especiallie that they feel Christ to be there for ever in him to be begotten to an everlasting fellowship with God and his Church a communion of all benefits with them and this preparation S. Peter being asked teacheth Act. 2.38.39.40 and so the nature of this Sacrament requireth In the work it selfe they are by faith liuely to behold and applie in the outwarde inward relatiō of washing Christ given to wash them in their new byrth for euer vnto justification and sanctification as is commanded to Paule Act. 22.16 In the vse they are alwaies afterward to be strēgthened that they are one with God for ever that in their temptations they shall not fall away that they shall stand that their seruice to God is acceptable c. and this Paule vrgeth to the baptized Rom. 6.2.3 c. and 2.2.11.12.13.14 This therefore must alwaies be before vs to comfort vs. The Parents of the infants before they bring their children to be baptized must cal to mind the mercifull covenant of God towardes them and their seed by their experience they must assure themselues of their child and they must also remember the ordināce of God who they having brought their children in his covenant holie seed by grace wil haue it also sealed vp in their flesh for which cause they must earnestly desire it with al speed that may stand with order and publike assemblie of the Church to hasten it Gen. 17.10.11.12 And the wrath of God against Moses for deferring it doth shew this dutie Exod. 4.24.25.26 In the worke it selfe they are reverentlie to offer it to God his Church and by his Minister with the publike praiers of Gods church receiue that seal in the flesh of their child as is prescribed and in the mother tongue giue such a name as may stand with the reverent worke of baptisme and the solemne inuecting of the child into the fellowship of the Church Luk. 1.59.60.61 c. After they are to apply this worke vnto themselues to make them diligent in catechising and nourishing vp their children in discipline fit for children and admonition of the Lord because they haue once receiued that seale which doth seale vp that God will circumcise the hearts of their children as well as theirs Gen. 17.13 Deut. 30. The whole bodie of the Churche ought with knowledge of Gods couenant and joy of a member to be added to the Church addresse themselues to this worke Luke 1.59 In the worke it selfe they must with attention to the worke joyning also earnestlie in praier receiue assurance of a fellow member so receiving him with one consent and heart in which respect they were said to circumcise and may be now to baptize Luke 1.59 Afterwarde it must stir them vp to all loue vnitie fellowship and communicating of giftes and priviledges with the partie receiued Ephe. 4.1.2.3 c. OF THE SACRAMENT OF the Lords Supper 1. Cor. 11.23 c. For I haue receiued of the Lord that which I also haue deliuered vnto you to wit that the Lord Iesus in the night that he was betraied tooke bread and when he had given thanks hee brake it said Take eat this is my bodie which is broken for you This do you in remembrance of me after the same maner he took the cup when he had thanked saying This Cup is the new Testament in my blood this doe as often as ye drink it in remembrance of me c. In this text concerning the Sacrament wee must consider how Paule here setteth downe two things Frst he setteth down generallie what he deliuered which is declared by relation of Christ Then the particular that he received is repeated where the Sacrament is set forth by the circumstance of time in the night by the partes of it in Christs worke the bread 24. the cup. 25. That which I receiued out of this is gathered that nothing in the matter and form of administration and order of the Sacraments should be altered nothing added nothing taken away but all done as Christ hath prescribed as hath bene declared further afore The circūstance of the time was in the night he was betrayed and this was vppon especiall cause because the Supper of the Lorde was to be administred after the Passeover in steede wherof it came that being abolished and then ceasing at the death of Christ nowe this being done vppon a particular occasion the time is not to be held but vpon the like particular occasion and we may finde the time changed by the Apostles Act. 2.42 20.11 So that this is for edification that wee may bee fittest to that worke and for comelines in the time of peace to do things which are solemne and publike in comely time which is the day for good order because in the day order may be best kept and therefore is fitly changed of the Church into the day THE DECLARATION OF THIS SACRAment gathered of the parts of the Supper as it is described by Paule The Supper of the Lorde is a Sacrament of the couenant of God wherein by the Ministers blessing breaking and deliuering of breade with saying this is the body of Christ c. by his blessing deliuering a cup of wine saying This is the newe Testament in Christes blood vnto the members of the Church which are able to examine themselues by their receiuing eating and drinking of the same is liuelie represented and offred to all but truely applied to the receiuer with faith the giuing and receiving by faith the verie bodie and blood of Christ crucified so who Christ with vnfeigned thanksgiving to God for the liuely shewing forth representing the death of Christ spiriual applying of the same by faith to the mutual continual full nourishment together in and by al the merits of Christ the promises of God in him vnto eternal life THE FVRTHER CONFIRMATION AND opening of this Declaration HEre we see first the outward work is to be considered then the inward The outward work in his parts first of the bread then of the cup. Yet this is generall to both that they are blessed that is expounding the institution of God and the vse of the same by prayer and thanksgiving are put apart frō their common vses to that which is holy by Gods ordinance receiue a propertie they had not afore to nourish our soules as is at large declared aboue Now that this is set downe in the first place it is the order that Christ hath observed and wee are to follow that which is fit for the workes following For when as the breaking powring forth giving c. of the bread and wine are Sacramētal works that is such parts of this work as haue relation with the inward do offer represent and seale vp it may not bee that these or any of them should be first done then this working of blessing come after because they haue their forme and force to be sacramentall works
body blood only sacramētally that which doeth aptly seale vp the bodie and blood of Christ which is that we holde 7 If the bread be his bodie in deed and the wine his blood in deed then Christ every time the supper is administred being aliue in heavē trulie is dead in earth trulie bodily indeed which is blasphemous therfore it must not be vnderstood properlie 8 If bread be turned into his bodie indeed or his body indeed be locally with it thē christ his body which alwais hath his parts is visible c. hath a hand a foot c. differing frō it self it shall the same time be invisible yea no hand differing frō foot c. and ther shalbe a cōtradictiō his bodies visible his bodies not visible so the truth shal ly al which is abhominable 9 It is said the bread broken is his body broken and the powring out of his blood which is a signe seale c. of it so must the bread wine be his body his blood as it representeth c. 10 If the wine bee his blood indeede then blood is stil poured out which is false 11 As the wine or cup is the new Testament in his blood so the bread is his bodie and the wine is blood but that is a Sacrament which representeth and sealeth the new Testament in his blood Ergo it is not proper 12 Here is a plain difference betwixt that in the cup which is said to be the new Testament and betweene that wherein the Testament is that is his blood for these are distinguished therefore it is not properlie said his blood 13 He saith Do this in remembrance of me therefore he is not here eaten 14 We are said to shew forth his death til he come therefore bodily he is not come nor is not there nor cannot be properly said to be so only by these manifest and plain reasons out of the text agreeing with the proportion of faith we haue prooved our judgment Now then hauing shewed how Iesus Christ his flesh blood is here indeed not bodily how it is receiued in deed not bodily but spiritually by flesh we must cōsider of that we say that we receiue his flesh blood yea so whol Christ which is indeed true must necessarily be vnderstood as a ground foundatiō of our whol comfort here indeed it cannot be otherwise for if we receiue him flesh and blood wee must thereby needs receiue him God man which is not seperated frō him whole Christ doth dwel in vs Ep. 3. neither cā the flesh of it self justify fructifie quicken c. For these things being more excellent than the first creation are proper to the Godhed So thē Christ doth only quickē vs by his flesh blood as by a meane or matter wherby he doth convey the vertue and power of his Godhead in his sacrifice and suffrings wherby he overcame death all principalities powers in his resurrection by which he rose againe so that wee must become one with Christ he must be in vs we in him he dwel in vs we in him which is by the vertue power of his divine working the natural vniting of his natural humanity to vs to whō we be knit Therfore in Iohn 7. he saith That not only his flesh but he was the breade of life ver 35. Wee must come to him beleeue in him that we may never hunger nor thirst 46.47.48 c. Then this foundation of strong cōfort consolation being laid let vs consider the ends and fruites of the receiuing of Christ First to Gods glorie then our good For Gods glorie that this heavenly excellent worke of the possession of Christ decreed brought to passe by one God in 3. persons might be remēbred according as it is said Do this in remēbrance of me And again You shall shew forth the Lords death til he come that to the glory of Gods wisdom power mercy c which in the same may alwaies be remembred praised glorified c. Which is with vnfeigned thanksgiving and praying to God as wee haue seene the Evangelistes mention of our Saviour Christ when God doth liberally preserue defend vs c. How can we be vnthākful even at this present for his merits The other end is that we apply him to spiritual mutuall continual nourishment growing in grace with the whole Church For this is indeed that same which giveth a most liuely difference betweene baptisme the Lords Supper For in baptisme we are set into the body of christ are washed with the washing of our newe birth in him and haue an assurance of al priviledges are set into the right title of possession of thē with the rest of the Church But here Christ is so applied his benefits as we doe grow increase and waxe strōg more more in the forgiuenes of al our sins as assured more more we feel the righteousnes of Christ ours our consciences more more appeased our peace greater also our killing burying of sin our quickening refreshing in obedience greater that not only in our selues but in cōmunion fellowship with the whole Church Therefore Paule saith As in Baptisme we haue bin set into one body so we haue bin made to drink into one spirit that is spiritual norishmēt So he saith We haue together cōmunion of the body of Christ of his blood we are at his table are fed together we come one body togither so many as ar partakers of one bread 1. Cor. 10.4.17 We come togither in vnity of faith joy of obedience as the houshold servāts of one maister Citizens of one God Lord. So we daily increase growe against al our tēptations daily wants Where we see again the wickednes of the Papists who as before by their cōfirmation they derogated frō Baptisme so hence more frō the Lords supper seeing as strēgth is there giuē so here mainteined nourished increased as spiritually we grow fat in good liking Therefore Paule teacheth that this makes vs cast away al shew of Idolatry overcome all temptations serue God soūdly 1. Cor. 10.13 c. And this is that which answereth to the eating of the bread and drinking of the wine which is more thē receiuing for it is not only to take it into one but being received so to apply it as it be digested turned into good norishmēt for the body So I do not here only receiue Christ by faith but so apply him his merits received by my faith as I feel my self to grow with the Church in all the former benefits vnto the assurance of immortality eternal life And hitherto of the Sacrament it self now followth the vse First al the whol congregation euē as many as are able to come examin thēselues ought aforehād not only to examin generally as hath bin taught
frō hence In the first part the breaking of the bread commeth to be considered which is so plainlie set forth as a worke and hath relation to the tormentes of Christ on the crosse for vs for in that bread is broken that it may be eaten it doth liuely set before vs that Christ was tormented for vs and for our nourishmēt and as the Apostle saith from Christ my bodie which was broken for you although it be true that not a bone of Christ was broken and so breaking is not here taken properlie but by a similitude for weeping tormenting c. as he was pierced crucified and on the crosse made a curse for vs and as the Prophet saith Hee was wounded for our transgressions hee was broken for our infirmities the chastisement of our peace was vppon him and with his stripes we are healed Esay 57.5 So then this is to be done plainelie in the sight of all and all ought to giue diligent heede and waighty consideration of these things with vs. Giuing of bread This is gathered because hee saith take eate c. And it is plainly expressed of 3. Evangelists as that which may not be omitted because being the Ministers worke to vs it doth represent the person of God in 3. persons giuing christ his body blood to norish vs. For they are the dispēsers of Gods mysteries to dispēce vnto vs the spiritual nourishment in these things Saying This is added also plainly according to the cōmandemēt of Christ who willed thē to do this the Ministers that which Christ did the people that which the Disciples did S. Paule sheweth that which Christ did is to be done of the church in this heavēly bāquet the ministers doing that which appertaineth to thē the people that which belongeth to them this is necessary for it is not meet for the Minister in delivering to be dumbe but he sheweth vs our duty he sheweth what is offred givē by the outward signs what we are to receiue by faith as well as bodilie Now although the words here in Paul some other Evāgelists do differ yet this sence commeth to one and the holie Ghost doth giue vs liberty to take which we will for edification to shew that the force lieth not in the wordes but in the matter signified by them and yet therewithall to giue vs a certaine rule which we might follow Onelie this is to noted in all that which our Saviour Christ Iesus prescribeth that the words be spoken generallie to all and not speciallie to one both because that is the fittest to note out the fellowship and communion of the Church in this work the person of Christ by the Minister bidding all his guests with one loue as from him to be merie and eate with faith one spirituall meat together which also doeth plainlie confute the Papists privat communions of the Priest and his boy which as it hath bin confuted generallie so here it sheweth that they goe directlie contrarie to Christs institution the Apostles practise who wold haue it a banquet for all that were fit to receiue Neither is there profite in this order of Christ in this respect alone but herein our faith is further succoured when we may together and with one heart applie our selues to the meditation and fruit of this speach of Christ by the Minister which in the particular speaking doth both lose that our working together and maketh the minds of Christians hang the longer in the waiting for this sentence and the comfort of it and their minds are offred vnto greater occasion of slips and withdrawings by humain infirmitie when these things are prolonged which may more effectuallie be done together speedily wherfore this also is to bee kept and wee to vse it for our comfort for although this be not that which if it bee done otherwise than it ought doeth take away the vertue of the Sacrament neither is anie to abstaine from it because it is a blemish not a plaine deforming and destroying of the worke yet it is to bee kept from the former occasion The meaning of the other words This is my bodie shal vpon more fit occasions be farther opened afterwarde In the Cup the same order is to be observed and that proportion of the outward worke in giving c. as in the bread according as S. Paul doth expresse he did likewise in the cup onely here is to bee considered that same analogie which the work hath in both these partes that bread is giuen apart the wine apart which as it doth shew a ful nourishment a feast which is neither meat alone nor drink alone so hath it an excellent analogie with Christ crucified whome wee receiue as one that hath bene slaine for vs whose flesh we haue for meat indeed his blood for drink indeed that we might haue full pefect nourishment in him as our Saviour Christ expresseth Iohn 6.54.55 c. which both are liuelie representation and sealing vppe not of Christ alone but Christ crucified and giuen vp to be a ful and perfect nourishment even meat and drinke vnto vs. This the Papists destroy cleane take away from the people to maintain their transubstantiation they teach that the bread being turned into the bodie hath blood in it and as well might they make another reason to giue the cup alone wherein also is the bodie for in Christ the one is no more the blood with the bodie than the bodie with the blood They alleadg indeed that it is said Act. 2 they cōtinued in breaking of bread Act. 20. They came together to break bread Whereby they gather it was ministred vnder one kinde But this is grosse blindnes of theirs that they cannot see that as in the Hebrew phrase to eat breade by a part for the whole is to receiue whole norishment so in this manner of speach is noted the whole Sacramēt as on the other side in the former place of the Corinths that to be made to drinke into one spiritual drinke doeth note out the whole Supper and none ever imagined yet that the cup might bee administred alone And why may they not imagine as well that they blessed not the bread as the cup. 1. Cor. 10 26. because Paule saith The bread which we break and nameth not blessing This is therfore but a wicked shift to displace the plaine ordinance of Christ Do this in remembrance of me vers 25. They doe cōtrarie to the custom of the Church when as they receiued from the Apostles that Christ did so so they practised it as is plaine by this chapt 25.26 And againe they destroy the doctrine of S. Paule concerning the one principall vse of the Sacrament which is to shewe forth the death of Christ which is liuelie done when both are delivered the one for flesh the other for blood but not otherwise and therefore he saith As often as yee eat this breade and drinke this
cup you shew forth the Lords death till hee come Also they doe therby destroy the properties of all nourishment mentioned before Let vs therefore hold fast and rejoice in the perfect and most full ordinance of Christ and let vs not forgoe the comfort we haue in this point There followeth that this must be deliuered this is spoken to those which are able to examine themselues which thing is proper peculiar to this Sacrament and that which Paule vrgeth after in this place approueth the same A man must examine himself and so come to this table c. And in the Passeover their children were not admitted but such as could inquire and be instructed of their fathers that the same might be a frontlet before their eies and a signe vpon their handes that the doctrine of God might be in their mouthes Exod. 13.8.9.10 12.26 27. Indeede if we marke and way the matter well the difference of the outward worke here from that in baptisme doth by proportion require this For although those that are of discretion and are to be baptized must make profession of their faith and repentance because otherwise we cannot know they are within the covenant of God and it is meet that they having discretion to vse the seale of God aright should shew they are so prepared to doe it yet for all that wee see the verie washing of water doeth not require discretion in him who is to be washed because we can wash and cleanse wel those things which haue not onely no vnderstanding but not anie sence But where there is required a reverent giuing hearing of that which is spoken and vnderstanding a reverent receiving and eating that wee so cannot be in the outward worke even with one discretion to consider of whome to take to vnderstande what is said what to be done which discretion if God will haue in the outward work what doth he thereby but plainly declare that there is required vnderstanding of what Gods spirit doth speak who giveth the true bodie of Christ what we shal receiue by faith what it is to eate it spirituallie and be nourished by it Let vs therefore hold also this fast and therefore let none presume to come hither but seriouslie examining himselfe Let not the Pastours presume to prophane the holie thinges of God by admitting anie they havuing not prepared and tried Zopho 3.4 2. Chron. 35.6 The outward worke of the Minister wee haue seene there followeth the outward workes of the Church which are besides the hearing and beholding of the former as hath bene noted the especiall receiuing eating and drinking these are commanded of Christ haue bene alwaies perfourmed of the Church that Christians might bee partakers of the Table of the Lord. 1. Cor. 9. and all might eate as the Israelites did one spirituall meat and drinke in this Sacrament wherein is confuted the madnesse of the Papistes who doe shut out manie of the people from this work and therefore destroy the Sacrament which without this is no Sacrament do take away the forme of it and vse for comfort which is that they might eat drinke receiue c. according as they are consecrated broken and deliuered to this end as wee haue seene before They I say wickedly take away this bid them fall downe worship it acknowledge it the verie sacrificing of the bodie and blood of Christ non of al which they haue receiued of Christ and therfore should not deliver it in his name but the cleane contrarie for to eate and worship with not teaching are contrary to offer to another as a sacrifice which must be geuen to vs to eat for when they imagine to offer they doe cleane contrarie Thus the spirite of Babel hath confuted all and turned light into darknes But let vs remember these actions are of the substance of the Sacrament commanded of Christ preciselie and for the which al the other actiōs are as appeareth plainelie by the institution of Christ and therfore may not bee omitted vnlesse we will lose the whole comfort of the same The worke of receiving hath his proportion with the true receiuing of Christes bodie blood crucified which is done by faith for as he dwelleth in vs onelie and is vnited to vs onlie by faith Ephe. 4.37 Galat. 3.25 so the receiuing which is inward and hath proportion with the outward must be by these means alone And so is the eating and drinking nothing but that worke of faith whereby Christ is so applied as wee feele our selues to drawe one spirituall nourishment by faith from him as shall be after declared So then we doe see howe excellent this outwarde worke is if we consider aright the partes of the same and the proportion they haue with this inward whereunto now let vs come and brieflie touch the same The worke which is here represented and offred to all and sealed vp to the faithful is God giving in Christ and our receiving of the body and blood of Christ crucified and so of himselfe When we say that Christ his bodie and blood is not onlie offred and giuen but of the faithful receiuers therof is sealed vp therby we said that we acknowledged and helde Christ to be present in deed even as in baptisme therfore his body and blood because it is received and is our meat indeed as we shal see afterward But we doe not holde that he is bodily present in and with the bread or that the bread is turned into his bodie for as we haue grounde of the former because Paule saith The bread which we breake is it not the cōmunion of the body of Christ The cup that we blesse is it not the cummunion of the blood of Christ That is an instrument whereby truely is communicated by the working of the holie Ghost to our faith the very bodie and blood of Christ so the wordes This is my bodie that is an instrument which offereth and representeth to all one bodie and sealeth vp the true receiving of his verie bodie and blood as shall be prooved by and by in the confuting of the adversaries the Papists which holde that the breade is turned into the body of Christ because this is my body must be properlie takē The Lutherians say also that the bodie is bodily and locallie with or in or vnder the bread because this word is must be taken properlie Now their reason why it must be taken properlie is because in the Sacramentes the speach must be proper fit which is a fals vain opiniō For what spech is more fit effectual wher the bodily things are instruments of spirituall heavenlie things signes are to deliuer more effectuall thinges signified then these figuratiues which haue more grace and effectualnes in them And when one receiueth libertie and season of lande or an house or a citie by a sign who doeth not knowe this speach is more effectual I giue this my land this key of my house then