in respect of whom the holy Ghost doth builde the whole companie of the faithfull vpon this foundation the stones whereof he doth ioyne together by vnity of faith continual loue and so being ioyned together hee doth defend and maintain them against all the tempests insultings of the world 6. The sixt similitude is of meat drinke or of eating drinking a Ioh 6 51. but with a manifold difference 1. Because meate and drink taken after a corporall manner cannot giue life but onely doth conserue corporall life that as it seemeth good vnto God but the meate and drinke which in this mysterie are signified by similitude haue life and that truely eternall in themselues 2. Because these naturall meats drinkes are digested by natural heat and being altered are assimulated to the substances of the bodies But this spirituall meate drinke is incorruptible doth transforme vs into it selfe by a new as I may say qualification as Augustine saith Non mutaberis in me sed ego mutabor in te that is thou shall not be changed into me but I shall be chaunged into thee 3. Corporall meat drinke doth maintain this life but for a small time which life also they do hurt sometime also kill vnlesse they be taken in that measure discretion wherin it becommeth them to be taken But whosoeuer doth eate drinke that spirituall meate and drink one only the same is made partaker of immortality 4. Seing that Christ giueth his flesh with the meate and his bloud with the drinke and declareth the spirituall receiuing of the same by the names of eating and drinking he doth not signifie a passage of his flesh and bloud into our soule or bodie or a transfusion of the qualities either of his soule or of his bodie into vs but an inspiration of the peace of conscience of an holy spirituall and heauenly life by the gift of the spirit of sanctification Therefore in those similitudes all are metaphoricall but not proper speeches neither are to be vrged precisely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is according to the letter 1 Cor 2. 13 but so as the Apostle admonisheth that spiritual things may not be ioyned to corporal but spiritual things to spirituall that is that we may apply the words to the things What is the end and fruit of this our communion with Christ Manifold 1. Our bringing againe into the good fauour of the Father by a Mediator 2. The communion of Christ himselfe with vs wherby as our eternal Priest he doth beare vs in his heart and maketh intercession to the father for vs esteemeth it done to himselfe whatsoeuer good or ill is done toward his brethren 3. The participation and communion of all his goods for among friends all things are common and a spirituall congruence conformitie with Christ For euen as our guilt naturall blemish al our sins which follow therevpon are laid vpō Christ himselfe not by real inhesion infusion but by imputatiō alone according to the couenant of the Gospell but that all the miseries sin excepted punishments due to our sins that same our suretie a Heb 7.22 in very deed took vpon himself subiectiuely so his most perfit righteousnes proceeding from that obedience which being most absolute he performed to the father in his flesh euen to the death of the crosse by which he attained both the paying of all our debts also right to obtaine eternall life for the beleeuers is not ours by a reall infusion inhesion therof but by imputation acceptance 4. By vertue of the holy Ghost or by a real efficacie within vs he doth conuey into our masse which is inserted into his masse by faith spiritually the liuely liquor iuice spirit of eternall life that is he bringeth forth in vs another effect of that sauing vertue being vnseparable from his flesh by which he doth quicken renew sanctifie within vs both our mind and also will affections doth make vs conformable to his humane nature and so he beginneth spiritual life inherent righteousnesse in vs subiectiuely at length to be perfected in the last
day moreouer doth communicate to vs all wholsome graces necessary for vs to obtaine enioy life eternall as the feeling of Gods loue the certainty of Election the gift of iustification of regeneration faith good works other graces of his spirit he distributeth to euery man seuerally as he wil b 1 Cor. 12 12 Ioh. 1 16 vntill we liue with him eternally in the heauens According to the sayings Io. 15.5 He that abideth in me I in him the same bringeth fourth much fruit Of his fulnes haue all we receiued We are ioyned to the Lord we are one spirit with him that is to say by conformity of the vnderstaÌ„ding of the wil of the affections and by that renuing of the image of God within vs by the holy Ghost a 1 Cor. 6.17 Againe Wee are changed into the same image 2. cor 3.18 Wee shall bee like him 1. Iohn 3 2. Hee shall make our bodies like vnto his glorious bodie Phil. 3.21 Hereupon Christ is said to be and to liue in vs and wee in like manner are saide to bee and to liue in him Whereupon Paul saith I liue not but Christ liueth in mee Gal. 2.20 by which wordes againe is not signified an existence of essence or of substance or an issuing out of qualities from the soule or bodie of Iesus Christ into our soules as some not well in their wits doe imagine but an operation vertue of this communion much more powerfull and stronger as well to iustifie as to sanctifie vs then is the strength of our soule it selfe conioyned with our bodie to quicken our body Finally from this communion betweene Christ and the beleeuers doth spring the coniunction of the beleeuers betweene themselues not by a certaine insinuation of soules and bodies and as it were by contiguitie and by soldering together but by vnitie of faith and of hope and by the bond of true holy and mutuall loue so farre forth that the heart and soule of them all may seeme to bee one b Act. 4.32 and which is therefore called the communion of Saints Which is the forth end of the Lords supper That it may be a testimonie whiles that we vse it according to his institution of our spirituall education or nourishment in Christ that is that wee are fed and sustained spiritually by the benefit of the bodie and bloud of Christ according to the promise Eate drinke this is my bodie which end is neere and of kinde to the former Which is the fift end The obsignation or seale of the new couenant betweene God and men that is of the promise of the Gospell concerning remission of sins wherein God witnesseth that he receiueth into fauour and remitteth sins for the death and passion of Christ to all which vse this Sacrament with a true and liuely faith like as hee himselfe saide This cup. c. And so the Supper is a most sweete couenant and consideration in which the sonne of God doth make a couenant with vs that hee will mercifully receiue vs and wee in like manner doe make a couenant with him that wee will beleeue him and take his benefits with thanksgiuing and that we will performe his obedience before all things VVhich is the sixt end That it may be a symbol and pledge of our resurrection both spirituall in this life which is called the first resurrection and belongeth to our soules a Rom. 6.4 5 11 in which they which haue part the second death shall haue no power on them b Apoc 20.5 and also by consequent of our corporall resurrection at the last day which belongeth to the flesh and is the latter and which deliuereth vs from the first death c vers 13 and moreouer to get life eternall and saluation by the vertue of the bodie of Christ being raised againe according to the saying of Christ Ioh. 6.54 Whosoeuer eateth my flesh and drinketh my bloude hath eternall life and I will raise him vp at the last day VVhich is the seauenth end That it may be a symbole and an earnest penny of the spirituall gathering together of communion or consociation whereby wee are vnited as it were into one bodie by the spirit of Christ as many as doe receiue the Sacrament together and that as many of vs as come to the same table doe take the same meat drinke are as members of the same familie and as it were table fellowes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is consorts and confederates of the same holy thing like as the ancient were wont to confirme their couenants with the fellowshippe of holy things whereupon they were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or faedera that is to say leagues or couenants Hereupon Paule 1 Cor. 10.17 because there is one bread one I say by a common notion of the Sacrament but not necessarily one in number VVe that are manie are one bodie that is to say mysticall in Christ For we all are partakers of that one bread Whereupon againe it followeth that our fellowshippe with Christ is not corporall and naturall seing that our fellowshippe betweene our selues that is of the Church is not corporall but mysticall and meerly sâ—â—â—ituall For euen as the bread is compacted of many graines and the wine doth consist of the iuyce of many grapes so wee that are many that is to say beleeuers are spiritually knit into one mysticall bodie the head whereof is Christ Rom. 12.4.5 Euen as in one bodie we haue many members and all the members haue not one office so we beeing many are one bodie in Christ a Eph. 3.6 and euery one one anothers members or concorpores that is of the same bodie in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one that is like vnto one man in Christ Iesus Which communion doth flowe as it were the effect from the cause from the former which we haue with Christ himselfe being the head and the consent of wils doth necessarily follow it from thence is mutuall loue among the communicants concord one heart one soule forasmuch as it is betweene the members of the same mysticall bodie which loue whoso feeleth not at all in his heart must needs abstaine from that Supper which is a louefeast For the Supper is an example whereby we may learne to offer our bodies and spend our life to Gods glorie and the defense of our neighbour if neede bee and also wee may accustome our selues both to distribute all good thing which wee haue receiued from God with the like liberality to the needie to powre out vpon others with the like charitie that it may be a certaine prouocation to loue brotherly charitie springing from the most excellent pledge of Gods loue towards vs most wretched sinners But God forbid that either wee should account this to bee the chiefe end or wee should with the Anabaptists haue these holy mysteries for example of imitation and onely
shining in a darke place and obeyeth the chiefe rule of the holy spirit 2. Pet. 1.19 She can neuer erre in points absolutely necessarie vnto saluation or from the truth simply necessarie and that because truth dwelleth no where else in the world but in her onely For which cause so considered Paule calleth the Church The pillar and ground of truth namely in respect of other congregations who are buried in falshood 1. Tim. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then not simply but in some certaine manner and condition the Church erreth not in matters necessarie vnto saluation but in vnnecessarie things it may erre Iohn 16.13 The holy Ghost will teach you all truth that is all that is necessarie vnto saluation And in this sense Christ prayed for his Church that it might bee sanctified in the truth not that it might not erre in no point but that it might not erre in necessary points b Iohn 17 17 And surely the Church is to be heard according to that saying of Christ a Mat. 244 Luk. 10.16 He which heareth you heareth me but yet so that she heare Christ before she require that her selfe be heard of others But if the Church be not considered vniuersally or totally but particulerly or according to the members thereof surely it may doth come to passe that some particuler visible Churches yea many in number by not vnderstanding a right or by not firmely beleeuing those things which are prescribed by God may erre from the truth eyther in part while they fall into most grieuous errours or else vtterly may depart for euer And this I grant doth happen so much the rather if the bodies of particuler Churches be respected seuerally by reason of the weakenesse of mans disposition men consisting of flesh and bloud of whom it is said Rom. 3.4 Euerie man is a lier sinne also being still inherent in the Godly during this life and God likewise often giuing an efficacie to the Spirit of errour men so deseruing yet so as the Elect may not alwaies persist in errour but being better instructed may returne into the way againe a Mat. 24.24 Isay 42.19 The Lord saith Who is blinde but my seruant and deafe but my messenger whom I sent Dan. 9.12 Speaking of the Church of the people of God saith All Israell haue transgressed thy law 1. Cor. 13.9 We know in part and we prophesie in part The Prophet Dauid Psal 25.7 saith Remember not O Lord mine ignorance The Church of the Iewes erred and the Apostles themselues about the calling of the Gentiles Therefore was Peter warned that he should goe vnto Cornelius and doubt nothing b Act. 10.20 11.2 19. Peter himselfe erred concerning the obseruation of the ceremoniall law while he still beleeued some meats to be vncleane c Act. 10.14 15. he erred also in playing the hypocrite with some other Iewes d Gal 11 13. And againe the Iewish Church erred in being zealous for Moses lawe e Act. 21.20 So did the Church of the Galathians which receiued Circumcision And the Corinthians in the abuse of the Lords Supper and because there were schismes among them f Gal. 1 16 And the Church at Constantinople erred g 1. Cor. 11.18 therefore why might not the Church of Rome erre also For Paule saith that Antichrist shall shall sit in the Temple of God and shall accomplish the mysterie of iniquitie 2. Thes 2.4 In Lib. ad Solitariam vitā agentes And Liberius the Romane Bishop subscribed vnto Arrianisme as Athanasius witnesseth For that which Christ spake vnto Peter Luk 22.32 I haue praied for thee that thy faith should not faile .1 It belongeth onely vnto Peter who was to be assailed with a most perilous tentation in regard of the rest and not vnto his successours And he meaneth a iustifying faith of the heart not of the mouth not an historicall faith which holdeth onely a true opinion of Doctrine For if Christ requested this for al the Romane Bishops namely that they might not erre then hath he not obtained that which he asked for it is manifest that many Romane Bishops haue erred 2. Also that saying nothing appertaineth to the church of Rome but that happely we say that heerein it agreeth with Peter in that it hath denied Christ vnlesse it imitate Peters teares and repentance Neither is it a fitt reasoning from the faith of Peter which was a personall gift to the faith of the church of Rome Neither did Christ himselfe pray for the Apostles onely but for all them who through their wordes shall belieue on Christ Iohn 17 20. Although the Papists affirme The law shall not perish from the Priest nor councell from the wise nor the word from the Prophet Ier. 18.18 yet Ieremiah 7.4 heard the voice of the lord saying Trust not in lying wordes saying the Temple of the lord the Temple of the lord for this is the Nation which hath not heard the voice of their Lord nor receiued his discipline Zeph. 3.2 May the Godly by reason of some mens vices and euill manners seuer themselues from the outward congregation of those that professe the doctrine of Christ No vnlesse they be cast out of the greater part by force for the Prophets haue euer had amongst their auditours some euill ones yet haue they not departed from them And Christ suffered Iudas to the very vttermost in his owne company Math. 13.29 The goodman of the house doth not suffer the darnell or cockell to be pulled vp least it hurt the wheat and it is certaine that there will neuer be in this world so syncere and perfect a church but there may be found chaff and tares mingled with the wheat Verse 24.47 What are the conditions of the church 1 The crosse is a certaine marke or token by which the Lord will haue all those that are his to be marked that they may be conformeable to the Image of his sonne a Rom 8 28 2 Tim. 3 12 yet is it not a perpetuall marke of the church but is rather to be termed a condition thereof then a note or marke 2 That as long as it soiourneth in this world it hath some euill mingled among manie good and sincere men which thing Christ teacheth in the parables of the tares and the drag-net b Math. 13 24.47 3 That although it be clensed by the blood of Christ so that it is without spott or wrincle c Ephes 5 27 both by the imputation of Christs merit as also for the endeauour whereby it aspireth vnto that state yet is it still subiect to many vices and infirmities of the flesh remaining whereunto all the faithfull are apt and prone so that they haue need perpetually of this praier Forgiue vs our trespasses What Epithites are attributed to the church on earth 1 It is called by a metaphor and similitude the Mother of the faithfull Gal. 4.26 bicause the church bringeth forth sonnes vnto
meanes they might be brought back to a more high thought and vnderstanding neither doe we read that the Apostles obserued that washing of feete but that these parts of washing of feet in those hot countries wherein they goe not so well shod as wee appertained to women rather then to men 1. Tim. 5.9.10 VVho are the fellow helpers or administers or seruice able causes of the Supper of the Lord Only the ministers of the word lawfully called to whom the keyes of the Church are giuen whiles that they do rightly execute their office in the administration dispensation of the word of the holy Supper for no man taketh this honour vnto himsef 1 Cor. 3.9 â—â— 1 Math. 28.19 but he that is called of God as was Aaron Heb. 5.4 But the son of God who is present at hand with his Church not with a bodily presence but yet with a spiritual wholsom preseÌ„ce for vs as being the master of the feast doth so celebrate the same by the meanes of his ministers that he alone doth as truly exhibite vnto vs bread and drink of life that is to say himselfe to be enioyed by faith as he doth euidently exhibit vnto vs by the hand of his seruants the signes therof that is to say bread to be chewed in the mouth and wine to be drunk Ioh 6.51 the bread that I will giue is my flesh which I will giue for the life of the world For whom is the the Supper of the Lord instituted Ioh 16.7 Not for all confusedly mixt one with another without exception for Mat. 7.6 he forbiddeth that which is holy to be giuen to the profane to dogs and to strangers from Christ but to theÌ„ which are borne again of water of the spirit that is to the disciples of Christ a Math. 26 26. Luke 22.14 1 Cor. 11.23 because he promised to these only as also he doth giue the sustenance of his quickning flesh and of his bloud And the Sacrament doth belong vnto them to whom the promise doth belong from whence in time past they which were comming on and learned the Catechisme which were not yet baptized they which were accursed out of the Church and the penitentiaries the Sermon being ended were commanded to goe out the Deacon crying let the Catechumeni that is such as learned the Chatechisme and the excommunicated goe out from thence was said the Masse that is the dimission of the Catechumeni And the Grecians did say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say holy things for holy men like as Apulcius in his second booke doth report that the Priest was wont when he was about to begin the Sacrifices to say thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is who is here to whom answere was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it should be said honest good men when as the polluted and vnworthy went away Of how many parts doth the institution of the Lords Supper consist Of three 1. Of the institution of Christ whereby he ordained the outward matter of this Sacrament 2. Of his words both preceptiue and also determinatiue annexed to the institution wherby he doth declare the inward matter and forme moreouer the end 3. Both of a lawful administration also of the receiuing of the Lords Supper it selfe What did Christ when he instituted his Supper He sat downe at the table with the disciples but stoode not at the Altar because he instituted a holy banquet not a sacrifice b Mat. 26 20 Mark 14 18 Luk. 22.14 wherupon againe it ought not to be tearmed the Sacrament of the Altar but the Lords Supper or the Lords Table euen as it is named by Paule 1. Cor. 11. Moreouer hee tooke and instituted the matter namely outward signes two only no more nor fewer that is to say bread the cup or wine in the cup. In like manner he added thereunto holy ceremoniall actions For as he was about both signes 1. He gaue thanks to the Father 2 Hauing taken the bread he brake it 3. He gaue it to the Disciples so also he gaue the cup or wine Iâ— not the holy Supper a double Sacrament seing that the signe thereof is double No. 1. Because euery signe seuerally by it selfe is not a SacrameÌ„t but both of them ioyned together 2 Because amongest vs it is one banquet alone not diuers where notwithstanding many meats and drinkes are set on For those two signes doe declare one action of Christ that is to say our whole spirituall nourishment For that is said to be one not onely which is simple and indiuisible or continuall but that which is perfect that is one in perfection to whose integritie all things doe concurre which are required to the end of the same as one man consisting of the essentiall parts Therefore this Sacrament is many things materially but one thing formally and perfectly in as much as in them one refection is perfected saith Thomas Part. 3. qu. 73. Artic. 20. But why would Christ haue vs vse a twofold Signe That by distinct symboles or signes he might as it were set before our eyes and imprint in our mindes his cruell and bloudie death and truly note out both the giuing of his bodie seuerally and the shedding of his bloud out of his bodie for our sinnes For as Bellarmine doth confesse in his booke of the Sacrament of the Eucharist 4. booke chap. 22. The forme alone of bread doth not exactly represent Christ as dead vnlesse the bloud also be seene on the other part as shed and the forme of wine alone doth not sufficieÌ„tly represeÌ„t Christ as offered in sacrifice for bloud alone is not a sacrifice 2 Like as in this life as Augustine saith in the 26. Tractate vpon Iohn the whole refreshing or nourishing of bodies doth consist of meate which is a due nourishment and of drinke which is a moist nourishment so let vs know that Christ is set forth vnto vs in the Eucharist distinctly as meate and drinke neyther let vs thinke any thing to be wanting vnto vs which may appertaine to our whole spirituall sustenance or nourishment and so let vs by faith apply vnto our selues the bodie and bloud of Christ and the benefit obtained by the deliuerie of his bodie and shedding of his bloud and so as it were by faith let vs eate and drinke Christ himselfe whole Iohn 6.55 My flesh is meat indeed and my bloud is drinke indeed Therefote they doe scarce leaue vnto vs halfe full satisfaction for our sinnes but a lame or halfed matter of nourishment in Christ and do take away the integritie or perfection of this Sacrament whosoeuer doe sunder the cup from the Eucharisticall bread against the precept Math. 19.6 That which God hath coupled together let no man put asunder Whether therefore doe they sinne which take away the cup from the Eucharisticall bread Yea greatly because they goe from the ordinance of Christ and do
vnderstand the solemne profession of the Christian faith or finally the giuing of thankes and bestowing of almes What is it to Take Amongst the Euangelists it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly vndrestoode of the hand from whence also euery thing whereby a thing is taken as the handle of a cuppe the eare of a pot the hilt of a weapon is called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Neither is it like to be true neither can it be gathered out of the historie of the institution of the Lords Supper nor by the maner of the sitting of Christ and of his Apostles at meat that Christ in the first Supper put bread into euery Apostles mouth For Io. 13 23. Iohn is said in the last Supper to haue leaned of Iesus bosome namely according to the manner of feasts of that time wherein in taking of meate they being stretched forth did leane vpon the ground or in an high chamber trimmed with beds as wee may reade Luk. 22.12 so that they did make as it were a certaine circle and the next did as it were leane vpon the former their heades alwaies within and their feete stretched out without 3. Moreouer the manner of taking both of me ate and drinke with the mouth not with the hand agreeth not to those of age and to the great ones that is to those which haue their wits exercised to discerne both good and euill a Heb. 5.14 such as it behoueth all them to bee as much as may be which are commaunded to examine themselues before they come to the Lords table but to Infants yet crying and which cannot discerne betweene their right hand and their left b Ionah 4.11 4. Furthermore that the word of Taking is to be vnderstood of the taking by the hand it is euident because otherwise there should bee a manifest Tautologie in the words of Christ when the taking of the mouth is necessarily vnderstoode out of the wordes by themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say Eate and Drinke 5. The practise also and vse of the ancient Church doth shewe the same whose example is extant in the worâ—s of Ambrose to Theodosius the great Emperour How wilt thou stretch out the hands from which innocent bloude doth yet drop How wilt thou take the holy body of the Lord with such hands Theodoreâ— hist Ecâ—lesiasticall bâ— 5 Chap. 8 with what rashnesse wilt thou take in thy mouth the cup of the pretious bloud since that by the furie of thy words so much bloud is vniustly shed Therefore it is a superstitious thing to forbid the communicants to take Eucharisticall bread or cup for the inner mouth is no more holie then the lips and hands Wherefore they which put in whole little morsels into the mouth not into the hands of the receiuers I caÌ„not tel with what reason they can deny that they are papisticall and do cherish the spawne of superstition amongst their people What is declared by this receiuing of bread and wine into the hands As true a spiritual sealing within vs by the instrument of faith both of Christ himselfe and also of his benefits necessarie to our saluation as there is a true and certaine receiuing of these signes into the hands of the takers What doth the bodilie eating and drinking of this bread and this wine and moreouer the conueying of it into our body signifie That Iesus Christ receiued by the instrument of faith by a Diuine vertue through the Couenant of a new league is so farre made ours that hee doth passe as it were into vs by an incomprehensible mysterie to seale vp spirituall life in vs and wee in like manner passe into him yet with this difference that in naturall eating and nourishment those things which we eate and drinke by the strength of naturall heate are changed into our substance that there may be a renewing of that which began to be consumed but in spiritual nourishing the bodie and bloud of Christ doe so nourish and renewe vs and make vs one bodie with Christ that they doe change vs but are not changed in vs because wee had neede and must bee conformed to Christ and made like to his Image Rom. 8.29 Phil. 3.10 Is the giuing of the signes and eating them with the mouth and the giuing and eating of the things signified one and the same in number and kinde No in no wise 1 For as there are two persons administring the Lords supper on of the pastor performing that which is done outwardly and without an other of Christ effecting by his holy spirit that which is done inwardly 2 And as the whole action of the Lords supper doth consist of two things one earthly corporall and to be perceiued by the senses themselues Another heauenly spiritual and to be vnderstood by a faithfull minde 3 And as there are two parts of a man whereof one is the body the other the soule so there are two diuerse giuings one to the body which is done by the minister and another to the minde performed by Christ And so many eatings that is to say one outward corporall orall naturall and sensible namely of sensible signes which also is called Sacramental which is done by the instrumeÌ„t of the mouth the other inwarde supernaturall of the things signified and to be perceiued with the eyes of faith which is called spirituall That first was instituted by Christ that it might be an expresse image of this spirituall eating and drinking This twofold eating Augustine acknowledged He which eateth within not without he which eateth in heart not which presseth with his tooth Tractat. 36. vppon Iohn b. 4. dist 1.9 And Lombard As there are two things of the sacrament so there are two waies of eating one sacramentall whereby the good and bad doe eat the other spirituall whereby onely the good doe eat For looke what those earthly gifts are to mans body the instruments thereof that are heauenly giftes to the soule the most excellent instrument thereof which is faith But earthly signes are laid hold vpon with the body and the instruments thereof that is to say sensibly and corporally therfore the celestial good things are receiued onely with the soule and with the instrumeÌ„t thereof that is to say by faith spirituallie and intellectuallie a Ioh. 6.35 froÌ„ whence also that may be gathered that the word manducandi that is of eating is taken concerning the partaking of the signes properly but concerning the participation of the bodie of Christ in a borrowed sence Seeing that the flesh of Christ is corporall is not the eating of it in the Supper also corporall Truely the flesh of Christ is corporall in respect that it is a bodie but it is not corporall by speaking properly in respect that it is meat for as much as our bodie is nourished neither with his flesh nor bloud as if it were foode for this corporall
which is life it selfe and the fountaine of life cannot bee the bread of life to vs c Ioh. 14 Neither can the humanitie be separated from the word neither can the humanitie subsist without the Diuinite and his benefits without the whole person and therefore the one without the other are neither giuen nor receiued VVhether in the Supper of the Lord for the thing it selfe of the Sacrament doe wee partake of his merits alone or the liuely operation gifts or benefits of Christ without Christ himself that is without participation of the body and bloud of Christ or doe we partake of Christ himselfe with his benefits Truely Christ himselfe with al his benefits both those which are giuen to vs by imputation alone and also those which are giuen by reall efficacie 1. Because Christ himselfe one and the same God and man is that liuing bread from whom life eternall doth flowe to vs d Ioh. 6.51 and is eaten of them which are endued with true faith 2. Because bread and wine are holy signes not onely of the death and benefits but of the bodie and bloud of Christ 3. Because Paule doth plainly affirme it e 1 Cor. 10.16 we ought to haue a coÌ„munion with the body it self bloud it selfe of Christ that we may be partakers of his benefits For those benefits that liuely vertue or operation which sustaineth our soules vnto life eternall cannot be seuered from the bodie and bloud of Christ and moreouer not from Christ himself to whom it cleaueth a Ioh. 5.11 no more then the effect from the cause conteining it or the qualitie from the subiect in which it is properly inherent and from which it issueth because as Cyrill saith The spirit in Christ is ioyned chiefly with the flesh of Christ and the flesh also with the spirit so that wee can neither take his flesh without the operation nor the operation without the flesh neither in the plaine worde or in the Sacraments 4. Because he which imbraceth the promises of the Gospell by faith is made partaker of Christ b Heb 3.14 5. Because the verie words of Christ doe most clearely witnesse it Take eate this is my bodie Therefore it is needfull that the bodie of Christ should bee receiued and eaten of the faithfull 6. Because the true communion with Christ himselfe God and man is established in baptisme Therefore wee must determine that the same thing is done in the Supper 7. Because the Analogie of receiuing eating of bread wine should be lost vnlesse we should spiritually receiue Christ himselfe but that we may receiue the strength of nourishing which is in the bread it is needfull that we should receiue the bread it selfe 8. Because like as we dye in Adam because we are ioyned together with him by a naturall participation so we do liue in a spirituall life in Christ and we drawe it from Christ by reason of the spirituall participation with Christ c 1 Cor. 15.22 9 Because the Scripture euery where teacheth that the Church is one bodie of one head but truely it cannot be imagined that life doth come from the head to the bodie without the ioyning together of them both 10. Because they which stick to the accidents alone and leaue the substance are in no Science to bee suffered But the death of Christ and his benefits are reckoned among the accidents Therfore it is an intollerable thing to propound the benefits of Christ alone and not Christ himselfe But this we adde like as in the plaine worde the word preached shewing Christ to vs by voice is perceiued by the sense of the eares but Christ himselfe signified by the word preached is not receiued but by the vnderstanding beleeuing and in baptisme the bodie is dipped in the water but the minde of the beleeuer is washed with the bloud signified by the water So in the Supper the bodie is fed with that bread and that wine but the soule of the beleeuer is made fat with the flesh and bloud of the Lord as Tertullian speaketh Manduâ—atio Corporissed non manducatio corporalis Therefore there is an eating of the bodie but not a bodily eating but of faith or spirituall like as the coniunction is spirituall mysticall and supernaturall for as much as it is made by the apprehension of faith by the efficacie of the holy Ghost and also in like manner the presence of the bodie of Christ is spirituall For if our sight in a moment of time be ioyned with the bodie of the sun much more is faith conioyned with Christ himselfe and moreouer with his bodie placed in heauen Can this proposition be endured The bodie of Christ is exhibited with the bread If you do referre the word with to the time wherein the faithfull doe vse the Supper that the sense may bee When a faithfull man vsing the Supper doth eate the bread of the Lord and drinketh the wine of the Lord he is made partaker not only of earthly gifts but also of heauenly that is to say of the bodie of Christ and of the bloud of the same then truely wee doe in no manner of wise mislike that proposition But if any doe referre it being taken together with the other two particles In and sub that is in and vnder to the place that is to ordaine a presence of the inuisible bodie of Christ In cum sub pane that is in with vnder the bread wee doe worthily reiect this consubstantiation inexistence and indistance seing that this is neither expressed in the words of Christ nor can rightly bee drawne out from them Of how many sorts is this vnion or coniunction in the vse of the Lords Supper Twofold one of the bodie and bloud of Christ with the bread and wine which is called Sacramentall and belongeth to the forme of the Sacrament Another is the coniunction of the same bodie and bloud of Christ with the beleeuers which although spirituall is called the mysticall reall and substantiall communion or communication and fruition of the bodie and bloud of Christ which is exhibited vnder the holy symboles of the Supper Calu. Inst b 4. c. 17 sect 19 33 and belongeth to the end of the Sacrament Notwithstanding a mixture or transfusion of the flesh of Christ is not to be imagined in our soule because it sufficeth that Christ doth breath life into our soules from the substance of his flesh yea rather doth powre into vs his owne life although the flesh it selfe of Christ doth not enter into vs. Of what qualitie is the coniunction of the signes and of the thing signified in the supper of the Lord Not consubstantiall or naturall which may make a presence of the thing signified at the place of the signe 1. Because the words of the institution do by no meanes beare it 2. It is manifest that Christ sate placed with the Disciples at the table really and corporally 3. Neither are Sacraments
the wicked eate the flesh and drinke the bloud of Christ vnto the iudgement of their owne condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truely and not refusing but receiuing it are made guiltie of Christs bodie No for 1. To eate vnto themselues Iudgement or to bring Iudgement vpon themselues is not to eate Christ who is made vnto vs righteousnesse and life 2. Because the promise of grace doth promise onely to the faithfull the participation of Christ himselfe and they are Sacramentall Seales to none but to the faithfull onely For what part hath the beleeuer with the Infidell light with darknesse Nor must wee say saith Augustine that hee eateth Christs bodie that is not in Christs bodie and therefore their vnbeleefe cannot make void the faith of God and the institution of the supper 3. Because no man saith the Apostle can bee partaker of the Lords Table that is of the meate set vpon the Lords table and of the table of Diuels that is haue any thing common with Diuels and vncleane spirits 4. Because the thing signified is receiued with the heart and not with the mouth for indeede Christ is not receiued by the instruments of the body but by faith alone a Ephe. 3.17 which the wicked do want 5 Because God giueth not holy things to dogs seeing the Lord forbiddeth the same to be done Math. 7.6 6 Because there are not contrarie effects of the participating and communciating of the bodie and bloud of Christ And the power of quickening or giuing life cannot be separated from the communion of the bodie of Christ and the wicked haue not life eternall but are condemned alreadie but he that eateth my flesh and drinketh my bloud hath eternall life saith our Sauiour Christ Iohn 6.51 7 Because Christs bodie eaten worketh life but being despised refused and reiected it worketh death and condemnation but this accidentally not in respect of participation but of priuation 8 Because Christ can discharge the office of a Iudge although the vnbeleeuers eat not his bodie with their mouth they eat then the Lords bread but not the bread which is the Lord hereunto tendeth that excellent saying of Augustine If thou receiue it carnally it ceaseth not to be spirituall but it is not so vnto thee Againe A good man receiueth the Sacrament and the matter of it an euill man the Sacrament onely and not the thing it selfe And againe He that disagreeth from Christ eateth not Christs bodie nor drinketh his bloud though he daily receiue the Sacrament of so great a thing vnto his owne iudgement Whereas therefore the Fathers Tract 25. vppon Iohn but especially Augustine say that the Lords bodie is sometimes receiued euen of the wicked by the word Bodie they meane the signifying signe and not the thing signifyed or matter of the Sacrament And the bodie of the Lord that is to say his symbolicall bodie is distinguished from the bodie of the Lord that is to say from the verie matter of the Sacrament 9 And lastly this consequence of our aduersaries is ridiculous Christs bodie is giuen or offered therefore it is receiued It is not receiued therefore it is not giuen Can a man be guiltie of the bodie and bloud of Christ which eateth not his bodie nor drinketh his bloud Essentially Hee may by reason of the abuse of the holy signes which is contumelious to the thing signified euen as they which dispise Christs seruants are guiltie of contemning our Lord Iesus Christ yea and of the father also Luke 10.16 And a contumely done to an Embassador redoundeth to the Prince that sent him and whosoeuer spitteth vpon teareth or trampleth vpon the kings Image or letters is guiltie of offence to the maiestie of the king himselfe to conclude the vnworthie receiuer is guiltie in that he doth not spiritually receiue and eate Christs bodie offered vnto him Whether may the minister without perill of conscience admit all to the Lords Supper seeing he cannot know who are worthie and who are vnworthie As the Church iudgeth not of hidden things that is to say doth not prye into the secret corners of our hearts but iudgeth the outward actions hauing the Decalogue rightly vnderstood for a rule therein so the ministers dutie is to leaue to God the iudgement of euerie mans heart admitting all that are not tainted with open crimes but he must restraine those that are bewitched with errors repugners of the foundation of doctrine blasphemers heretickes worshippers of Idols drunkards cozeners theeues tyrants adulterers euill and filthie speakers and those that any other way liue vngodly and walke not worthie of the Gospell which giue no signes of repentance the Ecclesiasticall Consistorie hauing first taken knowledge of them for to them belongeth that of the Poet. Procul hinc procul este profani People profane and wanting grace Packe hence and come not neare this place For Christ giueth a weightie and serious prohibition Giue not holy things vnto dogs Mat. 7.6 Neither must we communicate with other mens sinnes 1. Tim. 5.22 therefore Chrysostome saith He would rather giue his bodie to be shamefully torne in peeces then wittingly willingly reach out the bodie and bloud of our Lord to a wicked man that liueth without repentance And for this abuse Paule witnesseth that among the Corinthians many were weake and sicke and many slept Is it a thing arbitrarie or indifferent to vse the Supper of the Lord or to abstaine from it No but the contemners of the Lords table sinne grieuously for they contemne 1 That edict not humane but diuine Doe this 2 The memorie of Christs death whereby we are redeemed 3 They neglect the communicating of the bodie and bloud of Christ 4 And lastly they shew themselues vnworthie to be accounted Christs disciples Shall wee need any sacramentall signes of Christs bodie and bloud in that life that shall be euerlasting No for we shall be with our Lord Iesus Christ euen in bodily presence for there will be no place for any sacrament when Christs corporall presence shall be restored to the Church and the Church by the way of faith shall be restored to the heholding of Christ euen face to face a Rom. 8.24 1 Cor. 13.12 5.7 1 Ioh. 3.2 What is contrarie to this doctrine First the error of the Aquarians who vnder pretence of sobrietie vsed not wine but water in the Lords Supper Secondly the errors of the Papists who doe horribly profane the Supper of the Lord and disdaining the name thereof 1 Borrow the name of the Masse from the rites of Isis 2 They faine that the Masse as it is now retained among them was celebrated by Iames the brother of the Lord or by the other Apostles 3 They adorne it with Gold Siluer and pretious stones as if it were a whorish Thais to allure the more to loue and affect it 4 They doe superstitiously vse bread that is meerely without leauen 5 They doe necessarily mingle water with wine 6 They transforme the
and all things are preserued by him In him we liue we moue and haue our being saith Paul Act. 17.28 But what kind of grace was that Such a one wherby if he would he was able to liue holily yet not whereby he would perpetually and constantly cleaue to God for if he had receiued this grace without doubt he had perseuered So saith Austine in his book de corrept gratia cap. 11. He had receiued power if he would but he had not wil to do that he could that is Adam had receiued grace whereby he was able if he would not to sin but he had not receiued grace wherby he would not nor could not sin Why did God make Adam mutable and not rather such a one who neither could nor would euer sinne Who art thou that disputest with God Rom. 9.20 But yet there be reasons wherefore he made him such a one 1. Because to be immutable is proper to God alone a Num. 23.19 Mal. 3.6 2. That man could not sinne is reserued in the heauens 3. As Augustine answereth he would first shew what mans free will was able to do and then what the benefites of his grace could do and the iudgement of iustice For if he had created man such a one as could not sinne then certainly no man should haue sinned and no man should haue needed the grace of Christ whereby he might be deliuered neither should man haue bene punished for sinne which he should not haue committed And so by this meanes there should haue bene place neither for grace nor iustice but it was by no means fit that we shold be ignorant both how great the grace of God is in Christ and also how iust a iudge God is in the world Ought the first man therfore to be excused frō sin God to be accused God forbid because he sinned freely when he had power not to haue sinned and so did willingly bring destruction vpon himselfe But in that God did not giue grace not to sin it was for the greater good of man and the more cleare glory of God The first wil was to be able not to sinne The last shall be not to be able to sin saith Augustine What is the vse of this doctrine That hence we may learne that God was no way the author of sin but in that Adam sinned this came from his owne free wil because he had power not to sin if he would and no man did either compell him or inforce him by any necessitie that he shold wil euil and therfore that he was without all excuse Againe that we might vnderstand that our estate in heauen shall be much more surer and excellenter then was Adams in Paradise and therefore we haue recoueuered far more in Christ then we lost in Adam For by that free will which the first man had he brought destruction vpon himselfe and his posteritie but by this which man shal fully obtaine by Christ he shal liue for euer and shal subiect and conforme himselfe to the will of God alone An addition touching the state of man before the fall Did God giue Adam a mortall or an immortall bodie Partly a mortal because he might die as the euent shewed a Rom. 5.12 1. Cor. 15.21 partly immortal because he might not haue died namely if he had obeyed God This is collected out of Gods threatning What day soeuer thou eatest thou shalt die the death Gen. 2.17 to wit by the losse of grace by the seperation of the soule by depriuation of glory But the children of the resurrection cannot sin any more nor die Luk. 20.36 How came it to passe that it was mortall and how that it was immortall That it could die it had it from the condition of nature for it was taken out of the watery earth and therefore of the foure elements and of the foure humors hauing an inward possibility to corruption according to that Thou art dust Gen. 3.19 and therefore by nature mortall But in that it was immortall or had power not to die it was not from the constitution of nature but by the benefit of grace because God had graunted this grace to man that he had power not to die if he would haue obeyed his commaundements For if God gaue this vertue to the clothes and shooes of the Israelites that in the space of fortie yeares they were not worne b Deut. 29.5 It is no maruell if he should haue giuen man power obeying him that he should haue enioyed a certaine estate wherin he should haue liued til he was old without failing Whether could he either be oppressed by externall force or die for famine or thirst or be extinguished by diseases or at length weare away with old age He could not because that the prouidence of God and the custodie of Angels did watch against all hurtfull things c Psal 91.1 121.3.5.6.7.8 Against the want of meats he had giuē him sundry fruits of trees d Gen. 1.29 2.16 3.2 Against diseases arising of the distemperature of the humors and the torments of the mind there was giuen vnto him originall righteousnes which did withstand al disorder and made the bodie subiect to the soule and cherished ioy in the heart Against old age was giuen the tree of life and the translation of man vnto the state of glorie Did then the tree of life auaile any thing to the retaining of that immortalitie It did auaile for therefore it was called the tree of life by a metonymie of the effect Gen. 2.9 or else by a sacramental signification of Christ in whom was life a Ioh. 1.4 and who is our life b Col. 3.4 But how did it auaile Some there be who thinke that it did of it selfe or by it owne force which God had put into it or by the inspiration of a secret healthsomnesse profite man against all weaknesses diseases and old age and preserue him so as he should neuer die if he vsed it at certaine times as the words of the Lord seeme to imply this Gen. 3.22 Now also least peraduenture he reach forth his hand and take also of the tree of life and liue for euer Others hold that it was onely a sacrament of grace whereby man might haue liued for euer if he had perseuered in the commandements of God and in that respect to be auailable to immortality so farre forth as the sacraments do auaile to the enioying of that whereof they be sacraments which opinion we also subscribe to Whether beside the fruit of that tree of life had Adam need of meates for the preseruation of his life He had for to this purpose God planted trees in Paradise and Gen. 2.16 it is said that he gaue man euery herbe for meate and the fruite of the tree that by the eating of these he might preserue the gift of immortalitie Besides also man was made a liuing soule as other liuing creatures but without necessitie of
ignominiously punished that hence it may appeare he was despised of men and full of sorrowes according to Esais Prophecie cha 53.3 3. He is crucified Gal. 3.13 then which punishment there was at that time none more grieuous ignominious for as it is to be gatherd out of Ps 22.17 the words of Thomas Iohn 20.25 they being strongly stretched vpon the crosse were fastned vnto it with nailes driueÌ„ through their haÌ„ds feet afterwards being set vpright on high they ended their life in the horrible torments of all their nerues whole body also the death of the crosse was most abhominable pronounced accursed by gods own mouth b Deut 21 23. This curse would the son of god vndergo therby to free vs froÌ„ the curse we had deserued that it might appeaer that sin was most abhominable for which god would haue his son vndergo such punishment that euen as death by a tree entred into the world eueÌ„ so by a tree of the crosse it might be takeÌ„ out of the world To conclud that the truth might bee answerable to the figure for euen as the sacrifice was lifted vpon the Altar and offered c Lev. 1.9.13 Deut 2-27 so Christ was lifted vp from the earth into the ayre being hanged and killed vpon the Crosse because he must ouercome the powers of the aire Ephes 2.2 Also Iohn 3. 14. And as Moses lift vp the Serpent in the wildernesse so must the son of man be lift vp that whosoeuer beleeueth in him should not perish but liue for euer He suffereth betwixt two the eues as a captaine of theeues that the Scripture might bee fulfilled Esa 53.13 He was committed among the transgressors and praied for sinners that he might suffer the punishment which we had deserued and might the second time make vs equall with the Angels in the kingdome of his father by the merit of which punishment hee also sanctified the infamous places appointed for punishment of malefactors as also the punishmeÌ„ts themselues of malefactors least any man should think that the infamie of them should be any hindrance before God to them which beleeue in him or that they could bee any impediment to mans saluation He was crucified with his hands spread abroad that with the one he might call and inuite the Iewes with the other the Gentiles vnto him offering them his merit and likewise as one that should become iudged of all men should set some on his right hand some on the left 6. He hangeth aliue vpon the crosse three whole houres namely from the sixt houre to the ninth that is froÌ„ twelue of the clock after our count til three in the afternoone Which great ignominy of Christ is the reward of our arrogancie and also our greatest glory prize before God by which all our iniquitie is put away Therfore Paul Gal. 6.4 saith God forbid that I should glory in anie thing but in the crosse of our Lord Iesus Christ 7. He hangeth naked that he might make satisfaction for the sin of our first parents who were disrobed spoyled of the garment of innocency also that he might cloath vs with his innocency glory immortality that he might enrich vs by his pouerty to conclude that such as the first man was dwelling in Paradise such might be the second man at his entrance into Paradise Also lots were cast vpon his garments which thing was also foretold Psal 22.19 that we might beleeue the euents of things shewing vs that this was he which should come 8. He feeleth thirst corporally coÌ„ming through the anguish and bitternesse of his griefe through the sense of Gods wrath as also spiritually through a most ardent desire of our saluation 9 In steed of Hippocras or some pretious wine that was wont to be giuen to them who were condemned to die that thereby they might be comforted Prouerb 31 6.7 he is made to drinke a most bitter drinke of vineger and gall mixed together that in him might be fulfilled that which long before was foretold by Dauid Psal 69.22 And that the second Adam might suffer punishment for that sweete iuyce which the first Adam sucked out of the forbidden apple 10 Men of all conditions reuile him the common people the Priests and Scribes the theefe vpon the crosse the souldiers scoffe at his prayers and wrest them to a verie wicked sense as though forsaking God he asked helpe of the creatures 11. He dieth else would the crucifying haue done no good vnlesse the soule had beene pulled away from the bodie because God had said In dying thou shalt die the death Gen. 2.17 12. His side is thrust through with a speare out of which ranne bloud by which the Church springeth and is quickned euen as Eua was formed out of Adams side and water wherewith the Church being new born is washed And from this wound as from a fountaine of life springeth the saluation of the Church comfort and expiation of all sins satisfaction and that washing or purifying which behooued to be done with the bloud is vnderstood to be now accomplished for without the shedding of bloud there is no remission of sinnes Heb. 9.22 Also by this wound the death of Christ was made manifest and certaine for the water which issued out of that wound of his side shewed that the weapon entered euen into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely that skinne which being full of water encloseth the hart which being wounded it is necessarie that euerie creature so wounded should forthwith die At what time was he crucified At the feast of the Passeouer that he might shew himselfe truly to be that Pascall Lambe which was slayne for the sinnes of the world As the soule of Christ was separated from his bodie for the space of three daies was the Godhead likewise separated from them both or was the Godhead ioyned with the soule and seuered fâ—om the bodie Neyther saith Damascenus For the Godhead remayned vnseparable from both de Orthod fide and that which the word once tooke vpon him neuer afterwards left But how could it be that the diuine nature should continue vnited to the soule which was in Paradise and the bodie which was in the earth The diuine nature of the Sonne because it is both infinite and present in all places remained whole and vndeuided vnited to both together that is as well to the soule of Christ which was in Paradise as to the bodie which lay liueles in the earth For seeing the nature of God is most simple and so not to be parted or diuided God is not to be said to haue one part in heauen and an other in earth but he is whole in heauen and whole in earth not at seuerall times and by succession but both together which thing no created nature can doe Hence commeth the saying of Augustine It is proper to the whole Trinitie to be whole euerie where in spaces of places not diuided
vnto them as the Apostle declareth verse 10 By the which will wee are sanctifyed by the offering of the bodie of Iesus Christ once made 5 Because whole Christ was geuen vnto vs with his benefits otherwise if his passiue obedience onely had beene imputed vnto vs it would followe that onely halfe Christ was geuen vs namely a suffering Christ and not he that did those thinges that were pleasing to his father a Christ that only taketh away sinnes and death and not a Christ a Isa. 9.6 that bringeth righteousnesse But he is said to be borne and geuen not for himselfe but for vs that he might bestow his whole selfe vpon vs and might doe those thinges that were to be done for vs and might also suffer what was to be suffered for vs. Why then is Christ said to be sett forth of god a reconciliation through faith in his bloud Rom. 3.25 and we said to be iustified by the bloud of Christ Rom. 5.9 and by it to be clensed from all sinne 1. Iohn 1 7. Because in these kinde of speaches by a Synedoche and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chiefe parte is vsed for the whole in regarde of the most neare affinitie of the passion and the actiue righteousnesse of Christ which also appeareth by that that is sett downe Rom. 4.25 Iustification is ascribed to the resurrection which is a matter actiue bicause Christ by his resurrection did geue testimonie that he had by his death fullie satisfied for all our sinnes for indeed our sinnes had not bene purged by his death if death had the vpper hand in the combat How are wee said to be Iustified freely if wee be Iustified for the merit of Christ Because the decree of God the father for our redemption is free and we pay nothing againe to God of our owne And therefore by that particle Freely our merits are excluded but not Christes and therefore wee are saide to be redeemed by Christ with a great price b 1. Cor 6 20 1. Pet. 1 19 so that we may may well say wee are iustified by merits and by works because we are iustified by Christs merits and by his works What is the subiect of Iustification Christ himselfe is f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the receiuing subiect or the matter in which is contained that righteousnes for the which we are iustified which dwelleth and abideth in him as in the subiect and doth neuer goe out of that subiect and threfore we are said to be made Righteousnes in him a 2. Cor. 5.20 and Paule saith That he did find righteousnes in him Phil. 3.9 But of iustification that is of that sentence whereby God pronounceth vs iust we our selues are the matter and subiect first indeed not prepared or bringing any merits but sinners and wicked Rom. 4.5 He that iustifieth the wicked Afterwards beleeuing Rom. 3.22 The righteousnes of God is made manifest in and vpon all that beleeue Seeing God forbiddeth to iustifie the vngodly Pro. 17.15 Is he said to doe that vvell which himselfe forbiddeth Yes verie well because he is aboue all Law and not accomptable wherefore it is lawfull for him by iustifying the vngodly to declare his owne iustice seeing his will is the rule of iustice 2 Paule calleth him wicked in respect of nature who in respect of grace accepting him is the elect childe of God 3 In iustification wickednesse is taken away and faith succeedeth euen as the blinde man is enlightened who hauing his bindnesse remooued receiueth his sight Besides Paule calleth him vvicked not in that he doth actually perseuere in wickednesse Dan 9.7 psal 32.6 but because he bringeth no merits of his owne neyther respecteth his owne qualities or actions or vertues but him whom his former life maketh guiltie of wickednesse and yet lamenteth his owne iniquitie and flyeth to the throne of grace and desireth to be pardoned as Daniel doth saying To thee onely btlongeth righteousâ—csse but to vs confusion of face And Dauid for remission of sinnes and therefore also of wickednesse euerie one that is Godly shall make prayer vnto thee Doth the iustification of those that doe alreadie beleue and are regenerate differ nothing from the iustification of those that are not yet regenerate It doth something differ if ye consider the subiects because in those that are vnregenerate God findeth nothing but a horrible sinke of euils and mischiefes but in the regenerate God embraceth and entertaineth his owne gifts withall but yet hee iustifyeth them both after one and the selfe same manner Who are they that are iustified Onely those that were elected before the foundation of the world Rom. 8.30 VVhom he did predestinate them also hee called and vvhom he called them also hee iustified And verse 3.3 VVho shall lay any thing to the charge of Gods elect Are all iustified after one and the same manner Yes indeed all after one sort and therefore Paule Rom. 4.3.9.10 When he had reasoned from the example of Abraham the father of the faithfull hee addeth Verse 23. Neyther is this vvritten onely for him that it vvas imputed vnto him but euen also for vs to vvhom it shall bee imputed namely to them that beleeue in him vvhich raised the Lord Iesus from the dead VVhat is the forme of Iustification Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mutation or any motion of alteration whereby righteousnesse is attayned by the shunning of euill and endeuouring to doe good for this is proper to sanctification Neyther is it charitie nor good workes nor our fulfilling of the law to conclude it is not a qualitie infused or inherent no nor faith it selfe but the remission of sinnes purchased by the bloud of Christ and the imputation of the obedience and most perfect righteousnesse of Christ and the acquiring of vs whereby it commeth to passe that the beleeuers are accompted righteous before GOD at his tribunall seate and doe obtayne â—he interest of eternall life Or the forme of iustification is the righteousnesse of Christ imputed so farre foorth as it is imputed of God VVhich the Apostle confirmeth Rom. 4.6 saying Dauid declareth the man to be blessed to whome God imputeth righteousnesse without workes whereby the forme of iustification is sett downe to be not inherent righteousnesse but righteousnesse imputed so farre forth as it is imputed Psal 32.1 Blessed are they whose iniquities are forgeuen and whose sinnes are couered Blessed is the man to whome the Lord imputeth not sinne Gen 15.6 Abraham beleeued God and it was reputed vnto him for righteousnesse Rom. 5.19 By one mans obedience many are made righteous And 2. Cor. 5.21 Him that knew noe sinne God made sinne for vs not in himselfe but by imputing vnto him the guilt of all our sinnes that wee might be made the righteousnesse of God that is to say Iust before God in him And this is our righteousnesse imputed not that wee are the cause thereof in any sort but because it is reckoned and imputed vnto vs
actions are said to be indifferent which by the law or word of God are neyther precisely commaunded neyther expressely forbidden to be done As to eate flesh or this kinde of meate this day or that day or not to eate to weare garments of this fashion or colour or not to weare them For such things which are eyther expressely commaunded in the word of God or are manifestly contrarie to the word of God as to be present at Masse to be partaker in superstitions contrarie to the word of God and repugnant to the benefit of Christ or else such as be impious by reason of the opinon of merit or worship ioyned with them are not middle things and indifferent Is it lawfull vvithout all respect and indifferently to vse things that be middle and indifferent No but these cautions are to be obserued 1. Concerning faith to wit that we neuer enterprise or dare to doe any thing with a doubting conscience which causeth a scruple as whether it be lawfull for vs to vse this thing to doe that thing with a good conscience or not But that we be thereby perswaded out of the word of God what is lawfull for vs what is commanded what is forbidden according to that Rom. 14.5 Let euerie man bee fully perswaded in his owne minde and verse 14. There is nothing vncleane of it selfe but to him that thinketh any thing to be vncleane to him it is vncleane And vers 22. and 23. Blessed is he that doth not condemne himselfe in that thing which he alloweth c. 2 In the vse of things indifferent three sortes of men are to be considered For some be weake in faith that is lesse exercised in the Doctrine of faith and not knowing their Christian libertie some be obstinate some in deed bee stong and haue learned what Christian libertie is Concerning the first we must beware that wee vse not those thinges which we haue learned out of Gods word to bee indifferent eyther to satisfie our owne lust or rashly and vnseasonably with the offence of our brother that is yet weake in faith but that wee should moderate the vse of those things for the edification of our brother as yet weake thorow ignorance and but a Nouice in the schoole of Christ and that so long till those simple ones may be instructed a Rom. 14.2 One man such an one as hath well profited in the knowledge of the Gospell and knoweth what that meaneth whatsoeuer GOD hath created is good and nothing is to bee refused if it be receiued with giuing of thankes 1. Timoth. 4.4 So that all thinges are pure to the pure but to the polluted and vnbeleeuing nothing is pure but their minde and conscience is defiled Titus 1.15 Thinketh hee may lawfully eate any thing But another being weake in faith eateth hearbs he that eateth namely knowing his libertie let him not esteeme as nothing him that eateth not that is let him not proudely despise him and hee vvhich eateth not let him not condemnd him that eateth that is Let him not condemne that hee vnderstandeth not So 1. Corinth 8.11 Doe not thou destroy him vvith thy meate for vvhom Christ died VVherefore if meate offend my brother I will not eate flesh vvhile the vvorld endureth least I should offende my brother And to the second kinde of men this rule doth appertayne The obstinate superstitious or such as maliciously seeke to insnare our libertie are at no hand to bee confirmed by our abstinence in the abuse of libertie in their wicked opinion Wee must yeelde vnto the weake for their edification But to the Pharisees that is such as bee obstinate and malitiously seeke to intangle our libertie wee must yeelde nothing at all that our Christian libertie may bee maintayned safe and sound Whereupon Christ Math. 15.24 Let them alone So Paule permitted Timothie to bee circumcised hauing regarde of the infirmitie of the beleeuing amongst the Iewes a Act. 16.3 But would not suffer Titus to bee circumcised because it was needefull for him to defende the christian Libertie against the obstinate and such as creept in priuilye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2.4 Or laye in waiteb. 4 Our libertie is not to be dissembled or neglected but to be vsed to the edification and confirmation of those which are alreadie strong and are well instructed in the word So Paule Gal. 2.11 writeth that he did verie sharpely reprooue Peter because to please the Iewes he had withdrawen himselfe from the Gentiles least he should offend them whereby he did embolden the obstinate Iewes to iudge the Gentiles for euer to be vncleane 5 Those which be ignorant and frowardly weake must not condemne that they know not but must leaue their power and libertie to those which be stronger then themselues a Ro. 14.13 Neyther let any Church condemne another because of their diuers manner of obseruing of things indifferent as it fell out with no small danger in the primitiue Church about the feast of Easter and fasting What should we thinke of the tradions of men which are not ordained of God Wee must haue respect to the written word of God alone in whatsoeuer concerneth his worship and not vnto the traditions of men For God hath reuealed vnto vs the manner how he will be both knowne and worshipped And therefore there is no obedience due to constitutions which concerne doctrine or the spirituall gouernment which are eyther directly or indirectly contrarie to the word of God and doe drawe men from Christ or else to such rites and ceremonies whereof some bee foolish vaine and verie toyes others eyther in themselues or by some other accident superstitious other some impious and wicked as the selling of Masses praying to Saints vowes of single life the differences of meates the supremacie of the Bishop of Rome the making of Idoles and the crosses the opinions of freewill of merits and of Indulgences of transubstantiation of the Chrisme of fasting in Lent of holy-water of the consecration of Altars the determinations of Councils monasticall vowes prayers for the dead the dreame of Purgatorie the worshipping of reliques Math. 16.6 Beware of the leauen of the Pharisees and 15.9 In vaine doe they worship me vvith commaundements of men And Ezech. 20.18.19 VValke ye in my precepts and not in the precepts of your Fathers VVee ought rather to obey God then men Act. 5.29 If any man preach another Gospell let him be accursed Gal. 1.9 But lawfull ceremonies ordained by an Ecclesiasticall Synode without all opinion of worship and of necessitie but that all things might be done in the Church comely and according to order 1. Cor. 14.40 although not of themselues yet by the law of charitie ought to be obserued So as he which doth contemne them and obstinately refuse them with offence is guiltie before God of violating order and breaking the bond of charitie But where there is no scandall not obstinate disobedience they do not sinne which omit such
of Election c. Rom. 8.30 But the Scripture teacheth the contrary d. 2. Tim. 1.9 To Titus 3.5 He hath called vs with an holy calling not according to our workes but according to his purpose and Rom. 4.6 God imputeth righteousnes without workes Is the Election of all men common or generall that is doth God ordeine all men to Saluation No but special because all are not elected nor blessed in Christ a. Eph. 1.3.4 neither haue all men faith b. 2. Thess 3.2 2. Because he which receiueth all maketh no choyce But all election eyther of some one or some few must needs be out of a number of some remaining nay it is an vnsauorie contradiction and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a monstrous speech to say the Election of all men were generall 3. The Scripture declareth that there is a certaine crew of Reprobates both Iohn 6.44 No man commeth vnto me but whom the father shall draw And Rom. 9.18 Whom he will he receiueth to mercie and whom he will he hardeneth And 11.7 The Elect haue obtained it but the rest haue beene blinded Of what sort of men is Election Of such as are vncleane and vngodly in the sight of God For he hath chosen vs that we might be holy without blame Eph. 1.4 But whereas he chose vs before the world was made it is effected that God set before his eyes all men that euer should be and for as much as they would be vngodly and accursed hee likewise so considered them and so chose some out of the common lumpe and filth of men and those freely according to the good pleasure of his will leauing others in their sinne and curse VVherefore hath not God elected all Let vs not be too curious in enquiring if wee be vnwilling to fall into errour saith Augustine Neuerthelesse wee must not doubt that the reasons of this his secret counsell are most sufficient although they are vnsearchable c Ro. 11.33 Is not Christ the Redeemer of all men No for he is a Redeemer neither to Pharao nor Iudas neyther vnto Caiphas nor Herod neither vnto Iulian nor in briefe to all those that are damned or without hope for whom neyther he died Died not Christ for all men His death was sufficient for all say the Schoolemen but effectual onely for the Elect and them that are faithfull If we respect the vertue and force of Christs blood it is sufficient for the redemption of all but if we looke vpon the purpose and eternall counsell of God and the good will of the Mediator he died for the elect onely Ioh. 10.15 I lay downe my life for my sheepe saith Christ and 17.9 I pray not for the world but I pray for them whom thou hast giuen me Therefore hee neyther offered sacrifice for it neither did he redeeme it And vers 19. For their sakes who beleeue and whom the father hath giuen me sanctifie I my selfe And Matth. 26.28 My blood which is shedde for many for the remission of sinnes Is not the calling and promise generall Matth. 11.28 Come vnto me all ye that are weary and laden It is indefinite rather and that truely in respect of certaine circumstances as of nation and condition of age sexe and the like whereby God is moued not to choose some one Moreouer neyther doth God generally call all outwardly by the preaching of the Gospell for that it hath neuer been knowne vnto many much lesse doth hee call all inwardly by an effectuall calling And although the voyce of the Gospell speake to all men generally yet faith is rare and singular because the arme of the Lord is not reuealed vnto all Isa 53.1 a. Ioh. 12.13 How doth it then accord that God calleth them to him whom he knoweth will not come Austen answereth out of the Apostles wordes Serm 11. Wilt thou dispute with me Maruell with me and cry out O the depth Let vs both agree in feare least we perish in errour But so the kingdome of grace shall not be very large Yea very large simply in respect of the citizens members and parts of that kingdome though in regard of them that are let passe and of those that refuse the Gospell many are said to be called but few chosen Matth. 22.14 By this meanes then shall not God be an accepter of Persons Not at all for else the fault 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hauing respect of Persons would be in euery benefite wherein one is preferred before an other which is false for we may benefite whom we wil with our owne this man rather then that Moreouer respect of Persons is committed when we bestow somewhat or giue our iudgement being thereunto moued by circumstances and conditions inherent in any person which make not to the cause as if of two men alike offenders the Iudge doth free the one because he is rich or because hee is his kinseman or countryman which thing cannot fall out in God for hee findeth no such conditions in men but setteth downe what he will himselfe But God would haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all men to be saued come to the knowledge of the trueth 1. Tim. 2.4 He lets them not for this is meant of all sorts of men but not of all of euery sort God therefore would haue some of euery sort and order of men to bee saued namely those who come to the knowledge of trueth that is to say all which beleeue on the Sonne of God a Mark 16 16 Ioh. 3.18 2. Generall experience it selfe whereunto the will of God agreeth conuinceth that faithfull men onely are saued 3. All that the Lord would haue done that doth he b Psal 115.3 But he saueth not all men but onely his faithfull seruants Therefore without question he would not haue all men to be saued 4. Of like things a like iudgement But in these words concerning them that shall be saued the generall experience is restrained to the faithfull Iohn 3.15.16 That euery one which beleeueth on him should not perish but haue euerlasting life And cap. 1.16 Of his fulnesse haue all we receiued 1. Cor. 15.22 In Christ shall all be made aliue And vers 28 God shall be all in all And chap. 10.13 All things are lawfull for me but all things are not expedient And vers 33. I please all men in all things 1. Tim 4.10 VVee trust in the liuing God which is the Sauiour of all men specially of them that beleeue In like sort therefore in saying Who would haue all men to be saued let vs vnderstand all beleeuers as well Iewes as Graecians priuate men as magistrates both men and women both bondmen and free as well those that are guiltie of many sinnes as those that are guilty of few but yet not all men altogether So he would not haue any to perish but would haue all men come to repentance that is the elect to whō Peter ioyneth himselfe whē he declareth that God
Lazarus was caried by the conduct of Angels into Abrahams bosome so was the rich man thrust downe into hell c luk 16.23 and therefore the soules can not be said to rise againe either from death or sleepe In this respect do wee confesse in the Creede the Resurrection of the flesh onely Yet because the soule returneth to quicken and gouerne the bodie and there is no resurrection without the soule it may be said to rise againe by accident Shall the same bodies in number or shall new bodies rise againe 1. The verie selfe same in number those truly without defect because Psal 34.21 The Lord keepeth all the bones of the Saints there shall not one of them be broken And there shall not a heire of your head perish Luk. 21.18 2. Because euery one shall beare in his bodie that he hath done bee it good or euill 2. Cor. 5.10 3. Because God hath consecrated the bodies of the faithfull to be Temples vnto himselfe d, 1. Cor 3 16.17 6 15 19 4. Because this corruptible bodie saith the Apostle 1. Cor. 15.53 must put on incorruption pointing with the finger a like quantitie and the verie same essence in number saith Tertul For he could not speak more expresly vnlesse hee should apprehend with his hands his owne skinne 5. Because the bodies of the wicked are subiect to the torment of hell e Math. 10 28 6. Because all that are in their graues shall heare the voice of God Ioh. 5.28 Men therefore shall not rise againe out of the fower Elementes as if they were made of a new matter as though the being the same againe could not be in the matter of an humaine bodie but onely in the forme thereof to wit in the soule as some vnconstant spirits would haue it and therefore man may bee said to rise againe the same in number Alber. oratio de Resurr for the form's sake namely the soule for although when a print is made in wax and marred againe the same forme remaineth not and therefore if it be againe made in the same wax it cannot bee called the same print in number yet the verie same wax remaineth so although the substantiall figure of mans bodie be confounded in the graue yet the bodie shal rise again the same in nūber because the selfe same matter with the properties making one and the same Indiuiduum indiuisible bodie shall be restored by the commaundement of God a Ioh. 2.18 7. Because Christ whose members wee are and to whose bodie our bodies shall be conformed receiued againe that bodie which he had caried about with him b Ioh. 2.19 8. Because it were absurd that Paule should be depriued of the reward of the Crowne in his bodie wherein he caried the markes of Christ So that euen as if a garment be ripped into pieces afterward bee againe sowed together it maketh all one garment no other in number or if the small wheele of a firelock bee taken in sunder afterward the ioynts therof also made cleane be ioyned and set together againe it is the same in number So shall the essence be all one of mans bodie which though dissolued shall againe be ioyned together by God and shall rise againe the infirmities and accidents being taken away which may bee wanting without destroying the essence And because God hath all the Elements readie at his beck no difficultie shall hinder him that hee may not command both earth and water ayre fire to restore that which seemeth to be consumed by them VVhat shall bee the forme or manner of the Resurrection When the last day shall appeare Christ on a sodaine and vnawares in the same visible forme wherein he ascended to heauen shall come in the clouds with Angels and thousands of his Saints Iud. 14. with the cheerefull voice of an Archangell and with the trumpet of God when at the voice and so at the sound of the trumpet Mat. 24.31 as in mount Sinai when the Law was promulged c Exod. 19.16 they shal be raised vp shal take againe their owne bodies who sleep in the dust to whom the act of coupling the soule and body togither a new after death or the returning of the soule at the commaundement of God into her owne bodie shall be the forme of Resurrection but they who shall be found liuing and remaining afterward in his comming shall be changed in a moment and in the twinckling of an eye 1. Cor. 15 52. d 1 Thes 4 15 16 this sudden change not of the substāce but of the quality of their bodies shal be vnto them in the steed both of death as also of resurrectiō that it might be true which is written Heb. 9.27 It is appointed vnto men that they shall once die When shall the Resurrection be Christ answereth But of that day and hower knoweth no man no not the Angels of heauen but my father only Mat. 24.16 What shall be the conditions and qualities of the bodies that rise againe Six especially are recited a 1. Cor. 15 32.43.53 1. Immortalitie for of mortall such as they are now they shal be made immortall 2. Incorruption of corruptible they shall become incorruptible it is sowne a bodie subiect to corruption it is raised in vncorruption 3. Spiritualnesse for of liuing creatures that is of such as are quickned with an humane soule and are maintained in this naturall and fraile life with outward succors as meats and other means ordained of God they shall be made b Gen. 1.29.40 1 Tim. 4.3 spirituall not in essence but in condition or qualitie by partaking of the gifts of the spirit 1. Because they shal be altogether ruled by the holy spirit 2. Because they haue wholly giuen themselues to the gouernment of the same spirit 3. Because being vpheld by the power of God they haue no neede of meates or other helps because they shall be endewed with an exquisite fine and sharp intelligence of the senses it is sowne a naturall body it is raised vp a spirituall bodie 4. Strength for of being weake and subiect to sundry calamities sicknesse and sorrowes they shall be made firme strong not subiect to any perturbation and able for it is sowne in weaknes but shall rise in strength and the soule shall so perfectly rule ouer the bodie that heauinesse and weight shall be no hinderance thereto whereby it shall come to passe that we shall be rapt with such a nimble motion of our bodies to meet the lord in the aire 1. Th. 4.17 5. Perfection for of being deformed altogether full of vncleannesse lame and filthy to behold they shall rise very beautifull comely to behold very seemely wanting no limme not young as children nor decrepit with yeares but of a ful age ripe and strong as also the bodies of Infants that die in their mothers wombe shal by that wonderfull worke of God receiue as Austin witnesseth such a body as
few that trauell therin 4 Because it is vnpleasant and hard to flesh by reason of the crosse and deniall of our selues which are our companions in the way It is not therefore generally streit but in respect for vnto the Elect it is wide and broad enough What is the obiect of eternall life Surely the materiall obiect is verie God but the formall obiect is as farre as we are capable thereof the knowledge seeing enioying comprehension and adoption of God For albeit we shall most sweetly enioy the company sight and conference of Angels and all the blessed d Mat. 8.11 yet shall we not take pleasure in the ioyfull sight beneuolence and companie of them but in the delightfull beholding and fauourable enioying of God onely through Christ Math 5.8 Blessed are the pure in heart for they shall see God And 1. Iohn 3.2 We shall see him as he is As also the Angels felicitie consisteth in the same fruition and contemplation of God onely e Mat. 18 20 Euen as the felicitie of a Courtier in the Kings Court is if his King looke vpon him with a gracious countenance if hee loue him seeke to haue his companie long for him especially And in like sort shall we acknowledge Christ the author of so great a Benefit that we shall follow him whither-soeuer he goeth a Reve. 14 4 and we shall cleaue vnto him and shall neuer depart from his side But do not wee enioy God alreadie and see him in this earth Yea truely by which reckoning eternall life is euen alreadie begun in vs but onely obscurely and by meanes that is by creatures set before vs as it were by a certaine veile betweene but not by cleare sight indeed whereupon 1. Tim. 6.16 Noe man euer saw God or can see him Therefore wee doe see God 1 By a naturall vision in the creatures as in a glasse wherein a certaine brightnes of the Diuinitie shineth clearely b rom 1.20 2 By a specular or mysticall vision through resemblances and markes of his Diuine glorie wherof Esay 6.1 I saw the Lord sitting vpon an high throne and lifted vp and the lower parts thereof filled the Temple and the Seraphins stoode about him After which manner Moses is said to haue seene the backe parts but not the face of God that is not the verie maiestie of God Exod. 33.23 3 By the vision of faith wherein by the doctrine and doings of the Sonne we know the fathers good will towards vs whereof Christ saith Iohn 14.9 Hee that seeth mee seeth the father also Then also when our bodies are raised vp in glorie we shall see God by himselfe as hee is whom nowe we cannot any way comprehende 1 Iohn 3.2 not indeede as hee is in quantitie but in qualitie hauing no veiles betweene vs and farre more plainely then MOSES sawe him in the mountaine face to face Exod. 31.11 And after a better manner then our first Parents saw God before their fall Reue. 22.3 His seruants shall serue him and see his face Shall men know one another in this eternall life Yea verily for they shall be full of the holy spirit and of wisdom as Adam before his fall keeping as then the integritie of Gods Image acknowledged Eue whom he had neuer seene whence she was being told of no man Gen. 2.23 As Peter on the mountaine receiuing onely a certaine taste of life eternall in his mortall bodie knew by inward reuelation Moses and Elias whom he neuer saw Math. 17.3.4 yet this shall not be a carnall but a spirituall knowledge For whom is eternall life ordained For any one of what nation soeuer a Math 8 11 but not confusedly but according to that saying Rom. 11.7 The elect haue obtained it and the rest haue beene hardened Life eternall therfore is ordained for the fathers blessed onely or the Elect and consequently for them that beleeue in Christ b Io. 3.16 6.40 and doe according to his fathers will c Mat. 7 21 witnessing their faith by their works d Math 25 34. c. as well men as women as heires together of the life of grace 1. Pet. 3.7 What shall the Qualitie or Condition of eternall life bee This surelie we cannot in thought attaine vnto in this dimnesse of our vnderstanding e Isa 64 4 1 Cor. 2 9 but the perfect knowledge thereof is deferred vnto eternall life for it hath not yet appeared what we shall be 1. Ioh. 3.2 yet we learne by the proper adiuncts which tâ—e Scripture giueth to euerlasting life as much as is heere conuenient for vs what of what manner how great that is how excellent the condition thereof shall bee And first surely the Office and action of the parts and faculties of our bodie and soule shall be most perfect For there shall be all manner abolishing of sinne both in soule and bodie f Isa 60.15 16. c and freedome from deah and all troubles there shall be no death nor mourning nor crying out nor sorrow any more g and moreouer all weakenes sicknes griefe heauines old age corruption defect needines shal be wanting h for there shall be healthfull eternity and eternall health saith Bernard because the iust shall liue for euer and their saluation shall be from the Lord. Psal 37.29 Againe the office and action of the parts and faculties of our bodie and soule shall be most quick for that either part of vs shall receiue from the holy spirit whatsoeuer shall be and is necessarie vnto life and it owne action 1. Theâ—efore there shall bee a perfect knowledge of all things i 1 Cor. 15.23 for we shall bee conuersant in the eternall light of the father of lights and the verie wisdome of God shall shew it selfe vnto vs. 2 It shall haue a full sufficiencie of a blessed life for it shall need none of the helpes of this life as meate drinke apparrell light or heat of the Sunne or colde of the Moone rest or other like succours beside it selfe whereby it may bee sustained cherished or performe it actions k Psa 121.6 Rom 14.17 Rev 21 23 22.5 For euen God himselfe Schaddai shal then bee all in all and shall fill all things with all manner goodnesse 1. Cor. 15.28 For the grace of God shal be sufficient for vs wee shall liue to God and of God wee shall bee filled with the plenty of Gods glorie and God shall giue vs to drinke of a riuer of pleasure l psal 17 5 36 9 3. It shall be most holy for it shall respect nothing else but the glorie and solemne seruice of the onely true God a Isa 43 7 Eph. 1 6 And because wee shall bee holie as God is holie for wee shall be like although not equall vnto him 1. Io. 3.2 And there shall bee a Church without wrinkle and without spot holie and altogether blamelesse Ephe. 5.27 b reve 21.27 4. It shall be most
h 2. Cor. 2.11 1 Iohn 3.29 of which mariage the bridemen are the ministers of the word the friendes of the bridegroome are they i Iohu 3.29 that according to the world allure the bride betroath her and bring her dressed and adorned vnto the bridegroome k 2. Cor 2.11 l Exod 19 6. Reu 1.6 1 Pet. 2 5 9 11 The Elect stocke the royall Priesthood the holie People the People whome God challengeth as peculier to himselfe 12 The communion of saints by reason of the spirituall participation of Christ and all his benefites m 1. Ioh 1 8 1 Cor 1 9 Ephes 4 4 Rom. 12 5 13 Col 3 and of the mutuall communion of the giftes of the same Christ among the faithfull being one heart and one soule n Acts. 4 32 13 A flock of sheep and the sheepfold of Christ because it heareth and followeth his voice 14 The world taken in the better parte o Luk 12 32 Iohn 10 16 because it is the most noblest parte of the world and that the whole state thereof might be opposed to one people p Iohn 3 16 1 Iohn 2 2 2 Cor 5 19 15 A floare q Luk. 3 17 because as in a floare the sheafes are gathered with the straw and chaffe togither and after the threshing the wheat is discerned from the chaffe in the vanne So there are as well godly men as hypocrites assembled in the outward society of the church but straight way they are seuered by the outward preaching of the Gospell as with a vanne 16 The new Ierusalem r Gal. 4 26 Reu 3 12 and Sion ſ psalm 2 6 the kingdome of heauen or of Christ or of God 1. t Mat 5 19 20. because it is gouerned by God after an heauenly manner 2 because the Citizens thereof conteminng worldly thinges aspire vnto heauenly Last of all it is also compared to a Candlestick a Reu. 1.20 to a douehouse b Esa 60.8 to a Doue c Cant 2 2 14. 6.8 namely because these verses of the doue doe fittly belong thereunto No gall she hath yet groneth much nor hurts she with her bill Her tallents harmeles and her crop with cleane corne doth she fill To a small ship or boate d Luke 8 22 because while it is on earth it is like to a boate which one while is caried on the sea with a calme prosperous gale by and by the windes rising the waues swelling it is in danger whose Pilot is Christ whose watermē or mariners are the ministers To a field e Math. 13.24 and to a Plowed Land f 1 Cor. 3.9 to a drag net conteining fishes good and bad g math 13 47. to one singuler man h Ephes 4.13 to declare the vnitie thereof Lastly to a glasse in beholding whereof the very Angells doe good acknowledging the manifold wisedome of God in the agreement and repugnant concord of so manifold a multitude i Ephes 3 10 Why is it called an holie church 1 Because it is redeemed cleansed iustified and sanctified by the blood of Christ k 1. Iohn 1 7 Ephes 5.25 26. Heb 91 2 Because receiuing that benefite by faith through the holy Ghost it studieth holines and righteousnes by the which study the imperfect holines thereof is daily encreased but shall be perfected afterward in an other life l Rom 8.1 Ephes 5 26 27 Phil 3.12 All which are attributed to the church for the Elects sake onely m Rom 1,7 8 1. 1 Cor. 1.2 6.11 What is the finall cause of the church The true worship of God for it is elected chosen and ordained for the true seruice of God and to glorifie god both in this life and in the life eternall also n 1. Pet. 2 9 But the end whereto the church endeauoureth is God in whose presence there is fullnes of ioyes namely that heauenly inheritance which can neither perish nor be defiled nor corrupted o Psal 16.20 1 Pet 1 4 2 The verie perfection and absolute finishing of the church in that last day when all the elect shall be gathered togither from the foure windes and then at last we shall all grow vp in the vnity of faith and acknowledgment of the sonne of God vnto a perfect man and vnto the measure of the age of the fullnes of Christ Ephes 4.13 VVhat is the Effect or office of the church To heare the voice of her shepeheard to flie from the voice of a stranger to belieue gods word and to obaie it to vse the sacraments lawfully to acknowledge to receiue and to imbrace only Christ for the shephearde for the teacher for the head for the spouse and for the sauiour lastly to exercise the keies receaued from Christ that is to keep diligētly the ministery of gods word a Iohn 10.5 1 Cor 11 23 mat 16.19 18.18 Iohn 20.23 Heb. 13 17 What is the fruite and vse of the article of the church 1 That we should desire nothing more then to abide in it without which there is no saluation 2 That we being assuredly perswaded we be the citizens thereof should nothing doubt of our saluatiō grounded in christ frō whōe we cā no more be plukt thē his mēbers may be torne rēt a sūder 3 That we may perceiue that those promises perteine vnto vs saluation shal be in Sion God will for euer abide in the midst of Ierusalē that is in the church whereof mount Sion Ierusalem were tipes in times past least at any time it should be remoued b Ioel. 2.32 Addi 5.17 Psal 46.6 VVhat be the contraries to this doctrine 1 The enemies of the church which now then from Satās cāpe breaks out who like tyrāts by manifest strengh like Sophisters by corruptiō of doctrine like hipocrites by superstition like Epicures by leudnes of life do assault and fight against the church 2 The error of the prelates which exclude frō the church thē that are newly instructed infāts that are not yet entred in the sacramēts 2. which transforme the church into a ciuil kingdome that requireth a secular arme and into the greatest monarchy of the world wherin the Pope is chiefe ruler gouernour ouer all persons as well laymen as clergymen ouer Emperors Kings who hath authority in heauē in earth who is the vniuersal B. of the whole world 3. which teach that the church hath many heads that Christ indeed is the head of the church triūphāt but the Pope of the church militant which say that it is necessary to saluation to beleiue that the Bishop of Rome is ouer all churches or as it is in the article of Boniface the. 8. The greatest lord ouer all 4. which ty the catholick church not to the word onely but to a certaine place namely to the city of Rome to the Pope to the Bishops which make
sheepe for he Ioh. 21.15 saith to Peter Louest thou mee and hee making answere I loue thee hee addeth againe Feede my sheepe and so againe and so the third time signifying that no man is fit to feede Christs sheepe but he that is led with the loue of Christ 2. Moreouer the glorie of God which is to bee preferred before all the things of this world and likewise the saluation of the sheepe Is it lawfull for the Pastor in the time of persecution to flie and to forsake his flocke There is an example of such flight in Christ himselfe b Ioh. 7.1 in Dauid c 1. Sam. 19 10 in Paul d Act. 9.21 17 14. and Christ teacheth it to bee in some respect necessarie Mat. 10.23 VVhen they persecute you in one citie fly into another although Christ in that place speaketh rather of their perseuerance and swiftnesse in executing their office then of the auoiding of persecution But Augustine prescribeth this moderation to Honoratus Let no man cowardly leauing his place either traiterously spoyle his flock or giue an example of sloathfulnesse And yet let no man vnaduisedly cast himselfe headlong into danger If either the whole Church bee set vpon or any part of the Church be sought to be put to death the Pastor shall preposterously withdraw himselfe vnlesse the flocke fly for it were his part to lay downe his life for euery paaticuler a Ioh. 10 11. epist 80. But it may sometimes happen that the flock not desiring one ouer them he by his absence appeasing the rage of the enemie may so much the better prouide for the Church But hee that winketh at false Doctrine he that doth not oppose himselfe against sinne by reproouing and correcting it hee that dares not with the Prophets and other true Pastors rebuke offenders to their faces he that dares not offend any man for feare of procuring the hatred of men although hee doe not change his place yet in minde he is a fugitiue Because thou heldest thy peace saith Augustine thou stedst thou heldst thy peace because thou wast afraid But hee that flyeth from place to place either to augment his substance or by reason of wearinesse or for mens vnthankfulnesse that man surely is a hireling Is it lawfull to seeke an Ecclesiasticall function It is lawfull for him that hath gifts but yet not rashly but circumspectly moderately and with a mind prepared to aduance the Church of God when and where it shall seeme good vnto God and with this condition that he doe not ambitiously seeke or by force occupie the Calling that hee do not hinder the iudgement but leaue it freely to those to whom it belongeth for this is nothing else but to offer his paines vnto the Church that the talent committed vnto him may not bee buried for the gifts of the spirit are giuen for the edification of the Church a Mat. 25.14 15 And 1. Tim. 3.1 If any man desire a Bishoprick he desireth a worthy worke And 1. Cor. 14 1. Desire spirituall gifts and rather that yee may prophecie that is that for the time ye may teach the Church May hyre bee lawfully required and receiued of godly Pastors seeing that Iohn 10.10 hirelings are reprehended Saint Paul maketh answere 1 Cor. 9.14 So hath the Lord ordained that they that preach the Gospell should liue of the Gospell that is to say by the preaching of the Gospel Mat. 10.10 Galath 6.6 Let him that is taught in the words make him that hath taught him partaker of all his goods So that godly Pastors are not reprehended who require the wages ap-apointed for them but those only who looke vnto the reward as the scope and end of their labors and fly or keepe themselues silent or change their notc when the wolfe commeth that so they may prouide for their owne liues and seeke their owne and not the things that are Iesus Christs Phil. 2.21 What is the end and vse of the holie Ministerie 1. That the goodnesse of God may bee reuealed in sauing men by the free couenant in Christ 2. That the pure word of God may be preached being preached and vnderstoode of the hearers may bee put in practise 3. That it may be as the sheepheards Crooke wherby the sheepe that are scattered may bee gathered vnto their sheepeheard Christ Iesus and so refreshed and nourished with the food of the word a Psa 23.4 4. That those that beleeue might bee saued the kingdome of Christ might bee enlarged and the Church preserued b Ioh. 20 23 5 For the gathering togither of the Saints for the edification of the bodie of Christ till we all meete together in the vnity of faith and knowledge of the sonne of God vnto a perfect man vnto the measure of the age of the fulnesse of Christ Ephes 4.12.13 and that we may increase in that eternall and spirituall life til we grow ripe in Christ and Christ in vs. Neither is the light or heat of the sunne or meate and drinke so necessary for the maintenāce and sustentation of this present life as is the Pastorall function necessary for the conseruation of the Church vpon earth What end ought the Minister to propound vnto himselfe The glory of GOD and the edification and saluation of the Church What are the things disagreeing hereunto 1 The errour of the Swinkfeldians who call the outward ministery of teaching a dead letter and therefore say that inward reuelations of the spirit are required also 2 Of the Donatists who denie that the ministerie of wicked Ministers is powerfull in the administration of the Sacraments according to Christs institution And of the Anabaptists who hold that all who of themselues will of what estate soeuer they bee without any sending ordination examination choyce and testimonie of a lawfull calling euen women if they be learned may teach either by word or writing after the example of Holda Deborah and the fower daughters of Philip which did Prophecie whereas this nothing toucheth the ordinary function of teachers in the Church 3 Of those which either goe about vtterly to put downe the ministery or else make light of it as not verie necessarie 4 False Prophets which preach the fancies of their owne brain and not the word of God 5 Hirelings who runne neuer looking for a lawfull calling and enter in by the windowe seeke their bellie and the things that are their owne and not the things that are Christs which striue to get into the ministerie not with a sincere loue of Christ and his flocke but in a desire of their owne priuate commoditie and insinuate themselues not onely with Simoniacall subtiltie but with base obsequies and in seruile manner flatter all men by whose helpe they thinke they may bee aduanced 6 The contempt of the ministerie in them which doe not maintaine with their conuenient charge the teachers and learners of the word of God And which despise the ministers
or to offer to God that which displeaseth him or agreeth not to his maiestie And when we are the Lords we cannot tye our selues to any thing An example of such vowes we haue in our late Rebells which is contrary to his will 2 That the speciall vowe be included in the common vowe Therefore they sinne who vow obedience to an Abbot or to a certaine order and doe withdraw themselues from the obedieÌ„ce of parents of Magistrates and of Christ himselfe often voweing against both Christ christian gouernours 3 Let vs not despise the creatures of God as they doe who certaine dayes or in the whole course of life doe abiure these or those meates the vse whereof God hath graunted vnto vs for our commoditie with giuing of thankes With what minde and to what end is a vow to be made In generall to the glorie of God profit of our neighbour Therefore vnlawfull was the vow of Michahs mother a Iud 17.3 who vowed the money first taken away from her by her sonne and then restored againe for religion sake to make an Idoll at the siluersmiths Such was the oth of Herod b Mat. 14.7 and also of them which vowe pouertie and are fatted of that which is another mans But in speciall their are fower ends of a right or lawfull vowe whereof the two former do respect the time past the other the time to come and the vowes of the former ends are exercises of thaÌ„ksgiuing but the vowes of the latter are exercises of repentaÌ„ce Which is the first end of a lawfull vowe That we may testifie our thankfulnes towards God for benefits receiued such as was the vow of Iacob c Gen. 28.2 and of the Israelites d Iosh 6.19 and of Anna e 1 Sam. 1.11 such are al the vowes of which mention is made in the Psalmes f Psa 22.26 56 13 116.14.18 Which is the second end That to turne away Gods wrath we may punish our selues for offences committed 1. Cor. 11 31. for if we would iudge our selues we should not be iudged Which is the third When as by a vow we take from our selues the vse for a time of a certaine thing otherwise indifferent that wee may be made the more circumspect 1. Cor 6.12 I will not be brought vnder the power of any thing And 9. chap. 27. I beat downe my bodie bring it into subiection least by any meanes after that I haue preached to others I my selfe should be reproued Which is the fourth When wee doe binde our selues by a vowe that as it were by that spurre we may be stirred vp to the dueties of piety and of our vocation as when any student that he may driue away his sluggishnes doth tye himselfe by a vowe to certaine howres of reading and of prayers What caution is to be vsed in all these That in vowes we be most sparing because they which lightlie leape vnto them either do after a while repent them or slauishlie and by consent and not without greefe and yrkesomnes doe break their taske and so doe marre the grace of the worke 2. That we doe aduisedlie determine and that there be an agreement of heart and tongue 3. That the vowe be made with coâ—dition if the Lord will a Iam. 4.15 neither let it be promised for euer least that we cast snares vpon our selues by out rashnesse Are vowes from the lawe or of faith that is to say Legall or Euangelicall enioyned to the ancient people onely or to Christians also Vowes in time past were certaine parts of the Ceremoniall Lawe whereby men in dangers did flee vnto God and which they did vndertake in time of warre such was the vowe of the Israelites Numb 21.2 Israell vowed a vow vnto the Lord saide if thou wilt deliuer and giue this people into my hand then I will vtterly destroy the cities So was Iericho deuoted Ioh. 6.7 So Agag with all his pride c 1 Sam. 15 3 Moreouer they who were mindfull of Gods benefits either for benefits receiued or to be receiued as for obtaining plentie of cattel an oxe or a calfe out of the heards or for ofspring they did dedicate a son or daughter before he was conceiued or for health if any had fallen into a grieuous disease or for deliuerance from danger they did offer to God gifts and voluntarie sacrifices or themselues for a more strict seruice that they might shewe forth thankefulnesse Such as was the vowe of Iacob Gen. 28.20 If God will be with me and will keepe me in this iourney which I goe of all thou shalt giue me will I giue the tenth vnto thee And of Anna a vowing her sonne vnto God and of Dauid Psal 132.2 Or they did vse vowes for discipline sake for the exercises of puritie holines sobrietie and of other vertues And therefore in the law there were precepts Espcially such as were the vowes of the Nazarites b Numb 6.3 of not drinking wine and strong drink or of not cutting the haire or of not polluting himselfe at a funerall by touching of a dead bodie or by mourning that they might be taught to abstaine from too much trimming or decking of the bodie they might not be troubled in their head and be prouoked vnto lust and that they might be free from more vehement affections suppose mourning or mirth all which do greatly hinder spirituall thoughts Such was the vow of the Rechabites c Ier. 35 of not drinking wine of not planting vineyards and finally of liuing in tents And these vowes in respect of the forme where either Categoricall or absolute and simply affirmatiue which without exception or condition did dedicate something to God freely such are those which are spoken of Leuit. 27. And the vowes of the Nazatites or Hypotheticall which had a condition annexant such as were all almost pertaining to warre and of Iacob if God will be with me And of Anna If thou wilt giue me a sonne But by the comming of Christ together with other ceremonies the necessity of vowing is taken away nether is there any precept therof extant in the New Testament d Act. 18 18 21.26 For wheras Paule tied himselfe to a Nazaritish vowe it was done in regard of the time and other circumstances namely that to the Iewes he might become a Iew to theÌ„ that are vnder the law as though he were vnder the law and moreouer that he might be made all things to al men In respect of things indifferent that he might win all men vnto Christ 1. Co. 9.30 Notwithstanding although they are not inioyned to Christians yet they are not vnlawful wherby as it were with certain exercises they may confirme their wil to do wel may restrain themselues from doing ill so that in vowing they obserue the cautions before remembred Is it lawfull to breake vowes Truly in old time vnder the law it was needfull that
Christ honoured the visible signes by caling them his bodie and bloud not changing the nature of the signes but adding grace to the nature of the signes Now that grace added to nature is that those Elements are made SacrameÌ„ts that is means Instruments of the holy Ghost to confirme preserue increase the Communion of Christ Is this change perpetuall No because it hath respect vnto the vse only and that publick too in the Church Wherefore out of the verie action it selfe of the mysteries or the administration of the Sacraments there is no place for it For nothing hath the nature of a Sacrament out of the vse which Christ instituted How are the Sacramental phrases or speaches to be expouÌ„ded vnderstood All the places of Scripture are not to be vnderstood according to the letter but according to the sense hauing regard to the analogy of faith the circuÌ„stances of those places But specially the places which coÌ„cerne the SacrameÌ„ts cannot be taken or vnderstood according to the litter by reason of the nature of the sacrameÌ„ts wher in we do not coÌ„sider one thing simply but twain to wit the visible and external signes also the heauenly and visible things signified by them How many kinds of Sacraments be there In respect of the estate of men there be two Some before the fall in the state of integrity and innocency of our first parents others ordained of God after the fal And before the fal there were two Sacraments one commanded the other forbidden The former of immortality which of the end is called the the tree of life not that it could giue life wherwith Adam was now already indewed but Sacramentally because it was a pledge signe remembrance of immortality to theÌ„ which might eate of the fruit therof Another of tryall which by a Metonimie was named the the tree of knowledge or of experience of good euill of the euent or issue to wit because man after the eating therof should know haue experience both what great good he had lost into how great misery he had plunged himself From the tasting wherof he shold haue abstained to declare vnto God his due obedience a Gen. 2.9 17 et 3.3.22 not that god would haue man to wander vp downe like a beast without iudgement choyce of things for he had iudgement giuen him wherby he might discerne betwene vertues vices but that hee might not couet to know more then was meet for him least trusting to his own sense casting off gods yoak he should make himselfe arbitrator iudge of good euil How manifold be the Sacraments after the fall Some of the old Testament some of the New Those shadowed out the Messias to be exhibited these do testifie that he is exhibited Again of those wherin was shadowed out the Messias to bee exhibited some were for a time accidental extrordinary which god vsed only once or for a certain time some were set ordinary which ought to be in ordinary vse vntil the time of reformation a Heb. 9.18 for those things are said to be reformed which are truely directed to their proper end wheras these tended to the same but yet thwartly not directly Temporary were the floud b Gen. 7.6 The passing thorow the red sea c Exod. 14.22 the staying vnder the cloud d Exod. 13 22 which three were as it were a certain baptisme of the old Testament Manna sent from heauen e Exod. 16.14.15 Ioh. 6.31 water out of the rock f Exod. 17 6 were as the Eucharist spiritual drink 1 Cor. 10 1.2 3. I would not haue you ignorant that al our fathers were vnder the cloud al passed through the sea al were baptised in the cloud in the sea did all eate the same spirituall meate drink the same spiritual drink From the floud the deliuerance or escaping froÌ„ the waters which befel Noe his family was a signe to him of the spiritual deliueraÌ„ce escaping of the church out of the gulf of sin death to a new life wherof at this day baptism is a type to vs and therefore is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an exmplar or picture correspondeÌ„t to that deliueraÌ„ce which came to passe in the floud g 1 Pet. 3 21 There are therefore two types but the former is the figure of shadow of the latterh. And the latter the patterne of the former or the figure answering to it In which respect the Sacraments of the new Couenant may be called the patterns answering to them of the old So the passing through the red Sea and that staying vnder the Cloud were shadowes and signes of washing from sins and a shadowing forth of the heauenly power of the spirit But in respect of vs they were types of our Baptisme and in like manner our baptisme a patterne of them Wherupon the Apostle 1. Cor. 10 2. saith the Fathers were Baptized in the Cloud and in the sea vnto Moses that is not into the name of Moses but Moses being their guid 2. So the Mâ—nna from heauen and water flowing out of the rock were in steede of the Supper and signified the spirituall food of Christ and the meate drink to nourish our soules spiritually vnto eternall life and to the beleeuers did truely offer it by faith to bee receiued spiritually Whereupon the Apostle 1. Cor. 10.3 calleth Manna considering it as a Sacrament spirituall meate that is saith Augustin meate signifying some spirituall thing to wit Christ in his time to be exhibited In Psal 77 but euen then present and effectuall to the godly who did by faith lay hold on him who was to come And verse 4. in the same respect he calleth the stone or rock wherout the Riuer which followed the Israelits or went with them the spirituall drinke Sacramentally or by a Metonymie Christ For they dranke saith he of that spirituall rock that followed that rock was Christ Now our Supper is the patterne or resemblance of that Manna and that water What were the set and ordinarie Sacraments 1. One generall perpetuall and common to all men and for their sake and profit to the brute beaste and so to euery liuing soule which also is called Naturall because God would haue it extant in a naturall thing when by his word he marked out and consecrated the Raine-bowe that is the bowe in the Heauens which riseth of naturall causes for his Sovereignty which hee hath ouer all creatures and ordeined it to Noe and all his posteritie for a signe monument and pawne that hee hath testified that he will not hereafter destroy the earth with a floud Gen. 9.9 10.13 I will put my bowe in the Clowde and it shall bee for a signe of the Couenant betweene mee and the earth Note that such a bowe was fashioned which was not before the Floud but because it was made knowne by
the word of God to be ingrauen therein which might giue a signe of the grace of God to men 2. Two speciall ones besides the order of nature to wit Circumcision Gen. 17.10 This is my Couenant which yee shall keepe betweene mee and you and betweene thy seede after thee that euerie male childe amongst you bee Circumcised For as Couenants in old time were not only recorded in publick tables but were wont to be ingrauen in brasse and carued in stones to the end their remembrance might be more knowne and famous Euen so God would haue his Couenant to be ingrauen and printed in the flesh of Abaham And the Paschall Lambe a Exod. 12 3 21 22 both which notwithstanding sometimes were intermitted for a long season God otherwise not disalowing it or at the least tollerating and Moses winking at it as Circumcision whole fortie years b Ios 5.5.7 because for the space of fortie yeares the children of Israell went thorow the wildernesse other whiles by the carelesnesse of men as the Passeouer c 2. King 23 22 1 Esd 6.16 But yet with no losse to the beleeuers For not the want saith Bernard but the contempt of the Sacraments it damnable How did those two set Sacraments differ Thus that one was a signe of our incorporation that is our receiuing into the Church and couenant of God which God would haue once onely administred to all that bee in the Couenant as well them that be of yeares as infants And the other of our continuance in the Couenant of our nourishment confirmation continuall increase and perpetuall abyding in Christ which was often administred but onely to them of yeares which are able to proue themselues What was Circumcision The Latines called it Praeputium the foreskinne of a word that signifies to cut off because the Iewes did prune off that skin that is cut off or loppe off Aristotle cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the vttermost little skinne that couereth the priuie member Paul somewhat changing the word called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vncircumcision d Rom 2 26 Whereupon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called as it were a cutting round about of a word that signifieth to cut round about to cut off and to cut off that which is before which is also called externall Circumcision and Circumcision of the Letter or literall e ver 17 which was committed to Letters by Moses at Gods commaundement or else as it is considered alone from the spirituall end thereof But as it is considered consisting of a signe and a thing signified it was a Sacrament of the Old Testament instituted by God wherin by the visible signe to wit the outward cutting off of the foreskin in the males which were receiued into the societie of the people of god or of the Church the thing signified namely 1. Our fellowship in the Couenant of God 2. Our acceptation and adoption to be the people of God 3. The inward Circumcision or spirituall which the Scripture calleth the Circumcision that is the purifying of the heart by the spirit f Deut. 10 16. 30.6 Ier. 4.4 Rom. 2 29 Ier. 6.10 and by a Synecdoche and partly a Metonimie of the eare which moderates the hearing g Exod. 6.11 and of the mouth or the lips which prescribes a meane to the speach h but Paul Col. 2.11 cals it the Circumcision of Christ not made with hands whereby Christ doth Circumcise vs inwardly that is the inward paring off of the corruption of nature or the cutting off of sins vices by iustification and regeneration 4. Our ingraffing into Christ also and the communicating of all his benefits also the promise of Messias the blessed seed to come of the posteritie of Abraham and the remission of sins through his bloud and so by the promise of the land of Canaan the inheritāce of the heauenly life was signified and was sealed vp in the faithfull by this ingrauing as with a seale And further it was as a solemne obligation wherby those which were Circumcised were boūd to perform the whole law a Rom. 4.11 Deut. 30.6 Gen. 17.13 Ga. 5.3 I testifie to euery man that is Circumcised that he is bound to keep the Law setting before their eyes the Ceremony of Circumcision the punishment of cutting off b Gen. 17.14 if they committed the least sin against the Law c Col. 2.16 For which cause Circūcision by a Metonimy is called the couenāt the cōpact or condition Ge. 17.10 Act. 7.8 And by a Synecdoche it is taken for the whole law Gal. 5.2 VVhat were the causes of Circumcision 1. The Efficiēt was God the Author therof who in his secret Counsel by special grace chose Abraham his stock that he might renue the Couenant of saluation with him might seale it with the signe of circūcision d Gen 17.1 wherby also it came to passe that the people of Israel as the flock of god were receiued into his own sheepfold the rest of the Gentiles being strangers from the Couenāt like wild beasts might wander in mountains woods or deserts vntil the publishing of the gospel wherby the partition wal being brokē down God made the Gentiles equal to the naturall sons of Abraham e Eph. 2.11 12.13 The matter wherein it was or the subiect of Circumcision were all the males f Gen. 17.10 11 indeed none but they for although the promise was giuen indifferently to men women which was ratified by circumcision yet notwithstanding did God consecrate the whole people to himself in the one sexe because the women were not capable of this signe Again because that seing the man is the head of the woman of whom also the propagation doth depend in the male kind the female was comprehended was also then at the same time sanctified For the couenant of God was ingrauen in the bodies of the males vpon this condition that the women also might be made partakers cōpanions of the same faith g Eph. 5.25 For Sara is called the mother of beleeuers as Abraham is called their father 1. Pet. 3.6 But after that the Gentiles also by spiritual regeneration were adopted to be the sons of Abraham that signe being chāged there was another placed in the stead therof both more manifest cōmon to both sexes that without bloud that therby might be more fully expressed the benefit of Christ this applying of him to all 2. Circumcision was made in the member of generation that is the cutting off of the skin to signifie that the seed of man was altogether vncleane that no clean thing could spring from the vncleane seed of man but that whatsoeuer is begotten of man is vicious therfore that the nature of man is infected with originall sin hath need of regeneration Therfore Christ was borne of a virgin conceiued by the holy Ghost to the end he might be
among themselues one from another For by reason of the twofold circumcision the one outward the other inward it comes to passe that Paule makes two kindes of Iewes i Rom. 2.28 And Stephen called the Iewes men of vncircumcised hearts and eares which yet stucke plunged in the vice of nature corrupted which would not indure to heare the voice of God as we are all by nature k Act. 7.51 3 That the circumcised might be put in minde of their dutie know that the good things promised did belong vnto them might stand to their couenant and promise and might confirme themselues in aduersity by calling vpon God in prosperity by the signe of the promises of GOD l 1 Sam. 17 26 and of the couenant as we may see in the example of Ionathan and Dauid encountering with Goliah l. 4. That they might be instructed concerning the corruption of nature which could not bee amended but by the effusion of bloud and also of the blessed seed which should come into the world 5 That it might be a seale vnto them that beleeue of righteousnesse and faith that is of that righteousnesse which is brought vnto vs by faith in Iesus Christ a Rom. 4.11 6 That they might bee put in minde of the spirituall circumcision of the heart mouth eare eyes and of the rest of the members nnd might labour for it and of the restipulation and binding themselues to keepe the law and so might be a Sacrament of Repentance 7 Of the continuall bearing of the Crosse and of the first fruits of our bloud to be offered to him who should shed all his bloud vpon the Crosse for vs. Wherefore were those Infants to be cut off which were not circumcised the eight day Eyther because as some thinke in them being taken away out of this temporall life by the sword or by sicknesse or by some other casualtie or else as others think being excluded from the societie of Gods people their parents migh the punished for their impietie that is for the neglect of the seale of the couenant of God For as God doth in the person of the father adopt the infant of the beleeuers So also when the father doth contemne so great a benefit the infant is truly said to be barred out of the Church which beareth not about him the marke and badge of adoption Neyther is there any cause why we should complaine of the seueritie of God seeing all are borne the children of wrath and of condemnation b Eph. 2.3 Or else because if the Infants themselues being come to age had neglected circumcision or else approoued of the neglect of it by their parents they should be excluded from the communion of saints here in the world to come that all the Church might receiue profit by such a judgement as carieth with it a manifest testimonie against all contemners of the Sacraments For this cause he would haue slaine Moses because he tooke not order to haue his sonne Gerson circumcised c Exod 4.24 so those which were borne in the wildernesse vnder Moses were not admitted the inioying of the promised land before that they were first circumcised d Ios 5.3 How long must it continue In deed the inward and spirituall Circumcision for euer whereupon it is called the couenant of the world that is perpetuall e Gen. 17.7 13 as touching the substance of it to be continued for euer in Christ although in signes it may be chaunged And the mysticall as concerning the externall vse vntill the first comming of Christ 1 Because seeing Christ is the end of the law f that continuall time which was prescribed to the Ceremonies of the law as the Temple g Psal 132 14 and the Sabbath h Exod 31 16 at the time of Christ his appearing and all the blood of the Ceremonies ought to cease in the blood of Christ and because that which was signified to be exhibited by circumcision was exhibited namely the seed of the woman which is Christ the Lord borne of a most chast virgin 2 Because by him the truth of Circumcision was accomplished in the Crosse 1. and that wall broken downe whereby Israell was deuided from the Gentiles so that if any man be now circumcised he denies Christ to be come makes him vnprofitable to himselfe 1 Ioh 1 17 Gal. 5.2 Behold I Paule say vnto you if ye be circumcised Christ shall doe you no good 3 Because the Lord promised by Ieremias 31.31 To make a new couenant not as touching the substance and the scope of it for Christ is the substance and the scope of both the couenants but in respect of the signes which are changed Lib. 32 Cap 9 contra Manich Therefore that which the Iewes say Whatsoeuer is once well done ought in no case to be changed is not true For the occasion of the time being changed that which was well done before good aduise often requireth to be changed saith Augustine The word Holam doth not alwaies signifie a time hauing none end but eyther a long time or else a certaine space of time and limited for a certaine continuance Therefore the Apostles a Aâ—t 15.24 determined that Circumcision was not to be imposed vpoÌ„ the Gentiles Gal. 2.11 12 and Paule doth ordaine Baptisme by name in the steed of Circumcision Now in that he himselfe did circumcise Timothie he did it not of necessitie but of fauour to maintaine peace and the better to further the course of the Gospell vntill the libertie which is brought by Christ was better knowne c Act. 16.3 Why was Christ who was conceiued and borne without sinne in whom also the couenant of the promised seed was fulfilled and who came also to abolish circumcision he himselfe that circumciseth other mens hearts why was hee circumcised 1 To the intent that hee might testifâ—e that hee was true man of the stocke of Abraham our brother and fellow of the same couenant with vs for which cause it pleased him to be bound with the signe of the new couenant also that he might shew that he was the keeper of both the Testaments 2 That he might be made subiect to the law and we might be deliuered from the curse of the Law by him d Gal. 4.4 3 That he might ratifie and sanctifie the Circumcision of the fathers in his owne flesh as our Baptisme receiueth vertue from his Baptisme 4 To commend vnto vs the discipline of the law and the vse of the Sacraments 5 Because the truth of Circumcision to wit the taking away of the old birth was not fully compleat in the birth of Christ but in his passion and resurrection And therefore we need not carnall Circumcision in the flesh because as we died with him in his death and rose againe with him when he rose againe So also in him are we circumcised with circumcision not made with hands putting off the bodie of sinne
it by the application of them made to euery one For the legall Sabbath which was so called because of the rest besides that it was ordayned that that day should be imployed in the worshippe God that is in holy prayers preaching Sacrifices charitable collections for the poore to nourish the peoples faith a Luk 4.16 12 and that the Israelites should not wearie theÌ„selues or those that belonged to them with continual labor b Exod. 22. and to the ende they might continually remember the workes of God in the Creation c Gen. 2.1.12 of their deliuerance out of the bondage of Aegypt and redemption by Christ It was further a signe and testimonie of sanctification which did signifie that the Lord aboue doth sanctifie his by his Spirit Exod. 31.13 27. The Sabbath shall be a signe betweene mee and you that ye may know that it is I the Lord that sanctifie you Which thing also Paule sheweth to be done by Christ hee that sanctifieth and they that are sanctified are all of one Hebr. 2.11 As also of the spirituall and euerlasting Sabbath wherein wee must rest from euerie seruile worke that is from sinnes and our owne will and suffer God to worke his owne workes in vs and to reioyce in God thorow Christ It was also a shadowe of the heauenly Sabbath that is of eternall rest in God which we shall obtaine thorow faith when being deliuered from the flesh and the trouble thereof we shall rest in God when there shall bee Sabbath after Sabbath and Sabbath without any night Esay 66.23 The Arke of the Couenant did teach 1. Christ the Authour of the Couenant betweene God and the Elect. 2 It was a visible testimonie of the presence of God Exo. 25.10 22. I wil saith the lord vnto Moses Declare my self vnto the there and will talke with thee from the couer of the mercie seate betweene the two Cherubins which is aboue the Arke of the testimonie what things soeuer I will commaund thee to shewe vnto the children of Israell Whereupon also by the Figure Metonymie vsuall to types and Sacraments it is called the King of glorie d psal 47.5.7 And Iehouah as when the Arke remooued Moses said e Psal 68.1 2 2.13.1 8 Arise O Lord and let thine enemies be scattered and let all that hate thee flie away from thy presence And when it stood still hee said Returne O Lord vnto the tenne thousand thousands of Israell Numb 10.35 3 It was a type of Christ in whom are conteined all the treasures of wisedome and knowledge Surely the wood Cettim or Cedar which is not subiect to rotting out of which flowed a cleare and most odoriferous liquour which because it preserueth dead bodies from putrifying is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quickening that which is dead it did represent the vertue and merit of the bloud of Christ Now these are the thinges that were ioyned to the Arke and partly put into it 1 The golden pot hauing Manna in it did shadow out Christ who is the bread of life f Exod. 16.33 Ioh. 6.35 Heb. 9.4 2 Aarons rod which had budded was a type of the Priesthood of Iesus Christ whose priestly scepter whereas it had beene as it were withered in the world after his death resurrection it began to flourish to fructifie and to bring foorth the sweete fruits of the holy Gospell among the Gentiles g Numb 17 8 3 The Tables of the Couenant wherein was ingrauen by the finger of God the tenne Commaundements c Deut. 10.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which did signifie Christ the fulfilling of the law 4 The Golden board or couer which was aboue which was called the propitiatory of the Graecians the couer of the mercie seat it did signifie Christ the mediatour who is the propitiation for our sinnes and that couer whereby wee are couered against the anger and horrible iudgement of God k Rom 3.24 Ioh. 2 2 Exod 25.32 5 The Promise annexed signified that God would thence as out of his throne speake his Oracles and that there Christ would heare vs who is indeed the throne seat of God and the word of the father by whom he speaketh to vs and for whose sake he heareth vs As it is written Whatsoeuer ye shall aske the father in my name he will giue it you Iohn 15.16 And the two Cherubins seatâ—d vpon the couer of the Arke ioyning their wings together and with face to face looking toward the Arke it selfe did declare the consent of the Prophets and Apostles in doctrine and the stouping downe that is the earnest desire of the blessed Angels to know the whole mysterie of saluation a 1 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The exhibiting also whereof euen presently so soone as Christ was borne they declared to the Church 6 Also the Arke of the couenant was a type of the company of the Elect which is fed with the heauenly Manna is gouerned with the Scepter of that Priest according to the royall order of Melchisedech it hath the law of God ingrauen in the tables of their hearts and is the keeper of the bookes of the prophecies and of the Apostles And as the Gold mingled with Brasse did resemble the hypocrites so the pure and perfect tried Golde wherewith the Arke was covered on euerie side did represent the faithfull who are tried in the fyre of afflictions b 1 Pet. 1â—7 And those men which are indeed like vnto Gold are worthily preferred before such as be like vnto lead and are profane men 7. The barres and staues did signifie the Ministers Doctors and schoolemen which doe performe their message for Christes sake Moreouer the washings did signifie that the sins of them that beleeue should be washed away in the bloud of Christ and that they are daily washed and purified by the holy Ghost c Leu. 14.8 7 Now the third was Chanaan a certaine pawne and pledge of the promise of Christ and the heauenly inheritance So 1. The sacrificing of Isaac d Gen. 22.10 did signifie the offering vp of Christ 2. The blessing of Ephraim and Manasses made by laying Iacobs armes and hands crosse vpon them did signifie the vnlike condition of their posterity e Gen. 48.14 3. The brasen Serpent f Numb 2.8 Ioh. 3.14.15 the trueth as touching the lifting vp of the banner of Christ crucified 4. The wood cast into the bitter waters whereby they were made sweet g Exod. 18.25 signified the branch of the stock of Isaie comforting all those which bee wearie and heauie loaden 5. The going about or compassing of Iericho seauen daies by the Israelites h Ios 6.5 that the strongholds of this world shall bee cast downe by the sound of the trumpets of the Gospell whereof the Prophet speaketh Psal 19.5 their sound is gone forth into the whole world i 2 Cor. 10.4 6. The cleansing of Naaman by washing himselfe
of the Couenant whereby God doth testifie that he doth truely receiue the beleeuers into his Couenant How doe the Sacraments of the old and new Testament differ 1. By outward adiuncts and the circumstance of time For those continued vntill the time of Restitution for those things are said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right which passe not with a certaine crooked turning course but are directed straight vnto their marke but these must endure vntill the end of the world or vntill the state of glorie in which all trueth shall clearely and perfectly bee made manifest and therefore there shall bee no neede of Sacraments a Heb. 9.19 2. In the manner or condition of their signifying for the Sacraments of the old Testament foretold Christ as it were to come but the Newe declare him as it were exhibited And â—â—erefore they cannot possibly both stand together seeing the time to come can neuer bee the time past and the time past can neuer make the time to come to bee more ancient b Heb. 8.13 3. In the diuersitie or qualitie of the signes or in the signes and ceremonies which differ much for there bee some signes of the Olde and other of the Newe Testament 4. In the number measure of signifying vertue and easinesse 1 For ours saith Augustine are fewer in number whereas in the Old Testament the signes were more in number because the people of Israell were as yet vnder the gouernment of the Law and therefore as children vse to bee were kept vnder more figures and rites 2. Ours were better in regard of the profit 3. More excellent or manifest not in outward shew or worldly pompe but in the vnderstanding and signification of heauenly and diuine things 4. Ours are greater in force that is of greater efficacie to confirm our faith 5. More easie to bee done for there is nothing in Baptisme or the Supper of the Lord which is hard troublesome or bloudy But Circumcision and the Sacrifices were more troublesome bloudie and required greater paines Yet all this maketh not that our Sacraments and the sacraments of the ancient fathers should not be the same in substance What Doe not the Sacraments of the old Testament differ from ours in the effect because those did only shadowe forth and signifie grace which these offer present vnto vs No because in either testament there is the same grace of Christ yea the same Christ propounded And the Apostle testifieth that the old Fathers did eate the same spirituall meat with vs and drinke the same spirituall drink 1. Cor. 10.3 I say the same with vs not as some expound it only amongst themselues which is vnderstood by the purpose of the Apostle the tenour of the text the name of Christ and the word baptizing there vsed and receiued the seale of the righteousnesse which is of faith and therfore that they were made paâ—takers of Christ which is righteousnesse to all that beleeue in all ages Rom. 4.11 And yet I grant that the sacraments of the fathers were figures pictures and shadowes of ours not in regard of the things themselues but in as much as they shadowed things more darkly and obscurely signified by them a 1 Cor. 10.6 In which respect they may be called types of ours but types not without trueth Why then doth Paul say Gal. 4.9 that the Sacraments of the Fathers were weake and beggerly and carnall Elements which were not able to sanctifie the conscience because of their weaknesse and vnprofitablenesse Heb. 7.19 9.10 1. Because he speaketh of them not simply as that they were naked elements which could offer or seale no grace but in some respect as now abrogated by Christ 2. Hee speaketh of them as he saw them receiued of the Iewes seuered from Christ and his promise that is as they are considered in themselues and by themselues seuered from the things signified in cogitation and as bare signes because the sanctification dependeth not of the signes either old or new but wholie and only of the vertue of the holy Ghost Did the Fathers eate the flesh of Christ seeing that as yet it had no beeing actually and corporally in the nature of things Yes because although it was not extant simply or actually in regard of his bodily substance yet in some respect namely as it was to bee giuen for the life of the world it was that spirituall meat which might no lesse bee eaten of them then that Lambe which was slaine from the beginning of the world is eaten now of vs by faith b Reu. 13.8 2. Because Iesus Christ is the same to day yesterday for euer Heb. 13.8 one and the same Sauiour of both Testaments In whome alone it pleased the Father to gather together all things Ephe. 1.10 3. Because those Fathers were indued with faith which maketh those things to be which are hoped for and doth demonstrate those things which are not seene Heb. 11.1 And therefore although in those ancient times the humane nature was not assumed of the word yet it was preseÌ„t to the faith of the godly in former times which did conioyne them then with Christ that should be borne So that that which had no beeing as yet in the order of nature yet neuerthelesse had euer a being by the force and efficacie of faith Therefore Christ saith Abraham sawe my day and reioyced Ioh. 8 56. But they did eate the flesh of Christ which should be giuen for them wee eate it being alreadie giuen for vs. The times are changed saith Augustine but faith is not shall bee giuen and is giuen shall come and is come in Ioh tract 4 these words differ saith hee but yet Christ is one and the same Doe the Sacraments giue remission of sins and doe they conferre or containe grace and are they ordained to iustifie and to regenerate or whether is grace tyed to the Sacraments No. 1. Because they are the signes not the causes of grace 2. That which is proper to God ought not to be bestowed on the creature 3. The subiect of grace is not the body but the spirit 4. No bodilie thing doth worke vpon spirituall things Againe not by the work done or as an efficient cause by them selues or their owne vertue working any thing or flowing from their essence as they speake in the schooles but ministerially or Instrumentally yet effectually so farre forth as they support nourish our faith Not by any inward power or vertue of their owne but by vertue of the principall agent or worker in that sence that Paul affirmeth the Gospel to be the vertue and power of God to saluation to euery one that beleeueth Rom. 1.16 1. Tim. 4.16 he saith that the remedie of the holy Scripture doth saue a man not that there is any magicall vertue in the letters syllables or sound of the words for the Apostle saith Heb. 4.2 The word profited not them beeing not mingled with faith but because
be no more but one alone and an euerlasting Couenant to wit the reconciling of the beleeuers vnto God by the death of Christ 2. Of them who tye the things signifyed to the signes by any meanes or such as make a reall connexion and coexistence of the signe and the things signifyed 3. Which conclude that the sacraments doe pertaine to the vnbeleeuers 4. That the matter of the sacraments is communicated all well to the faithles as the faithfull 5. That will haue no figuratiue speaches in the sacraments 6. Who giue lesse honour to the word of God then to the sacraments for that they imagine greater blessings are offered to men in the sacraments then in the word 9 Of those who not being content with the heauenly simplicitie thinke that they can adorne the excellency of the sacraments with their owne ornaments 10 Of many which liue in the outward assemblie of the Church who being content with the vse of the outward signes haue no care at all of the worke of Regeneration of then communion with Christ our head but remaine still in their sinnes contrarie to that principle of Augustine Not the Sacrament but faith in the Sacrament doth iustifie 11 Of the Papists who imagine without all warrant of the Scripture that there is offered in the Masse a true reall and outward though not a bloodie sacrifice whereby the Priestes doe offer vnto God the bodie and bloud of Christ vnder the kindes of bread and wine which sacrifice is propitiatorie for the quick and dead Of whom some hold that the oblation made in the Masse is the selfesame with the oblation which was made vpon the Crosse and differs onely in the meanes and the maner then which what can be spoken more childish And surely that oblation of Christ of necessitie including his death was so singular that it neuer could bee iterated But others say it is in a remembrance and representatiue which opinion ouercommeth the former For that which is the remembrance of another thing is not the thing it selfe The seuen and fortieth common place Of Baptisme Whereof is it called Baptisme ΠΑÏá½° Ï„ÏŒ Βάτπειν which is to dip or to die moysten consequently to wash whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to drench to rince to clense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be dipped or died which notwithstanding differeth from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to sinke downe to the bottom and to be drowned thereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an immersion tincture so by consequent an ablution and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were a bathing fonte made of wood or stone wherin we are dreÌ„ched because we wold be washed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that dippeth or as it were dieth where of commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one rebaptising and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is opposite to a Baptiser or impugneth baptisme How many waies is the word Baptisme taken in scripture Two waies properly and figuratiuely properly for simple clensing and that either legall or leuiticall as Heb. 9.10 which stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with diuers washings which notwithstanding were types of our baptisme or superstitious as Marke 7.4 The Pharisees comming from the market 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till they haue washed eate not and manie other things there are which they haue receiued to be obserued as the washing of cups pots of beds c 2 Figuratiuely and that diuers waies 1 by an allegory baptisme is called that Deluge of waters wherewith god punished the sins of the world saued Noes familie in the Arke which was a figure of our baptism Also the passing ouer the red sea wherin Pharao and his people were drowned but Israel was saued the abiding vnder the cloud wherof mention is made 1. Cor. 10.2 And some by Allegory add also the baptisme of teares and of Repentance wherewith they say that sinful woman was baptised which washed Christs feet with her hairs a 1 Pet. 3 21 Moreouer the name of baptisme is taken by a metaphor for the crosse or bitter affliction which is coÌ„pared vnto billowes of waters wherwith the afflicted are ouerwhelmed Can ye be baptised with the baptism wherwith I am baptised And hereof it was called by the fathers the baptisme of bloud Mat. 20.22 when Christian martyrs did shed their bloud for the Christian faith 2 By the figure Metalepsis for the promise powring out of the spirit or peculiar gifts of the holy ghost which are conferred vpon the faithful somtimes before the baptisme of water as by the history of Cornelius may appeare somtime after baptisme You shal be baptised with the holy Ghost And here it is called the baptisme of fire Act. 1.5 that is the baptisme of the spirit 3. By a Synecdoche for all the doctrine of Iohn all his ministery The baptisme of Iohn was it froÌ„ heauen that is of God or of men So Act. 19. VVherinto were ye baptised saith Paule that is with what doctrine were ye instructed and taught Into the baptisme of Iohn that is into the doctrine which Iohn declared and signed with the Symbole of baptisme 4. By the figure Antonomafia or in way of excellency for that ordinary Sacrament of the Church wherby we publikely vow Christian warfare as soldiers to Christ our leader sweare to follow his alone colours This they of olde termed the baptisme of the floud i. of water In which last significatioÌ„ we retain the name of baptisme ✿ Baptismus Fluminis rather then the name of washing and vse the same as the Church doth But Fanorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in way of praise expoundeth the name of Baptisme thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptisme is that into which sin is cast that is doth fall The Greeks also call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is illumination from the effect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of that true light which enlighteneth euery man For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the ancient Church signified to be gathered into the Church by baptisme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptised were distinguished a Catechumenis from catechised Heb. 10.32 whence afterward sprang that great number of wax light at Easter What is Baptisme It is the first or initiating sacrameÌ„t of the new testameÌ„t or a sacred action coÌ„sisting of the washing with water the word wherby according to the appointmeÌ„t institutioÌ„ of Christ a christiaÌ„ man either of riper yeers professing Christ or an infant of the faithfull is drenched washed or sprinckled in simple cleare water by the minister of the Church calling vpon the name of the father the Son the holy ghost The body washed with cleane water as we read in Act. 8.19 was done by Philip to represent the shedding of Christs bloud vpon the crosse to confirme truly and effectually through all our life the couenant of grace made long before to exhibit seal to the
Church ordained of Christ being euen now about to die for them which are full growne being alreadie baptized and examining themselues wherein by outward breaking of bread and powring out of wine into the cup is represented and as it were is set before the eyes of the faithfull the crucifying of the bodie and shedding of the bloud of Christ for vs and by giuing taking and vsing of those Elements the forgiuenesse of our sins gotten by the death of Christ the inward raking and spirituall enioying of his bodie bloud moreouer communion with Christ ful nourishmeÌ„t in Christ viuification and fellowship together with the rest of his liuely members is signified confirmed sealed to the faithful the memorie of so great benefits giuing of thanks is celebrated for the commendable vse of the faithfull assembled together that they may increase in faith and loue For as by baptisme we are borne againe so being borne again wee are fed and nourished by the Supper of the Lord and in Christ wee are as it were nourished and brought vp to life eternall Therfore when as Baptisme may once onely be administred the Supper of the Lord is to be vsed often because in it Christ is giuen vnto vs after the manner of meate but because meat and drinke doe goe away into nourishment they are often in our life time to be taken of vs. Furthermore the first example or patterne of that definition is the historie of the first Supper of the Lord expounded by Paul and of the rest of the Euangelists 1. Cor. 11.23 Mat. 26.26 Mar. 14.22 Luk. 22.19 What is the efficient principall cause of the Lords Supper The Lord himselfe who is the onely testator of the new Testament and the Authour of the Couenant of Grace and GOD the Redeemer in whome alone it haht pleased the Father to gather together all things Ephe. 1.10 And who is the way the trueth and the life Ioh. 14.6 the high priest Heb. 3.1 and the eternall King of the Church Psal 2 6. concerning whom alone the father cryed from heauen heare him Mat. 17.5 from whom it is called the Lords Supper therfore faithfully to be deliuered of the ministers reuerently to be handled neither is it to be depraued by adding minishing changing For Paul saith 1. Cor. 11.23 I haue receiued of the Lord that which I also haue deliuered vnto you namely by the reuelation of Iesus Christ Gal. 1.12 When hee was taken vp into paradise or the third heauen although this letteth not but that hee knewe very many peculiar sayings doings of Christ both from Ananias and also from other disciples of Christ which were eye witnesses and from Luke himselfe At what time was it instituted 1 Cor 1.23 In the yeare of the world 3995. of the age of Christ 33. of March 24. day which was Thursday in the euening surely that night wherein he was betrayed by Iudas vnto the Iewes was the Supper of the Lord instituted 1. First of all because of the figure going before that is to say of the eating of the Pascall Lambe or the legall solemne and Sacramentall Supper in place wherof Christ substituted the Supper EuaÌ„gelical Lu. 22.14.19 where that being performed a new institution of this in expresse words is put in the stead therof so the Apostle teacheth 1. Cor. 5.7 Christ our passeouer is sacrificed for vs. From whence it followeth that the Supper of the Lord is our Passouer For the same thing in both is signified namely Christ the true and immaculate sacrifice for the sins of the world there promised here exhibited The remembrance of the like benefite there of the deliuerance out of the bondage of Aegypt and of induction into the promised land here of freedome from the cruell slauerie of Sathan and of introduction into eternall life 2. Secondly because of his passion and death neate approching Dan 9.24 27 the remembrance of which benefit therein performed vnto vs he would set forth in this Supper 3 Thirdly that he might plainely shew a consummation and taking away of al Sacraments and Sacrifices of the Old TestameÌ„t and manner of the Paschall lambe it selfe which he had eaten before with the Disciples 4. Forthly that he might signifie or giue to vnderstand that he came in the fulnesse of time Mat. 11.13 Gal. 3.24 Gal. 4.4 5. That hee might so much the more commend his Supper which being now about to dye he so earnestly commended vnto his Seeing that Christ hauing Supped distributed the Supper to the Disciples in the euening whether is it lawfull for vs to giue it in the morning and to them which are fasting It is lawfull because circumstances of time as both of sitting downe of apparrel and of a certaine number of Communicants doe not appertaine to any mysterie neither are they substantiall pâ—rtâ— of the Sacrament neither haue they expres commandement from God because Christ said not This doe yee hauing supped or sitting or standing or so many in number for Christ first did eate the Passeouer because he would after old things institute new But the Eucharist is more conueniently distributed in the morning 1. Because it is an easier thing at that time to haue a holy meeting together forasmuch as in the day time much businesse doth happen wherby men are lead away from holy things 2. Because at that time we are more sober and wee haue a more apt and attentiue minde to perceiue excellent thing Yet notwithstanding the ancient fathers in time of a fast beecause they did spend the whole day in prayers in Sermons and in holy hymnes did giue the Supper of the Lord a little before night And in the time of Augustine in many Churches of Africa as he reporteth the thursday before Easter that the action of Christ might bee the more resembled the Eucharist was giuen to the fathfull in the night and after Supper But this custome was taken away by the sixt Synod or generall Councill which was held at Constantinople Seing that Christ being about to celebrate the Supper abased himselfe to wash the Disciples feete and said vnto them I haue giuing you an example that ye should doe euen as I haue done to you Whether are we being about to communicate tyed to this precept concerning washing of feete Not a whit because Christ did not therfore washe the feet of the Disciples that they should alwaies imitate that fact in kind but that he might driue from them the dreame of a ciuill kingdome of the Messias whereabout they did striue and that hee might shewe in himselfe a perfect example of humilitie like as elswhere hee commaunded that they should shake off the Dust from their feete that they should not beare a staffe nor scrip with them by the way that they should salute no man by the way that they which fast should annoint their head Not that they should drawe these things to a strait obseruation of words but that by this
cannot be truely said to be the bodie or the bodie the soule although conioyned personally in one man yet in that peculiar and beyond all example vniting of the humane nature by subsistence of the Deitie in the person of the Sonne God is said to be a man and man God against Nestorius by vnitie of person and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by naming one by the other against Eutiches According to what sense is the bread of the Lords Supper the bodie of Christ Not according to an essentiall or personall or reall but according to a mysticall meaning Sacramentall and significatiue whereby the thing which doth signifie taketh the name of that thing which it signifieth saith Augustine namely by reason of the Analogie or mutuall respect both of one to another and also to him from whom it is taken For Christ teacheth not in this proposition what that bread and that wine is in it owne nature and substance or in the same signification of diuers words or what is contained in them but what they are in signification in office in vse in proportion In nature they are bread and wine in signification they are the bodie and bloud of Christ And therefore here the predicate is spoken of the subiect Sacramentally that is to say in that kinde of signification wherin the thing signified is no lesse truely offered and to be taken spiritually by faith then the signe it selfe is deliuered to be taken with the instruments of the body What manner therefore of predication is it Not proper and regular for that proposition is not identicall wherin the same thing is said of it selfe as This is bread of bread This is a bodie of a bodie seeing that breade and the bodie of Christ doe differ in kinde neither is the speciall spoken of the singular nor the generall the difference the proper or the accident of the speciall as Peter is a man a man is a liuing creature apt to be taught white but an vnlike thing of an vnlike the thing signified of the signe yet notwithstanding proportionally as the manner of relatiues doth require for things seuered or vnlike if there bee an Analogie or signification may so be conioyned that they may make a proposition but figuratiuely as I am the vine Iohn 15.1 and the field is the word 13. Mat. 38. Therefore this predication is figuratiue and that not simplie Metaphoricall or allegoricall like as the flesh and bloud of Christ are called the meat and drinke of the faithfull but Metonimicall For most rightly it is called a Metonimie not of the continent for the conteined but of that manner whereby the name of the thing signified is giuen to the signe As in this proposition The bread is the bodie of Christ the name of the thing signified which is the bodie of Christ is giuen to the signe namely bread Therefore it is a metonimicall speaking verie familiar in the scriptures as a Gen. 41.26 the seauen kine are seuen yeares Iohn is Elias b Math. 11.14 that is to say figuratiuely for the predication of a singular concerning a singular is not true but figuratiuely Herod is a Foxe c Luk. 11.32 that is to say Metaphorically Christ is the way d Iohn 14.6 The doore e Iohn 10.7 bread f Iohn 6.53 The rock is Christ g Ier 10.4 So the bread of the Eucharist is the bodie of Christ figuratiuely metonimycally and Sacramentally For the bodie of Christ cannot bee called breade regularly and properly when as the bodie of Christ is neither the Genus nor the species nor the differentia nor the proprium nor the Accident of bread Whereby it commeth to passe that the predication of the bodie of Christ concerning the bread Eucharisticall is figuratiue seeing that euery predication is either proper or figuratiue for a third time of predication there is none For it is a foolish thing to say that Sacramentall predications are vnusuall whereof there is so frequent vse in the Scriptures And truely this figuratiue predication is not in euery word seuerally and considered in it selfe but in the whole attribution for bread is bread properly and the bodie not allegoricall not tropicall not figuratiue much lesse a spirit or vision also not a mysticall bodie which is the Church or a signe of the bodie it signifieth not the merit of Christ but the proper body of Christ for the true body of the Lord is altogether spoken of the true bread I say it is in the whole attribution because the copula or word est is doth ioyne together two things vnlike which wee may resolue thus Bread is the signe or seale of the bodie of Christ But againe it is to bee noted that it is not onely a figuratiue Metonimicall or significatiue speech as this is The field is the world that is signifieth the word and other like in parables because so it should more faintly expresse the nature of that mysterie but Sacramental because therwithal the exhibition of the thing sealed is promised as in this proposition Rods boūd together are the Romane Empire that is they do not barely nor simply onely signifie the Iurisdiction of the Romane Empire but they doe certainely testifie that the Empire together with the signes is transferred to him to whom the rods are lawfully deliuered So that which is promised by worde and is signified by signes is truely also giuen of GOD but to be taken by saith Is not the proprietie of the speach or the word to bee kept in the verie words of the Supper Seeing that the appellation of the worde is vsed sometime in a larger sometime in a stricter signification truely in the very wordes of the Supper the Sacramentall word is to be kept but this same sacramentall word is vnlike to other regular predications and it is to be made plaine by a conuenient interpretation agreeing to the nature of the Sacraments For in a Sacramentall speach not so much the letter or the sound of words as the true sense is to bee followed that is to say which doth agree with the nature of the Sacrament which Christ instituted and with all the circumstances of the institution and with the Analogie of faith Is it not a proper proposition wherein the Subiect and the attribute are vnderstood so to be coupled that the Attribute is in the Subiect or in the place wherein the subiect is as Deut. 12 23. The bloud is the life because it conteineth the life Not at al for neuer can any thing be properly predicated of another thing in which it existeth or to which it is conioyned although it be a streight coniunction but onely figuratiuely Therfore if the breade bee therefore the bodie either because some hidden thing in the breade is the bodie of the Lord or because in this breade is that bodie of the Lord it can neuer bee prooued that these words This is my bodie are a proper predication Are the places of Scripture which are
was identical rightly expressed in these words this is the bloud of the couenant But Christ gaue to his disciples wine contained in the cup and sacramentally signified the thing by the signe of wine Therfore in the enuntiation of Christ this namely the wine which was contained in the cup is one thing that bloud of the new Testament that is the thing it selfe of that sacrament is an other thing And therfore the enuntiation of Christ is rightly expressed in these words hoc est sanguis this is bloud What is the new testament in the bloud of Christ They acknowledge that the name of Testament is the same here that Couenant is who do take it to answere to the Hebrew name Berith and therfore to declare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is an agreement begun betweene them which first did disagree which signification doth especially heere accord although it commeth all to one reckoning whether we vnderstand the new couenant begun by the bloud of christ or the wil of christ dying which is signified by the word testamēt established confirmed by his own bloud shed For the particle In in the Hebrew phrase doth not signifie a simple coniunction inexistence or reall concomitancie as though it had beene said with my bloud but the cause the manner the instrument and the adiuuant cause of any thing as Psal 33.16 The King is not saued in multo exercitu that is by the multitude of an host and Rom. 5.2 In the bloud of Christ that is by the bloud as it is expounded Coloss 1.22 Rom. 3.14 But this Testament is not any corporal draught of the bloud of Christ or drinking of wine but it is the couenant of grace reconciliation or agreement and a couenant betweene God and the beleeuers wherein God doth promise vnto vs that he forgiueth vs our sins and giueth the holy Ghost righteousnes and life eternall of his meere mercie by faith for the bloud of Christ shed vpon the crosse and wee in like manner to binde ourselues to God to receiue these his benefits by true faith in Christ and to shew thankfulnes by true obedience towards him in the whole course of our life Of which couenant Esay speaketh chap. 59.24 and Ier. 31.31 and 32.40 Heb. 9 15. Gal. 3.17 Why said not the lord This is my body of the new Testament as he said this cup is the new testament in my bloud Because although the Testament or new couenant was established by the oblation of whole Christ and by the intercession of his death Heb. 9.15.16 yet notwithstanding his death was more euident in the bloud shed then in the matter it selfe of the flesh Therfore vnder the old couenant Moses said Exo. 24.8 Heb. 9.20 Behold the bloud of the couenant which the Lord hath made with you And therfore Christ that the relation of the truth might be more plaine he applied the appellation of the New Couenant rather to his bloud then to his bodie yet so that he excluded not his bodie the bloud whereof was shed from the confirmation of the couenant and redemption of the soule Add to this that when Christ had made mention of drinking wine which he calleth his bloud he remembred the new couenant because vnder the old the vse of bloud was forbidden a Leuit. 17. Verse 10.16 which in the other signe of bread was not necessarie to expresse Which is the other branch Which for you in Luke and for many in Mathew and Marke is shed for the remission of sinnes The subiect of which speech is the Relatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which and it is referred properly to the bloud not to the wine Truly if you look to the construction of the words in Luke it must be referred to the cup but because neyther the cup nor the wine was shed for vs that subiect is altogether to be vnderstood of the bloud The predicate Effunditur is shed again by Enallage for Effundetur shall be shed as the common translation doth also expound it Yet the Lord doth seeme vpon set purpose in the institution of this mystery although speaking of a thing to come yet to haue vsed in both places the words of the Present Tense that the Disciples might be admonished that this is the vse of these signes that with the eyes of faith the things forthwith to be should be seene as it were alreadie present in them like as we must behold them in this action by faith as it were being before our eyes although alreadie performed long agoe that is to say the whole historie of the passion as if with these our eyes wee did see the bodie of Christ hanging and pierced through and the bloud dropping out of his wounds Therefore it is shed saith hee that is to say vpon the Crosse not into the cup or into a mouth whereby againe is signified in what manner the bloud of Christ is liuing drinke to vs not simplie as it is now clarified but as shed for vs and truly for you and for many Marke 14.24 although not for all but for the elect onely that is for their cause for the remission of sinnes which is a most exceeding wholesome end of the bloud of Christ shed not of the drinke of wine For of this it is said In remembrance of me but of the shedding of bloud For the remission of sinnes From whence doe you gather besides that Christ spake Tropically 1 From the nature and sacramentall speaches of all other Sacraments alreadie instituted from the beginning of the world wherein it commeth to passe that the name of the thing signified is giuen to the signe it selfe or the signe is named for the thing signifyed as Genes 17.10.13 Circumcision is the Couenant that is the signe of the Couenant Exod. 12.11.27 The Lambe is the Passeouer that is the signe and memoriall of the Lord The Rocke was Christ that is a signe of Christ a Exod. 17.6 1. Cor. 10.4 2 From the knowne speech concerning the same Sacrament in Paule 1. Cor. 10.16 The bread which we breake is the communion of the bodie that is to say Metonymically like as the Gospell is called the power of God that is the effectuall instrument of God Rom. 1.16 And VVe that are many are one bread and one bodie And 1. Cor. 11.29 He that eateth and drinketh vnworthily eateth drinketh his owne damnation which things vnlesse a trope be vsed cannot be vnderstood and the bodie it selfe of Christ cannot be said to be eaten but tropically 3 Because the Ascension of Christ into heauen and the veritie of the humane nature which hee tooke admitteth not a proper speech For Augustine teacheth That one place is not to bee interpreted so that it may be contrarie to many others but so that it may agree with many other De Doct. Christ 4 Because the Fathers had the same meate and drinke not only among themselues but also with vs that is to say in respect of the matter
shall be said that they are brought forth out of the accidences that although the bread be broken it shal be concluded that the accidences are broken with many of the like kinde all which are against the nature both of Christs sacrament and Christs bodie Is not the bread of the Supper at leastwise by a miracle turned into the bodie of Christ No. 1 Because such a miracle doth not affect the outward senses for miracles doe plainely shew a change if there be any made and doe runne into the eyes and the rest of the senses and doe strike men with admiration as the rod did being turned into a Serpent and the water when it was made wine 2 Because miracles are ceased 3 Because miracles although they are done besides and aboue yet not so against nature as that they doe ouerturne it 4 Because this is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is contradictorily that a miracle which is an extraordinarie worke of God should bee done in an ordinarie Sacrament of the Church For miracles are extraordinarie works of God and of a certaine time and belong to certaine persons if you looke to the workers of miracles But the Sacraments doe belong to all times and to the vniuersall Church and are part of the ministerie of the Gospell wherin Christ dealeth after an ordinarie manner or by certaine and perpetuall ordination not making a miraculous change in the nature or in the qualities of the Elements 5 Miracles take not together away the substance or qualities naturall and also leaue them that is they doe not implie a contradiction as when the rod of Moses was turned into a Serpent it was not together a rod and a serpent But the miracle of Transubstantiaâ—ion taketh away the substance of bread and withall keepeth the properties of bread And it repugneth this immoueable and euerlasting principle of any thing whatsoeuer eyther the affâ—â—matâ—on or negation thereof is true that is to say euerie thing is or is not 6 For the faith or credit of miracles as that in the hands of Gregorie in his booke of the super at his praiers this Sacrament was turned into a fleshie fingâ—r sometime there appeared a little boy and that the Sacrament being bored through with Laurell stickes sent out bloud aâ—d that it was turned into coales and ashes in the time of Cyprian as he wâ—â—teth we doe thus imbrace them that they may be said to be done eyther to driue away vngracious and vnworthy men from so great a Sacrament or to declare and commend the dignitie thereof but not to confirme the superstition and error concerning Transubstantiation For we know that we must not beleeue false Prophets making meÌ„ by miracles to beleeue theÌ„ a Math. 24 2 Thess 2.9 that Antichrist shal come being famous for signes lying wonders Is not that true which Christ spake and can it not be performed by him No doubt it is and is also performed the question is not concerning the truth but concerning the sense of the words namely whether it be plainely affirmed by the words of Christ that the bodie and bloud of Christ together with the bread and wine are essentially actually really present vpon earth and really corporally in the mouth of the bodie although inuisiblie receiued as well of the godly as of the vngodly which thing we denie 1 Because the words of Christ do not beare it and they which hold Consubstantiation keepe not the words of Christ as they are most properly spoken but they follow a certaine sense For Christ neither said In or vnder this bread is my bodie but this that is this bread is my bodie which things doe as much differ betweene themselues as to be and to containe something And the visible bread it selfe not any thing hidden in the bread is called the bodie of the Lord. And the Schoole men themselues doe confesse that the letter of the words is not kept if for this is my bodie thou sayest heere or vnder bread is my bodie 2 Because a reall inexistence of the bodie of Christ In with or vnder the bread maketh nothing to the spirituall taking therof which notwithstanding is the finall cause of this Sacrament Seeing that faith being taught by the word of of God and more confirmed by those holy signes doth truly receiue the bodie of Christ being in heauen by the holy Ghosts working as the sayings do teach which bid vs seeke behold Christ in the heauens a Col 3.1 Moreouer a reall and bodily presence doth bring no profit which may not be had from the spirituall presence For Iohn 6.51.54.56 The Lord promised to them which eate him life eternall and also that he will dwell in them they in him what is required more then these things 3 Because the bodie of Christ is spirituall meat and therefore of the minde not of the bodie to be eaten with faith not with the mouth Neyther is it more difficult to faith to receiue the bodie being in heauen then in the bread or in the mouth and that which is more faith of her owne nature and force looketh vpward and is not excluded by any distances of times or places 4 Because how much is giuen to the Eucharist by an Hyperbole or exaltation so much is taken away from all other sacraments by a Tapeinosis or extenuation 5 Because the opinion of the inexistence of the bodie of Christ doth confirme the worshipping of bread and the carnall opinion concerning that iornall prouision necessary to saluation for them which are about to die 6 The nature of a bodie is ouerturned whiles that it is decreed that it is substantially in many places or euery where which thing agreeth to no creature For most truly Athananasius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is That which is consubstantiall with God is euerie where And Chrysostome 2 Col. Hom. 5. Hee is God whose center is euerie where and circumference no where In like manner there is determined against nature that there is a thing not to be felt insensible inuisible vncircuÌ„scribed without qualitie quantitie forme and figure and yet corporally present that is a bodie without a bodie against the Essentiall properties of a true bodie whereby Christ prooued the true and essentiall presence of his bodie Luke 24.38.39 Iohn 20.27 saying Behold my hands and my feete For it is I my selfe handle mee and see For a spirit hath not flesh and bones as yee see me haue For hee is said not to bee seene of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 24.31 because he was taken from their sight But He denieth the nature it selfe which denieth the properties thereof or as Theodoret saith the taking away of the properties is the denying of both natures And that eistinction of corporal presence into visible and inuisible is a fained distinction For this abolisheth the manner of a bodie neither doth one nature receiue any thing contrarie and diuerse in it selfe
Christ because it signifieth Christ So we say with Cyprian that the forme that is that the appearance and sight of bread and wine are not changed but that the substance of breade and wine are changed into the Sacrament of the bodie and bloud of the Lord which before they were not So Chrysostome That which belongeth to the signes he attributeth to the thing signified especially in respect of faith and the cogitation of the minde What meane the ancient fathers whiles that euery where they doe admire with astonishment the mysterie of the Supper they call it the Fearfull mysterie they require Faith they celebrate the power of God they deny that the order of Nature is to be sought in the bodie of Christ they attribute a conuersion to the signes They signifie a change made by grace not of the substance that is of the naturall matter and forme but of the qualitie that is of the former office condition calling end and vse of the Elements which is the consecration appointment and adhibition or traduction of the signes from a common vse to an holy mysticall vse or office that is to the obsignation and testimony of eternall life that surely they may be nourishment not for the bodie onely for this life as in our ordinarie table or before the blessing but that by reason of Gods ordinance because they are now the Sacraments of the bodie and bloud of Christ they may feed the soule also for as much as they are taken that they may bee vnto vs most sure pledges of the bodie and bloud of Christ and of eternall life flowing vnto vs from him Whereupon Paule doth not simply call it the Supper and the cup but the Supper and cup of the Lord and 1. Cor. 10.4 he calleth the rock of which the Israelites did drinke in the wildernesse spirituall Dial. 10 8 From hence Theodoret saith The Lord honoured the signes which are seene with the name of his bodie and bloud verily not chaunging the nature it selfe but putting grace to nature because these Elements are made Sacraments or spirituall things that is outward meanes of the holy Ghost and instruments of strengthning keeping and increasing the communion of Christ in vs. Therefore this change not essentiall but Sacramentall the fathers admire as wonderfull and supernaturall and that worthily For it cannot be done without the power of God that that earthly and decaying thing which is appointed properly to nourish the bodie should begin to be vnto vs a most holy thing a spirituall and heauenly foode Neither is it a worke of nature that those signes should moue the minde so powerfully and effectually and should offer and exhibit the bodie and bloud of the Lord to bee apprehended also of our minds by faith like as it is not a worke of nature that water should be made the lauer of regeneration or washing of the new birth Tit. 3.5 Although the Sacramentall change is no more a thing miraculous and vnspeakable then when of common waxe is made an authenticall seale of a publick instrument but because that is diuine and a cause of diuine things but this is humane and an ordinance instituted to establish mens matters Whereupon Augustine saith that SacrameÌ„ts may haue honour as religious things De trinit B. 31. c 10. but not astonishment as wonderfull things Moreouer the same fathers doe require faith because faith is heere especially necessarie whereby wee may firmely determine that the breade is the bodie of the Lord that is that wee by the lawfull vse of the bread are truely made partakers of the bodâ—e of Christ Finally they doe grant that that vnspeakeable and truely meruailous fellowship of vs with Christ is established wherin the order of nature is not to be sought for because it goeth beyond all humane sence Whether when we say of a firie sword of an infant lying in a cradle of wine contained in a vessell and the like This is Fire this is an Infant this is wine And Deut. 12.23 The bloud is the life because it containeth the life by which speaches the presence of the Attribute is manifestly affirmed are therefore the words of Christ to be vnderstoode of his bodilie presence at the place where the bread is No for truely the fire doth set the sword on fire doth pierce through the whole substance thereof but it changeth not the nature of the Sword saith Theodoret and in a fired sword the fire doth keepe still the force of burning as the sword of cutting neither hath the sword the operation of fire Dial. 2 c 19. B. 3 c â—9 but the burning is the effect of fire as cutting of the sword saith Damascen By which simile the ancients declared the most streight vnion of the two natures made without confusion and not a reall effusion of the Properties of the Deitie into the humane nature But heere is a great dissimilitude For those are naturall coniunctions whereby either new qualities are applyed to bodies or substances to substances but here all things are supernaturall by the institution of Christ Besides Christ is present in the Supper not for the bread but for the man for Christ spake not these words This is my bodie for the bread as though hee were about to make a substantiall change thereof or were about to communicate his bodie to the bread but hee gaue a promise to the disciples concerning the communication of his bodie whereby he doth ioyne vs to himselfe as it were members of his bodie What is therefore the naturall and proper sense of the words of the Lords Supper This that is bread which being broken Christ did reach with his hands to his disciples is not substantially or essentially or naturally in it self but mystically or by a SacrameÌ„tal promise not by a simple bare signification but also although spirituall yet a reall signification that is true and not imaginarie but hee himselfe because nothing is so truely done as that which hee doth by exhibition of the holy Ghost vnder coÌ„dition of faith that he himselfe My bodie or as Paul doth vnfold it 1. Cor. 10.16 The bread is the CoÌ„munion of the body of Christ that is the seale effectual token or instrument or meanes of the communion of the bodie of Christ Which interpretation Augustine doth confirme The Lord doubted not to say This is my bodie when he gaue the signe of his bodie And Tertullian Against Adimantus c 12 Against Marcion b. 4 hauing taken the bread and distributed it to the Disciples he made it his bodie by saying This is my bodie that is a figure of my bodie Neither doe wee otherwise interpret that enuntiation This or this cup is my bloud that this may bee the sense of the words of Christ As often as yee which are my Disciples and beleeue in mee doe eate this bread and drinke of this cuppe let it be vnto you a sure remembrance and testimonie that you are truely but yet
spiritually fed with my bodie giuen for you and my bloud shed for you and are nourished by it to life eternall Why had the Lord rather vse this phrase This is my bodie and this is my bloud then to say this signifieth my bodie and my bloud Because the word of signifying worthily seemed vnto him somewhat light and he would more expresly declare that those signes are not propounded that they may bee considered as they are in themselues but that it behoueth the receiuers so to behold and spiritually to apprehend with the eyes of a faithfull minde those things only in those signes which are represented by them as if that breade and that wine were not the signes of those things but those things themselues which they doe signifie Whether if the bodie of Christ bee denyed to bee in the bread of the Supper therefore Christ himselfe is said to bee altogether absent from his Supper No yet so that whole Christ is present but not the whole for Christ man is truely present 1. By the grace and operation of his spirit Where two or three are gathered together in his name Mat. 18.20 2. And by his power and maiestie a Math. 28.20 Heb. 7.26 3. That he which being absent in bodie and made higher then the Heauens yet may be whole most present by his vertue wherby he doth spiritually communicate both himselfe and all his great things to vs truely by faith 4. And by the promise of the Gospell he doth lift vp the hearts of the faithfull to himselfe euen into heauen that there they may behold namely in the celestiall sanctuarie the sacrifice offered vpon the crosse so may feed vpon it by faith Finally Christ doth truely and fully without all doubt accompish that which he promised Is the bodie of the Lord truely and Substantially present in the Supper It is present not truely by conuersion of the whole substance that is both of the matter and forme of the bread and wine into the bodie and bloud of the Lord either by impanation or assumption of the bread or locall inclusion not as an infant in the cradle for neither is it present in outward signes by in existence or indistance nor in regard of the place where the bread is neither also is it present in the bodies of men or is put into the mouth for if you respect the place the bodie of Christ is in heauen circumscribed But in the minds of the faithfull and in regard of the faith of a man lawfully vsing the holy Supper of the Lord. For that is the strength of faith that it may ioyne together most streightly things neuer so much distant asunder Therefore a true and liuely presence of the bodie of Christ in the Supper and communion of him with the beleeuers in the ministerie of the Sacraments is not reiected but onely that manner of presence which is fained at the bread is denyed Are these propositions contradictorie Christ is corporally in heauen and Christ with his body and bloud is in the Supper Not a whit because this latter is nor rightly vnâ—erstood of the presence at the place of bread but of the communion with man which is sealed and exhibited by the rite of the Supper Is not the Supper of Christ made voide if the very flesh of Christ be determined to be so farre essentially absent from this action as the heauens are from the earth In no wise because the bodie it selfe and bloud of Christ are set forth in these mysteries not simply and so farre forth as they are things subsisting in themselues but to be coÌ„sidered intellectually and are offered to the minde not to the bodie to faith not to the senses to be taken also in the mind by faith alone For truely like as those things which are heard are to be perceiued by the hearing those things which are seene by the sight so also those things which are vnderstoode by the vnderstanding so those things which are beleeued by faith neither are these things alike present to their obiects But the perceiuing of faith is a great deale more certain then all comprehension of the senses or of reason how faith can make a thing present Paule declareth Gal. 3.1 where hee saith that Christ was described in their sight and among them crucified Are earthly and celestiall gifts present after the same manner of presence Not after the same because there is no other presence of Christ in the seale of grace then in the word or promise of grace But the presence of Christ Iesus in the word adde also in baptisme yea in the whole ministerie is only spirituall not corporall or locall For as there is not made an inclusion of Christ in the voice of the minister outwardly sounding so neither in the Sacramental symbols or signes For Paul saith that Wee whiles we are strangers in the bodie are absent from the Lord and doe walke by faith and not by sight 2. Cor. 5.6.7 Neither that wee know Christ henceforth after the flesh but after the spirit vers 16. Also that Christ is aboue Col. 3.1 That Christ shall descend from heauen in the day of iudgement 1. Thess 4.16 And truely that he shall come not daily and euery moment and otherwise then he ascended that is to say inuisibly and vncircumscriptiuely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in that manner not otherwise wherein he was seene to ascend into heauen a Act. 1.11 Wherfore the presence of Christ also in the Supper is spirituall which you may call celestiall Diuine supernaturall but not corporall or natural Which therefore is the thing signified of the Lords Supper Christ himselfe offering himselfe with all his benefits spiritually to bee apprehended in our mindes by faith for in the Lords supper wee are made partakers not onely of the operation or of the benefits and gifts of Christ but of the substance of the liuing bodie of Christ What is vnderstood by naming of bodie and bloud in the Attribute of these propositions This is my bodie and This is my bloud Not a signe thereof which some fathers call a Sacramentall bodie that is to say Sacramentally vnderstood euen as when they say that the bodie of the Lord is seene touched brused with the teeth doth fall vpon the earth is created made consumed Also not the mystical body which is the Church a Eh. 5.32 Eph. 23 For so the faithfull should seeme to cate either the signes alone or the Church although we doe not deny this that the mysticall bodie is shadowed and moreouer established by the signes of bread anâ— wine b 1 Cor. 10 16 but Synecdochically the whole humanitie of Christ both altogether and in respect of parts the true and naturall bodie of Christ deliuered for vs crucified and buried The true bloud shed for vs and his true soule yea also the whole person of Christ For truely his humanitie without the Deitie of the word
vsed For whosoeuer shall eate this bread or drinke of the cuppe of the Lord vnworthily the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is vnworthily shall bee guiltie of the body and bloud of the Lord. 1. Cor 11.27 How many sorts are of them which come to the Supper of the Lord Two one of them which eate worthily another of them which eate vnworthily Who doe come worthily These doe differ To bee worthy or vnworthie and to come worthily or vnworthily to the supper of the Lord. For no where doth the Apostle so speake That some are worthy some vnworthy but he speaketh of thē which eate worthily vnworthily Therefore they doe eate the breade and drinke the cuppe of the Lord worthily not which want the least blemish or spot of sin of which sort there are none in the world For by nature wee are all both vnworthy of so great a benefit and not sufficient to perceiue so great mysteries but our sufficiencie is of God 2. Cor. 3.5 a Col. 1.12 But. 1. The which acknowledge their owne vnworthinesse and bewaile it and rely vpon the worthinesse of Christ that is They which are truely afraid in the acknowledging of the great wrath of God against their sins and are grieued with their whole heart because they haue offended God who doe acknowledge confesse that they haue many waies deserued punishments for their sins and haue in heart and in mouth that confession of Daniell O Lord righteousnesse belongeth vnto thee and vnto vs open shame chap. 9.7 Which motion is stirred vp in vs by consideration of Gods lawe of eternall and temporall punishments but especially by thinking of the sonne of God laid groueling in the garden and hanging betweene two theeues vpon the crosse for our sinnes 2. They which haue hungrie and thirsting soules after the fauour of God and doe flee to the onely hauen of health that is to the mercie of God for Christs sake the mediatour and are lifted vp with confidence hereof and doe iudge with a firme assent that they are receiued of God into fauour for his sake and that the good promises in the Gospell are exhibited to themselues that is to say the communion of the bodie and bloude of Iesus Christ and participation of the merit and efficacie of him remission of sins renouation and life eternall a Mat. 5.6 3. They which haue a purposed endeauour to amende their liues and to yeeld newe obedience that is who haue determined nothing more surely then to referre all there purposes and endeuours to the honour of God who haue remitted wronges and all their iniuries as it is said Math. 5.24 Leaue thine offering before the Altar and Goe thy way First bee reconciled to thy brother And they which are readie to loue all the members of Christ to helpe them and to bestowe themselues for them according to the example of Christ 4. They which call to minde the sending of the son of God his passion and the whole benefit of redemption and do giue thanks to God for it 5. They which doe determine with themselues to die for the confession of the name of Christ Finally faith euen begun with repentance doth make them of vnworthy to become worthie But this worthines is not to be meant concerning perfection such as befalleth no not to the most holy But concerning the beginnings of conuersion and faith which may be felt in our selues and acknowledged of others by no obscure but evident signes and tokens But for such as doe repent and yet are earnstely afraid may not these flee the vse of the Sacrament by reason of former slips No but let them know that therefore this so great pledge is set forth that their faith may be kindled and confirmed concerning remission of sins by the vse of those things and let the minde reconciled to God call vpon him againe and serue him afterward with a good conscience Let the mindes of such rely not vpon their owne worthinesse but as the prodigall sonne returning to his father doth not plead his merits and deserts but acknowledgeth accuseth and bewaileth his fault so let vs acknowledge our pollutions let vs accuse our selues for them and let vs flee vnto Gods mercy promised for Christs sake The pledge of which mercie is the Supper it selfe in which Christ testifieth that remission of sins is giuen to vs freely that is not for our worthinesse but because he was made a sacrifice for vs and let vs knowe that this medicine is prepared for the sick that is for them which acknowledge their owne weaknesse What counsell therefore doth the Apostle giue to them which come to the Supper Let a man examine himselfe and so that is to say when as he hath examined himselfe and found himselfe fit by the grace of God Let him eat of this bread and drinke of this cup. 1. Cor. 11.28 What must we examine This Paul declareth saying 2. Cor. 13.5 Prooue your selues whether you are in the faith examine your selues knowe yee not your selues how that Iesus Christ is in you except ye be reprobates Yet notwithstanding they are not forthwith to bee thought reprobates whosoeuer are not yet effectually called or whosoeuer also after calling do fal into great sins Wherefore the right examination and tryal of our selues consisteth in this that euerie one should descend into himselfe thoroughly trie and examine himselfe 1. Whether hee bee truely grieued for sinnes committed 2. Whether hee doth truely beleeue in Christ the pacifier of Gods wrath for sins 3. Whether he hath an earnest purpose afterward to auoid sins hatred lust gluttonie the like and to liue righteously holily that so he may shewe himselfe thankfull to God Who ought to take this examination Let a man examine himselfe saith Paule for 1. No body can better and more certainely iudge whether hee bee in the Faith then euery one himselfe 2. Neither doth the vnworthinesse of others condemne vs but our owne 3. Neither doth any man know what is in our heart or what our affections are towardes God more than we our selues 1. Cor. 2.11 Finally the saying of the Apostle is emphaticall that euery one may know that this he must doe least any man should dreame that the faith ' which they call implicite or folded in is onely required or that we should depend vpon an other mans faith And truely the Apostle saith let euery man examine himselfe but not his neighbour least any should be busied in iudging his neighbour or should thinke that the vnworthinesse of another may be danger to himselfe For euery one shall giue accounte of himselfe to God Rom. 14.12 Which thing notwithstanding doth not hinder the examination instruction of Pastors wherby the Pastors in the Doctrin of pietie doe make tryall of their hearers profiting which are helped if neede be with familiar instruction counsell and comfort For this latter examination doth serue for the former And euery one is bound to confesse the
faith and to shewe their Pastors what they think of the Doctrin taught like as Peter commandeth that VVe should be ready alwaies to giue an answere to euery man that asketh a reason of the hope that is in vs. 1 Pet. 3.15 Is it gathered from this Pronoune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is himselfe that euerie one is to bee left to his owne priuate iudgement and that the Sacrament is not to bee denyed to any man comming to the Lords table No because all are not sufficient to examine themselues neither is it manifest concerning all whether they are or are not of the Church neither is it sufficient for them which by a lawfull knowledge going before haue beene iudged impenitent and therfore accursed out of the Church that they should be thought fit and to haue truely repented if after any manner of fashion they present themselues againe at the Lords table Who doe come vnworthily to the Lords table Not they which are simplie subiect to sinnes or any weake in faith seeing that the Supper is instituted especially for the weake And the Centurion said rightly Lord I am not worthie that thou shouldest come vnder my roofe Mat. 8.8 But they which know not what this thing is and which are all together void of the feare of God or of repentance and faith and doe continue in sinnes against knowledge In like manner they which doe nourish confidence of their owne strengths superstition and hypocrisie and false worships which doe maintaine manifest errors or doe liue in strife doe still keepe an euill purpose of fostering anger lust or other bad affections or doe despise the poore or doe come not as it were to a mysticall but as it were to a common or prophane table VVhat is the punishment of them which eate vnworthily As there are diuers degrees of vnworthinesse so the punishment or iudgement is vnlike the cheefe degree of vnworthines precisely so called is to come to the mysteries of faith without faith or any repentance which is the vse of vnbeleeuers castawaies hypocrites and wicked men They therefore which so come are guiltie of the bodie and bloud of the Lord the imputation of his death is laide vnto them that is the death of Christ it returneth vnto death not vnto life to them and as Basill speaketh They doe beare the offence of Christ crucified euen as they who through vnbeleef crucified him corporally For these men doe esteeme the bloud of Christ profane and they haue him in no other account then as an hainous offender a Heb. 10 29 concerning these men it is said he that beleeueth not shall bee condemned Mar. 16.16 These therefore doe vndergoe the iudgement of condemnation vnto euerlasting torments a 1 Cor. 11.32 Another degree of vnworthinesse taken more moderately is of the beleeuers which doe not discerne or iudge of the Lords bodie that is which although they are not altogether voide of faith yet they haue a faith as it were faint and weake and therefore not as it were effectuall by charitie and repentance neither doe they discerne the mysticall bread of the Lord from common bread but handle it vnreuerently nor in that manner as the Lord appointed it To these iudgement is threatned Paul 1. Cor. 11.29 saying Hee which eateth and drinketh vnworthily eateth and drinketh his owne damnation that is by eating and drinking he drinketh it and calleth for it But this iudgement is not of eternall damnation but of temporall punishment which the Lord doth inflict in this worlde euen vpon his owne faithfull ones which doe sinne as it is manifest out of the words following of the Apostle wherein hee doth rehearse examples of this iudgement diseases and the death of the bodie For this cause many are weak sick among you many sleepe and especially out of verse 32. where hee saith That we are therefore iudged ihat wee should not bee condemned with the wicked but that wee should be chastised of the Lord. And this iudgement is of correction and discipline To whom therefore is the Lords Supper to be giuen To all the faithfull members of the Church which can examine themselues and are taught in the mysterie of faith and can shewe forth the Lords death for to this mysterie is required the examination of a mans owne selfe and this shew forth the lords death And therefore not to Infidels not to infants not to madmen not to them that are ignorant of the mysteries or to them which knowe not what is done not to the impenitent not to them which are excommunicated by the lawfull iudgement of the Church not to the polluted either with manifest errours or with any notorious wickednesse vnlesse they haue first satisfied the Church and giuen a testimonie of their repentance Finally not to the deade nor for the dead For the oblations of bread wine which were offered in times past by the friends of the deade after a heathen custome went to the vse of the poore In like manner the sacrifices and offerings which Cyprian saith were offered for Martyrs were in his vnderstanding praises and thankesgiuings vnto God in that it pleased him to afford his Church such excellent lights as they were Are godly and honest persons to bee kept from the Lords Supper for beeing in warre or hauing controuersies depending in Lawe No for actions and lawfull warres are a part of that politique order which the Gospell doth not abolish And Constantinus and the soldiers with him which were now in the battell readie to put to the sworde the huge armie of Licinius were iustly admitted to the Lords Supper And Melchisedech receiued Abraham returning from the battell and blessed him a Ge◠14 17 And good men may without bitter hatred and desire of hurting each other dissent about inheritances contractes and other like businesses But yet both soldiers and those that goe to Lawe when they are about to receiue must bee admonished to lay aside hatred strife and other vices which happen not of themselues but by accidentes to warfare and suites in Lawe What is it to make difference of the Lords bodie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to discerne a thing and to seuer or exempt it as it were from the common order and to account it and vse it more honorably then the rest as in Iude verse 22. wee are bidden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make a difference betweene sinners that are recouerable and those that are obstinate And 1 Cor. 4.7 Who hath made thee more excellent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore to discerne the Lords bodie is to distinguish that breade as a most precious signe of Christs bodie from other things and to vse it with fit deuotion and therefore with faith repentance and most high reuerence not to come vnto it as to common bread and drinke but as vnto the mysterie of a thing of all other most precious Doe they of the first sort of vnworthy communicants that is to say