TI. I beleeue that Iesus Christ hath vvholly c 1. Ioh. 2. 2. col 1. 14. 19. 20. 21 22. 1. Gor. 1. 30. esa 53. 4. 5. 8. 12. rom 3. 23. 24 25. 5. 8. â— Cor. 5. 19. appeased God for my sinnes and payd the full punishment due to them and therefore that they be freely forgyuen mee and shall neuer bee layde to my charge PA. VVhat beleeuest thou of the resurrection of the body TI. I beleeue that after this lyfe ended my soule d Eccles 12. 7. Luk. 16. 22. 23. 43. shall go to God that gaue it and that my bodye shall rest iâ— the graue till the appointed time and then I shall e Iob. 19. 26. 27. 1. Cor. 15. 42. 43. 1. Cor. 15 53. 1. thes â— 13. see God in my flesh I my selfe shal see him and mine ovvne eyes shall looke vpon him euen in this body made glorious and without al corruption like vnto the body of Christ PA. VVhat is that thou sayest of life euerlasting TI. I beleeue that vvhen God shall f Iob. 19. 25. Dan. 12. 2 Ioh 5. 28 〈◊〉 11. 24. phil 3. 11. 1. the. 4. 14. rayse agayne this body and ioyne againe in one my body and soul that then my body shal be without al corruption no more subiect to any chaunge but that Life euerlasting Of our selfe will The Sacraments defined death it selfe our last enemy shall bee taken avvay svvallowed vp in victory and I shal liue so a Luk. 20. 36. apo 20. 5. 6. rom 6. 11. that I shall neuer dye God strengthen vs by his spirit in the inner man that we maye bee able to comprehende vvith all his Saintes vvhat is the length the breadth the height the depth that vve may knovv the Lawe of Christ and be filled vvith all fulnesse of God PA. The Lord increase this sayth in vs. But tell mâ— haue vve this fayth in our ovvne power to beleeue of our selfe will TI. No but sayth is the gyft b â—â—h 2. â— philâ— â— 29. 2 Thes 1. 3. 3. 2. of God euen as our saluation likevvise is and of our selues there is not one of vs that can so much as name the Lorde Iesus but it is wrouâ—ht in 〈◊〉 by the holy Ghoste c Ioh. 17. 20. Rom. 14. 17. 1. tim 3. 15. 1 Cor. 1. 21. through the preaching of the vvorde confirmed and made strong through the vse of the same vvord and Sacramentes PA. VVhat callâ—st thou Sacramentes TI. Sacramentes be d Gen. 17. 11. Exod. 12. 3. 4. outwarde signes ordayned of God for the greater assurance and strengthning of our fayth beeing vnto vs e Rom 4 11. sure pledges of those benefits of our saluation which we receiue in Christ to be outs and are represented vnto vs â—y the outvvarde signes of vvater in Baptisme and breade and vvine in the Supper They serue also for a marke of our profession whereby vve differ from other people vvhich be heathen PA. How many Sacraments be there TI. There be two f 1 Cor. 10. 1. 2 ioh 19. 34. Sacramentes that is to say Baptisme and the Supper of the Lorde PA. VVhat strength of fayth haue vve through our Baptisme The vse of Baptisme Of the Lords Supper TI. Baptisme is a seale and token by which God vvill haue me assured that a Mark 1. 4. act 21. 16. my sinnes are forgiuen me and that my lyfe is acceptable in his sight for as the vvater vvasheth away the filthynes of the body euen so should I through the holy Ghost be therby fully certified that the b Act. 22. 16. eph 5. 26. tit 3 5. 6. 1. Pet. 1. 2. 3. 21. 1. iob 1 7. 8. bloud of Christ being sprinkled vppon my soule by the c Act. 15. 9. hande of faith hath vvashed away both the giltinesse of my sin and the punishment due to the same And as after our outvvarde vvashiug the body is more comely so after our Baptisme the spirite of God vvorketh in vs that sinne d Rom 6. 3. 4. 5. 6. c. is dead in our mortall bodyes and vve be risen vp into e 2. Cor. 5. 17. gal 5. 24. 25. newnes of lyfe and in vvhom soeuer baptisme hath not this worke he may well haue the name but in deed he is no Christian PA. VVhat strengthning of our sayth do we finde in the vse of the Lords Supper TI. The Supper of the Lorde doth through the holy Ghost strengthen my fayth that I shoulde not doubt but as surely as I receiue the bread vvine into my body to become of perfect substance vvith my flesh f 1. Cor 1. 30. 10. 16. so Christ hath giuen him selfe wholly to become mine and nourisheth my soule to euerlasting lyfe g Rom. 4. 25. his death and passion is my deliuerance from sin his h 2. Cor 5. 21. righteousnes is my iustification euen so surely confirmed vnto me as if I my self had performed in mine owne body that moste holy obedience vnto his father vvhich he alone fulfilled Thus I receiue the Sacraments as signes and seales of the righteousnes that is by fayth PA. Are not then the bread and vvine in the Supper of the Lorde turned into the body and bloude of Christ No transubstantiation Preparation to the Lords Supper TI. The breade and wine as touching their nature and substance are a Mat. 26. 29. mat 14. 2â— 1. cor 1◠〈◊〉 1â— 11. 〈◊〉 2â— 28. not turned but as touching the vse of them they differ from common breade vvine in that they are appoynted of God to serue vnto vs as b Rom. 4. 11. seales and pledges of those benefites which Christ to his body wrought for vs. PA. Now then for as much as the Lordes Supper in respecte that it is holye it muste haue the guestes holy and it refuseth them that be prophane and in respect that it is misticall it must haue such guestes which are able by their well practised sences to distinct the invvard mysteries from that which appeareth to the eyes and in that it hath a remembrance it requireth a mindefull heart of the good turne receyued Tell me therefore in vvhat manner oughtest thou to prepare thy seife to the receyuing of thâ—se misteries TI. In preparing my selfe to receyue the Supper of the Lorde I ought diligently to obserue these three thinges First to c 1. Cor 11. 28 examine my selfe vvhether I d 2. Cor. 13. 5. stand in sayth or no vvhich I shall know if I feele my e 2. Cor. 1. 21. 22. 5 5. eph 1. 13. hart f Rom. 8. 15. eph 3. 12. assured by the spirit of God that the g 1. Ioh 1. 12. puniâ—hment of my sinnes is fully discharged in Christ and that vvhatsoeuer he hath done perteyneth not onely to others but euen h Esai 53 6. 7. 8. 9. c. eph 3. 17. 1. tim 15 16. to
11. 33. 20. exod 12. 11. deut 31 11. ioh 14 6. 15 1. act â— 24. rom 4. 11 17. 1. cor 10. 4. 16. tit 3. 5. Circumcision is the couenaunt and the Lambe is the passeouer I take no vvord here otherwise then in the proper sence Circumcision as it soundeth is the very carnall cutting of the foreskinne and the couenaunt is nothing els but the same vvhich God made vvith that people And the Lambe vvas but a naturall Lambe vvhich they killed at the Lordes commaundement and the Passeouer was spoken of none other but of the Angell vvhich stroke the Egyptians yet for all that the maner of the speach wherby Circumcision is called the Lords couenant and the Lambe the Passeouer is not proper and naturall but Sacramentall nor it can not be sayd that Circumcision properly and naturally is the Couenant the Lambe the Passeouer but as that vvas the signe Sacramentall of the couenant so vvas this also of the passage of deliuery In like maner in this present case vvhereas the Lorde sayth This is my body it is e Tertul. against Marâ—iâ— lib. 4. Orig. in Leuit. Hom. 7. vpon the Rom 4. booke 4. chap. Cip. 2. book 3. chap. Hierom. vpon 26. of Math. Ambrose of Sac. 4. booke 4. chap. 5. 1. 1. Cor. cap. 11. August de Catechis cap. 26. Contra Adimat cap. 12. a Sacramentall speache because of the Of the Lordes Supper Sacramentall manner of the Predicate or of that vvhich is reported for that it is reported of breade not properlye but Sacramentallye that it is the Lordes body giuen for vs. I do leaue to each word his proper significatioÌ„ that the bread be very bread the body the very body of the Lorde and that is be is but I can not make the manner of the predicate or report to bee proper vnlesse I shoulde make an intollerable confusion vnreasonable in this matter but Sacramentall and conuenient to a Sacrament Therefore let vs agree in iudgement that the bread of the supper is the very body of Christ crucified and dead for vs as he sayde Take eate this is my body vvhich is deliuered for you and so let vs keepe these vvords euery one in their proper signification when the manner is asked hovv bread is the lords body let vs say that it is a report or speech not natural but sacramental so that the bread is the Lordes body neither naturally nor corporally nor personally noâ— really but sacramentally a Iren. lib. 4. cap. 34. Tertul. against Marcio lib. 40. and against the Iewes To be sacramentally is to be according to the nature and meane of a sacrament as the breade in as much as it is a sacrament of the Lords body in that respect it is the Lords body giuen for vs in such order vvay as is conuenient to sacraments like as by the order and vvay of his ovvne nature it is breade And it is therefore called the Sacrament of the Lordes body because that by his ordinaunce it is the holy signe and remembrance of his body giuen for vs by breaking and distribution of which he doth recommend the communion of his bodye and remembrance of his death vnto his Church It is one matter to say of any thing vvhat it is in deed of it selfe Of the Lords supper and another matter to say vvhat it is in this place at this present in some speciall deed and purpose according to the vvill and meaning of him that appointed and gaue it If a man take this saying Hoc est corpus meum in a naturall sence it is made impossible and vnreasonable But if a man take it in the sacramentall sence shall be sayde of breade not vvhat it is naturally and substantially but vvhat the Lord vvoulde haue it to be sacramentally and for what he vvould haue it taken to what vse he appointed them the breaking distribution and communion of it PA. How is Christes body present to the receyuers TI. Christes true body is truely present to them that truely receiue him but a Iohn 6. 50 1. cor 10. 14. ephe 3. 17. spiritually And so is it taken after a spiritual sort for vvhen he sayd This is my body it is all one as if he had sayde This is the breaking of my body This is the shedding of my bloud as oft as you shall doe this it shall put you in remembrance of the breaking of my body And the shedding of my bloud that as surely as you receiue this sacrament so truely shall you receiue the benefite promised by receiuing the same worthily This I say that Christ entereth into vs both by our eares and by our eyes vvith our mouth vve receiue the body of Christ and teare it vvith our teeth that is to say the sacrament of the body of Christ VVherfore I say and affirme that the vertue of the sacrament is much and therfore Chysostom many times speaketh of sacrameÌ„ts no otherwise then of Christ himselfe No man seeth Christ vpon the earth he is seen with the eyes of our mind with faith spirite Of the Lords Supper PA. Howe doe our bodies receiue Christes naturall body TI. As Christe not after his manhood but after his diuine nature liueth naturallye by his Father which diuine nature of his worketh also in his manhood an immortalitye so our spirite and soule receiuing the naturall body of Christe in the mysteries by a Iohn 6 35 acts 4 10 12 rom 4 24 2â— 5 8 14. 9. faith do receiue also then nature of his body that is his purenesse iustification innocency power glorification life eternitie and beatitude the operation whereof redounding likewise vnto our bodies doe make the same also capable of the same glorye and immortality And thus it is true that as Christe liueth naturallye by his father so vvee liue naturally by the body of Christe eaten in the mysteries hauing respect both to the manhoode of him of vs for as the flesh of Christe in respect of bare flesh liueth not naturally by the father but for that it is ioined to his diuinity so our flesh liueth not naturally by Christes bodye eaten in the Sacrament for then euerye vvicked man eating the sacrament shoulde liue naturally by him but for that our flesh b Rom 9. 3 1 cor 12 12 13. eph 4. 15 16 5. 30 gal 3. 27. is ioyned to the spirite and soule vvhich truely â—ateth the body of Christ by fayth and so onely the bodies of the faythfull doe liue by eating the body of Christe naturally in participating the naturall properties of the body of Christe PA. After what â—ort is Christe present in the supper TI. Christ that sitteth in heauen is present in the supper in mystery and by grace and is â—olden of the godly such as communicate him not only sacramentallye with the hande of the bodye but muâ—he Of the Lords Supper more holesomly vvith the hand of the
the Lord and so is the name changed In honour as vvhen the bread and wine which before vvere receiued not vvith honour are now receiued vvith honour and reuerence not that vve honourthe bread and vvine but the thinges represented by them as in a kinges Letters and seale vve honour the king and not the seale Operation in the sacraments of the sacraments Of three manner of presence is to be considered The operation of the vvorde in the sacrament is this to change not the â— substance b 1 Cor 10. 16 17. 1 cor 11. 24 26 27. 28. of the sacrament but that the substance thereof remayning may be made the body of Christe that is sacrament of the body of Christe And this Operation can not come but by the holye Ghoste vvhereof Augustine lib. 3 cap. 4. de Trinitate sayth Paâ—â—non sanctificatur in Sacramentum tam magâ—um â—si operante inuiâ—â—â—â—liter spiritu Dei The operation of the b Math 3. 11. ioh 3 5 15 3. rom â— 9 10 1 cor 10 1 2 5 ephe 5 25 26. 2 pet 3. 21. sacraments is thought of the Papistes to giue grace vvhich in very deede giue not grace of their ovvne vvorke but onely serue as instruments and meanes of that grace and life vvhich commeth from God So Peter calleth it Verbâ—â— vitâ— The vvorde of life And S Paule calleth the gospel of Christ the power of God to saluation not that they of them selues giue life and saluation but that they are certaine meanes and instruments of that life and saluation vvhich commeth to vs from God To the spirituall presence and manducation of Christe principally belongeth the sixt Chapter of Iohn albeit tvvo sorts of breade are there specified bodily or sacramentall breade and spirituall bread Bodilye or sacramentall breade of the olde Testament signifieth Christe to come c Num. 11 6 â—6 24. psalm 106 14. exod 17. 6. â— cor 10 3 4. as Manna the Rocke Bodily or Sacramentall breade of the nevv Testament signifieth Christ beeing already come as the holye Euchariste Augustine in the Psalme 77. Idem in mâ—sterâ—â— câ—buâ—â—lloâ—uâ— noster significatione idem sed â—on speâ—â—e Spirituall vvhich is Christ him selfe borne for vs and giuen for the life of the vvorlde Iohn 6. My flesh is meat in deed c. How we should prepare our selues to the Lords supper How a man ought to prepare himselfe tâ—re ceiue these mysteries They which eyther come not to the Lords table 1 Contempt vpon a Math. 7. 6. hâ—b 6. 6. 2 VVithout fayth contempt therof either although that they do come to it yet they be not of the body of Christ eyther come not worthilye to it as they oughte to come to the communion of the Heauenlye meate vvith their heart and that a faythfull and hungrye heart b Ioh. 6. 35. act 4. 10 12. rom 4. 24. 2â— 5. 8. 14. 9 ephe 1. 13. 2. cor 1. 22 3 VVithout knowledge examination greedily desiring the grace of redemption heauenly food purchased by Christs death bloud shedding albeit they doe eate and drinke it sacramentally yet for all that they neither eat nor drink the body and bloud of Christ in deed yea and to be yet more plaine vvhosoeuer doth receiue these externall sacramentall signes the bread and cup of the Lorde vvithout the true c 1. Cor. 11. 28 2. cor 13. 5. meaning and vnderstanding of them as the Corinthians did so turne the mistical supper of the Lord vnto a prophane supper not making a difference of the Lordes body they doe not truely eate and drinke it yea and though a man doe vnderstand all the pointes there of exactly as they be taught by the wordes of Christe yet beleeueth them not to be true for lack of the historicall d Mat 7. 23. prou 10. 24. math 27 4. 5. iam 2. 1â— 1. iohn 4. 18. â—aith he vnderstandeth vvhat Christ himselfe reporteth of his body and bloud and in vvhat sence he gaue the bread and wine to his disciples hovv he did institute this outvvard action vnto the remeÌ„brance of him thus farre forth his vnderstanding is good but for lacke of faith he doth not beleeue that these things bee true which are appointed vnto vs to be kept in solemne memory that is he doth not beleeue that Christes death is auaylable to the redemption How we should prepare our selues to the Lords supper of the worlde to the forgiuenesse of our sinnes and for our reconcilement vvith God the father Item though a man hath this historial faith 4 Application yet for all that doth not a Eph. 3 17. 18 19. math 26. appropriate vnto himself for the grace of this redemption but only vnto some certain saints iust persons and therefore can not say with the Apostle which loued me and gaue himself for me Item though a man do beleeue that Christe died for him and yet doth not much regard 5 Thanksgiuing the benefite therof nor is not moued by the remeÌ„brance thereof vnto b Math. 26. 26 30. mark 14. 22. 26. luk â—2 19. 1. cor 11. 24 thanksgiuing neither is it to be wondered at hovve that shoulde come to passe seeing vve finde by daily experience that it is no straunge matter in the nature of man to make light of good turns and to giue small thanks to the giuer of them though vve knovv that the benefits be neuer so great and proceeding from neuer so kind an hearte vvhosoeuer is of this disposition doth not taste of the meat of euerlasting life the Lords body and bloud although that he amongest the rest doe participate of the bread and cup of the Lorde And â— VVithout charitie vve haue the like iudgment of them also vvhich are not endued vvith the spirite of c Math. 5. 23. 2â— 22 39. luke 10. 27. iohn 13. 33. 34. 35. rom 13 â—nto the ende 2. cor 2. 6. 1. brotherly loue vvhich by their mischieuous life to declare themselues to be none of the members of Christs body PA. May vve call vpon Angels or saints TI. VVe may not call vpon Angels or holy men departed out of this life 1 For that were to giue to them an infinitenesse to be present euery where or to giue them being absent an vnderstanding of our secret meanings that is as much as a certaine godhead and therwith all partly to conuay to them 2. confidence trust that ought to be set wholly in Accesse for men to God by Christ â— psal 1. 18 â—5 4 2 118. â— 9. God alone and so to slide wholly into idolatry But forasmuch as God calleth vs to himselfe alone and doth also with adding an oth promise that hee will both heare and helpe vs to fly to the help of others vvere an euident token of distrust and infidelity And as touching the holy men that are departed out or this life vvhat
mark 12 30 cleaue vnto him that I should not doe after the abhominations of any d Deut. 75 esay 30. 22. Idolatrous people to worship stockes or stones that I shoulde not e zach 13. 12 deut 13. 2 3. hearken to any false Prophetes that teach their own fantasies and not the word of God that I should not seek to f Deut. 8 10 18 11 12. esa 8 19. acts 19. 13. gal 5 20. any Sorcerers coniurers witches soothsayers charmers or any such but that I should harken vnto g Mark 9 7. Christ alone and adde h Reue. 22 18 19. prou 30. 6. nothing to the word which he hath spoken but put all my i Ierem. 17 5 18 7. trust in God alone k Rom. 10 13 psal 50 16 2 tim 2 22 call vpon him alone l Malac. 10 math 10 28 luke 12 5. fear him alone and m Math 10 37 phil 3 7. 8. loue him aboue all PA. VVhat meaneth the second commandement that we shall not make any grauen image TI. In this commaundement be contained three thinges first that we should not thinke God to be like either n Deut 4. 15 c. act 17 27 esai 40 18 25 esai â—6 3. man or woman gold or siluer or any other thing and therefore that we make no image of God in any case Secondly that onely o Iohn 4. 24. in spirit and truth we worship God alone and beside him none p Psalm 97 7 esaâ— 44 19 dan. 4 18. other no Saint no Angell no creature and therefore that vve make no image of any other thing either to worship the image it selfe either God Saint or Angell by the image neyther q Abac 2 18 ierâ— 10 14 16. yet to this ende to be the better put in minde of God by the image Thirdly that we worship not God in any r Deut 12 32 5 32 ios 1 7 outward worship according to our ovvne fantasies but onely as himselfe hath commaudded in his vvorde PA. VVhat meaneth the third commaundement Othâ—â— forbidden The vse of the Sabbaoth that we should not take the name of God in vaine TI. God chargeth vs in this commaundement these three things first that a Deut. 28. 58 59 p al. 8 1 iere 10 6 2 â—hro 29 13 we vse with most high reuerence the name of God whensoeuer we speake or think vpon him Secondly b Deut. 18. 10 11 12. esai 8 19 47. 9 mal 1 3 5 gal 5 20. that we neuer blaspheme the name of God by coniuring witchcraft sorcery or charming or any such like neyther by curssing nor banning Thirdly that we neuer swear by the name of God in our commoÌ„ c Math 5 35 36. iam 5 2. talke althogh the matter be neueâ— so true but vvith feare and reuerence make mention of the name of the lord our God d Esai 48 1 in truth in iudgement and in righteousnes to e Iosu 2. 12. 2 2 cor 1 23 2 cor 11. 31. gal 1. 20. the glory of God or maintenance of brotherly loue or also before a f Ex 22 11 12. Magistrate in witnessing the truth when we are therevnto lawfully called In vvhich causes vve must sweare by the name of God lone neither by heauen nor earth g ler. 5 7 22 16. amos 8. 14 ephe 1 5. neyther by â—ooke Saint nor Angell nor any creature As for Masse Crosse Roode or such other we ought so to detest such manner of Idols that they shoulde not once be named among vs. PA. VVhat meaneth the fourth commandement Remember thou keepe holy the sabbaoth day TI. The hallowing of the Sabbaoth day is to rest from h Deut 5 14 exod 16 26 our labour in our calling and in one place to assemble our selues together and with feare and reuerence to heare marke and lay i Math. 13 23 vp in our hearts the word of God k Acts 20 7 15 21 13 15 16. luke 4 16 preached vnto vs to l Math 18 19. pray altogether that which we m 1 Cor. 14 15 vnderstaÌ„d with one consent and at the times appointed n 1 Cor. 11. 33 acts 2. 42 acts 20. 7. to vse the Sacraments in faith and repentance and all our life long to o Num. 29 7. heb 4. 9. 10. rest from sinne and wickednes that the Lord by his holy spirite may vvorke in vs his good vvorke and so Superiours honorable Murther Adultery begin in this life that euerlasting rest PA. VVhat meaneth the fifth Commaundement Honour thy father and thy mother TI. The meaning of it is that we should honour that is to say loue feare obey and relieue our a Leuit. 19 3. 3 20 22 23. ephe 6 1 2 3. Patents or any other that are vnto vs in their steede as our b Exo 2â— 28. rom 13. 1 tit 3 1. Princes Rulers Magistrats c Heb. 13 17. 1. thes 5 12. 13 our Pastors and teachers our d Eph. 6 5 6 7. tit 2 â— 10. masters and all other vvhich are aboue vs in any calling placed by God the e Leui. 19 32. aged grayheaded And also all maner of superiouâ—s that they may be honourable they must put on a fatherly affection and shevv them selues in deed parents in f col 3 19 4 1. eph 6 â— 9. defending and guiding their inferiours PA. The sixt commandement Thou shalt doe no murther vvhat meaneth this TI. First the Lord God forbiddeth vs herein all g Gen. 6 9. deut 5 17. killing h Mat. 5 38 39 fighting and i Col. 3 12 13. quarrelling all k Leu. 19 14. reproches mockes and â—aunts Secondly he forbiddeth all killing in heart that is all l Leuit. 19 17 18. mat 5 21. 22. 1. ioh 3 15. anger and malice all desire of m Pro. 20 22 reuenge Thirdly on the other side he commandeth vs to preserue life by exercising n Math 25 35. 36 esai 58 6 7 ezech 18 7. the works of mercy and compassion tovvardes our brethren yea euen tovvards our enemies Fourthly o Math. 5. 44. leui 19 18. uk 6 17. rom 12 17 18 8 13 19. to loue one another invvardly in heart as our selues yea euen our enemies and them that hate vs. PA. VVhat meaneth the seuenth commaundement that vve shall not commit adultery TI. VVe are forbidden herein first all p Rom. 18 â—0 Ieuit. 19 29 deut 23 17. adultery formication and all other q Hâ—b 22 23 24. vnclennes in our bodies Secondly all vnpure r Mâ—ch 5 28. thoughts lusts of the heart Thirdly all other things vvhich might entice vs to such vncleannes as all Å¿ Eâ—ai 3. 16 17. rom 13 13. vnchast behauiour t Eph 4 29. ephe 5 3 4. filthie VVhere dome forbidden Theft forbidden Lying forbidden talke and songs a Deut.
thy vvhole Church in guiding it into all trueth and defending The manner and order how we should pray it from the rage of enemyes that all may know that thou O Lorde doest reigne in all ages to the behoofe of thy Church and terrour of thine enemies Exercise O Lorde thy kingdome seuerally in euery one of vs thy children beating downe and a Rom 6. 6. rom â— 10 11. killing in vs our olde Adam vvith all sinnefull delights and wroldly cares and renue in vs dayly our spirituall inward man to righteousnes and innocency of life that all our delight and ioy may be in those thinges 3. Petitiâ—n vvhich are acceptable in thy sight Graunt moste deare Father that we may all willingly b Luk. 22. 4â— tit 2. 12. 1. pet 4. 2. resigne our selues vnto thee without al murmuring whatsoeuer thou shalt doe and that vnto the very death we refuse not to followe thy diuine vvill in all thinges Vouchsafe we beseech thee Oh gratious God to 4. Petition giue minister to vs of thy great ritches al things c Psal 145. 15. 154. 27. necessary for this pore and miserable life that vve may the more freely serue thee both in that greate calling of Christianity wherevnto thou hast called all of vs and also in those seueral and particular callings wherein thou hast placed euery one of vs that vve may d Gen. 3. 19. eph 4. 18. 5 Petition 1. 〈◊〉 eâ— 2â— 10. walke so good Lord both in the one and in the other that thy holy name may be glorified in both And for asmuch as the whole course of our lyfe is almost nothing else but a continual breaking of thy holy lawes and commaundementes whereby we iustly deserue thy seuere iudgements and dreadfull punishmentes we heartely pray thee O thou king of holynes to behold thy litle one which was borne for vs and giuen to vs that gaue him selfe to death and made his prayers for offendours Looke vpon the grieuous sufferings of the Redeemer and forgiue the sinnes of vs that are redeemed Voucesafe The manner and order how we shonld pray good Father to take and accepte the paynefull death bitter passion and precious bloudssâ—â—ing of thy vvelbeloued Sonne Iesus Christ our Lordâ— for a iust recompence and ful satisfaction of al our 〈◊〉 that our a 1. Ioh. 2. 12. 1. ioh 5. 19. 20. eph 2. 12. rom 8. 15. 38. 19. consciences may bee quiet and we haue hope that our sinnes be pardoned and clean blotted out of memory euen as we pardon all b Math. 5. 23. 24. rom 12. 19 whoâ—oeuer haue offended vs. c 6. Petition Lastly seing the enemies that we haue to vvrastle vvith be many fold that we haue not to striue vvith fleshe and bloud but against the d Ephe. 6. 12. diuels themselues and therefore considering their strength and our weaknesse their craft and our simplicitie their vvarchfulnes our sluggisnnes their long experience and our rawnes their preparation and our nakednesse and that vve haue not only nothing to helpe vs but also doe carry about vs our ovvne concupiscence ready to betraye vs into the hands of our enemies vve e Rom. 16. 20. 2. tim 4. 17. 18. eph 6. 10. 11. 1 Cor. 10. 13. 2. pet 29. humbly beseech thee O holy father to graunt that vve be not vtterly led into temptation the reby to be lost but in all perils of temptation and in the middest of the stormye tempests of tribulation let vs thy children perceiue and feele thy fatherly succour ready to helpe vs and speedely to furnishe vs from aboue giuing vs the strength of thy holy spirit in the inner man and reaching vnto vs the f Ephe. 6. 13. complet harnesse of thy grace vvhere with vve beeing armed on both sides maye bee prepared at all assaies agaynste all assaultes of our enemyes Oh heauenly Father bring vs not further into the battell vvith our spirituall enemies then vve by thy ayde shall bee able to vvithstande and ouercome Strengthen vs vvith thy holy Spirite and increase our fayth that vve maye ouercome The conclusion A briefe summe of all that is sayde the vvorld and quench the fierie darts of satan and so at the last be partakers of thy glory and for euer haue the fruition of celestiall delectations accompanied vvith Angelles and blessed Saintes through the helpe benigmty and grace of thy only sonne our sauiour Iesus Christ to a Tim. 1. 17. apoc .. 11. 5. 12. 13. 1. chron 29. 10. 11. vvhome and to thee our father and the holy ghoste one God of most glorious maiestie bee all honour praise and glory now and euermore Amen PA. And vvhy is this added for thine is the kingdome the power and the glory for euer and euer Amen TI. Not onely to kindle b 1. Pet. 5. 11. apoc 17. 12. in our hearts to desire the glory of God but also to teach vs that this praier is grounded vppon none other then God onely and that we shoulde not thinke the kingdome of God to bee vveake and voyde of force and might Also that he onely is to bee honored praised and glorified and that his power is infinite perpetuall euerlasting And in this word c Deut. 27. 15. 1. chro 16. 36. nehem 8. 7. psal 106. 47. Amen is expressed the â—eruent desire to obteine those things which vve aske of God and our hope is confirmed that those thinges vvhich we aske are graunted vnto vs by vvhich our consciences are pacified and so vve ende our prayers PA. Tell me now briefly the effect of all that thou hast confessed TI. By the tenne commaundementes I see my sinne and hovv I haue deserued the vvrath of God and euerlasting damnation from vvhich because I coulde not bee deliuered by mine ovvne strength the holy ghost by the preaching of the Gospel hath vvrought in me fayth in Christe my Redeemer A Godly Prayer by vvhich I am assured that hee hath borne the punishment of my sinnes and made me heire with him of euerlasting life And of this that I shoulde neuer doubt he hath giuen me two Sacraments as outvvarde signes and tokens to be seene and felt of me that as surely as I see my selfe made partaker of them outvvardly so the holy ghost invvardly instructing me I shoulde not doubt but invvardly to be partaker of Christ him selfe with al his benefites that in him and through him I shall haue life euerlasting And thus beeing regenerate by the holye Ghost my vvayes shoulde be directed by the same spirite to vvalke in righteousnesse and holinesse all the dayes of my life FINIS A Prayer contayning the effect of that which goeth before ALmighty God most mercifull Father I see in thy blessed lawes and commaundementes the greatnes of my sinne and the dreadfull punishment due for the same yea a 1. King 8. 46. 2. chron 6 36. eccle 7. 21. 1. iohn 1. 7. I
see O Lorde my God the vvhole course of my life to be almost nothing else but a continual breaking of thy holy lawes commaundementes The thoughts of my heart eyther in vanity or else in open wickednes are in number infinite and through the aboundance of them my mouth is dayly prouoked to speake and my bodye stirred vp to do execute contrary to thy holy wil. A Godly Prayer And againe O Lord I see thy heauy vvrath vengeance and iudgement against sinne to be intollerable so that the least vvicked thought and moste secret cogitation of my heart procureth thy vvrath cursse vvhich haue none ende the tormentes of hell and euerlasting fire yea although in all my life I had but once in thought broken any one of thy coÌ„maundements a Exod 20. 5. luk 18. 7. 8. psal 5. 5. 2. cor 6. 14. And I know O Lorde God that thou art true and iust and canst not abide sinn and vvickednesse but vvilt iustly punish euery sinn with the selfe same tormentes of hell vvhich thy iustice hath appointed This O Lorde my God throweth me dovvne and amazeth me so that I knovve not vvhat to doe I looke into my selfe vievving mine ovvne povver vvhether I am able to ouercome this punishment of sinne or no and I see that the most cruell and paynefull punnishmente that I can deuise to my selfe as in vvhipping my body all the dayes of my life wearing haire cloth pining my selfe vvith fasting or any other payne I see I see O Lord that all this punishment is not sufficient for b Luke 17. 10. collos 2. 23. one of my least sinnes bcause it deserueth the euerlasting paynes of hell I looke to heauen I see there is no Saint nor Angell able to abide and. c iohn 14. 10. 12. 31. 16. 32. 2. cor 5. 19. ouercome this horrible punishment of sinne I looke to men in this vvorlde euen to them that chalenge to themselues the titles of holines and hye perfection but alas I see no remedy in them I finde no difference for al are in like fault and condemnation al haue gone out of the way al are made altogether vn profitable ther is none that doth good no not one All by nature are the children of vvrath all are as A Godly Prayer a Esa 119. 167 sheepe going astray and therefore haue neede to turne vnto the chiefe shepheard and hye bishop of their soules Thus vevving the vvhole race of mankinde alasse I see no hope among the children of men for all their holinesse righteonsnesse and perfection is not able to satisfie for one of the least of their ovvne vvicked thoughtes much lesse for mine or others seeing the punishment is by thy iust decree and sentence thy euerlasting cursse VVherfore I am driuen from my selfe and all that I can doe to â—eeke this punishment â—ischarged othervvhere or else to quayle and perishe for euer vnder the heauy burden of sinne I see there is no hope for me in An gelles Saints and mortall men but only in that perfect man Christ Iesus thy deare sonne in vvhome I see the full punishment of my sinnes fully payed satisfied discharged and ouercome In him I see death vanquished the payne of hell in victory svvallovved vp the cursse satisfied the eternity of the punishment through his euerlasting povver ouerreached This I see O Lorde by the eyes of sayth beeing through thy holye spirite fully assured that all the vvhole punishment of sinne payed by my Sauiour Christ is not onely payd for other men but also for me and my sinne This assurance of my fayth being thy onely vvorke in me I beseech thee in mercy to strengthen and b Lukâ— 17. 5. increase for I feele it often full of vvauering and doubting Graunt that I may dayly more and more in my soule and conscience feel my selfe knit and grafted into the bodye of thy son vvherby I may be assured that vvhat soeuer he hath done pertaineth to me and is fully vvholly mine that I may through the povver of his death feel sin A Godly Praeyer a Rom. 6. 6. 7. 8 7. 6. 8. 10. dayly die in me through the povver of his resurrection feel my selfe risen from sinne to haue my ful ioy comfort in those thinges vvhich be agreeable to thy holy vvill commandements vtterly hating and abhorring from my heart al thinges vvhich be contrary to thy vvill and pleasure that euen in this life I may still looke for thy blessed hope and b Act 17. 31. 1. corin 1. 7. titus 2. 11. 13. philip 3. 20. heb 9 28. 1. peter 3. 12. appearing of the glory of the almighty God of our sauiour Iesus Christ vsing the things of this vvorld as though I c Mat. 25 34. vsed them not till that good time bâ—e come in vvhich it shall please thee to call me to thy euerlasting kingdome of glory there to reigne vvith my Lord and sauionr Iesus Christe for euer and euer Amen VVhat it is to giue glory to God PAVLE WHat is it I pray thee tell me to giue glory to God TITVS No man can yeeld true glory vnto God without the true knowledge of Christ a 1. Cor. 20. 31 ephe 4 3. 21. iudg 15. apoc 4. 9. 5. 13. 19. 7. Verily man was created to this ende that he should glorifie his Creator But through the fall of our first parentes it came to passe that neither he knew God aright b Rom. 1. 20. 21 noâ— gloâ—ified him aright If thou demaunde what it is to giue glorye vnto God to giue glory vnto any bodye is nothing else but to attribute true vertue vnto him as vvhen some King dealeth iustly vvisâ—ly valiauntly and mercifully his subiectes yeeld him glory that is to say his subiectes like well of his doynges and vvith singuler good vviâ—l doe blaze them abroad And in like vvise is c Iosua 7. 29. 1 sam 6 5. ioh 9. 24. VVisdome of God Iob 12. 13. rom 16 27. iere 51. 15. Righteousnesse of God 1. Tim 2. 5. ioh 1. 14. rom 1 3. 8. 2 gal 4. 4. 1. cor 1 30 hebr 1. 10. 11. Math 3 15. Rom. 5. 18. 2. cor 5. 21. glory giueÌ„ vnto God when his vertues are rightly acknowledged and felt as his wisedome his righteousnes his puissance his mercifulnes his truth and such others The wisedome of God is seene in this that he repaireth againe men vvhome he had created to his glory so as he might be his sonne borne of a virgine recouer again the image of God which he had lost through sinne and so giue glory to the wisdom of God His righteousnes is seene by this that hee would not receiue into fauour man that had sinned vvithout amendes made for the wrong that he had done for vvhere as it was of necessity that eyther man must haue perished euerlastingly for his sinne or else that some one of mankinde
promises of God in the vvhich forgiuenesse of sinnes the fauour of God quietnesse of conscience the holy ghost righteousnesse victory against sinne death and hel and finally euerlasting life are freely offered and moste truely giuen through Christ Man made after the image of God did fall from that blessed estate to the condemnation of him selfe and all his posterity Christ for man being thus fallen did oppose himself to the iustice of God a mediatour paying the ransome and price of redemption for Adam and his vvhole posteritie that refuse it not Againe like as al d Rom. 3. 10. psal 14. 1. 3. 13. 53. they that be borne of Adam do taste of his malediction though they tasted not his apple So all that be borne of Christ which is by faith take part of the obedience of Christ although they neuer did that obedience them selues vvhich vvas in him Christes Propheticall office expounded PA. VVhat signifieth this vvord Christ TI. Christ signifieth a Iohn .. 3. 34. ephes 4. 7. annoynted and because that in the ancient Church of Israel the Prophets Kinges and sacrificatours were annoynted by the ordinance of God in testimony of their vocation and office they were called by that name and likewise because they were true sigures of the verye annoynted of the Lord which is the very son of God which vvas annoynted by the holy Ghost who was giuen to him vvithout measure aboue all other meÌ„ b Ioh 3. 34. ephes 4. 7. Iesus Christe was also named with that name as well because of the same vnction as because that al those offices were inioyned him by the father PA. VVhat differeÌ„ce puttest thou between the office of a Prophet of Iesus Christ other Prophets TI. Firste it is that God hath not spoken in his church in the person of Iesus Christe onely c Heb. 1. 1. 2. deut 18. 15. math 21. 11. luke 3. 16. ioh 6. 14. 7. 40 9. 17. actes 3 22. 7. 37. in the maner that he hath heretofore spoken by his Prophets in sundry sortes more couâ—â—t and darke but hath spoken by his ovvne sonne plainely and vvith an open face and hath shewed vnto vs by him the doctrin of saluation so fully and d Psal 22 23. math 22. 16. 23. 23. 8. 10. ioh 1. 18. 3. 2. 13. 13. 17. 6. perfectly that we may not attend any other perfection in this world that none may adde any thing more vnto the doctrine that he hath brought and that none oughte from that time foorth to looke for anye more ample or perfecte reuelation and manifestation of the will of God Secondly it is that Iesus Christ is not a Prophet hauing none other power but to shevv foorth the vvord of God by word of mouth as the other Ministers of the same do but beside that he hath the power to e Luke 24. 32. ioh 17. 6. rom 15. 18. 19. 2. cor 12. 9. heb 1 3. imprint the same in their harts by the vertue of his holy spirite and to giue it f Math. 7. 28. mark 1. 22. vertue The vnion of two natures in Christ and causes of the same and efficacie in them And therefore in as much as he is man he hath planted and vvatered by his outvvard ministery but in that that he is very God he hath also povver to giue the a 1. Cor. 3. 6. increase doth daily giue it by the ministery of his seruauntes and in so doing he doth there dayly the office of a Prophet PA. VVhy muste Christe our mediatour bee of two natures TI. It is necessarye that the same mediatour should be very God and very man together in one very person chiefly for three causes The first is that if he had not been very b Gen. 3. 15. esay 11. 10. rom 15. 10. galat. 4. 4. iohn 1. 14. rom 1. 3. rom 8. 2. rom 9. 5. 1. corin 1. 30. heb 1. 10. 11. math 3. 15. rom 5. 18. 2. corin 5. 21. collâ—ss 1. 22. tim 2. 1. 5. 1. iohn 4. 2. maÌ„ he could not haue suffered in our flesh and nature that which he hath suffered and vvas to suffer for vs vvhere vpon this inconuenience vvould ensue that he should not haue borne for vs in our nature and fleshe the vvrath and cursse of God which we had deserued and then hee shoulde not haue satisfied the iudgement of God through his obedience to put avvay by the same in our flesh nature the rebellion by the which we haue deserued his iudgement Secondly if he had been but onely man and had not been vnited vvith God beeing very c Iohn 1. 14. esay 9. 6. iere 33. 16. actes 20. 28. rom 9. 5. galat. 1. 12. philip 2. 6. titus 2. 13. 1. iohn 5. 20. God and very man in one very person he coulde not haue beene able to beare this burthen of the wrath of God vvhich is so great and importable but that he should haue been svvallowed vp hovv iust or innocent soeuer he should haue been Thirdly he shoulde not haue beene able to haue brought saluation and life to man if hee had not had the fountaine in him selfe by meane of his diuine nature d Mat. 18. 28. luke 1. 21. 32. 55. 42. 43. Finally they be so vnited together that they remayne alvvayes in their very nature in Diuers sortes of Sacrifices one very person and being so vnited they 〈◊〉 vs not two Iesus Christs to vvit the one God and the other man but one onely vvhich is very God and very man togeather in one onely person as the body and soul of man make one only man and one only person and not tvvaine for there is not one Iesus Christ vvhich being but only God could haue saued man but coulde not haue dyed for them and another beeing but onely man might die for them but coulde not haue povver to saue them nor to beare the iudgement of God for their sinnes PA. Though the Sacrifices of the old lavv be ended and though Christes Sacrifices be a full perfect satisfaction for our sinnes doth there novv remayne no other Sacrifices in the time of the Gospell TI. Yes the scripture calleth the children of God a holy a 1. Pet. 2. 5. Genes 5. 10. 1. 6. priesthood to offer vp spiritual sacrifices acceptable vnto God by Iesus Christ by vvhome vve offer the sacrifice of righteousnes and the Sacrifice of b Psal 4. 5. faith Moreouer the Lord hath promised that he vvill not refuse the sacrifice of a contrite spiriâ—e and of a c Psal 50. 22. 51. 17. broken heart And they also do offer Sacrifice to God that offer prayse and thankes giuing which is the fruit of the lippes that confesse his name And the prayer of the faithful is as incense d Heb. 13. 15. psal 41. 12. and the lifting vp of their hands is as euening Sacrifice The Lord refuseth the old
vve doe expounde into the name that is to say into the Faith and confession of his name or into his possession povver iurisdiction or into the strength and povver or into the couenant grace of the father and the sonne and the holye spirite it is no matter for al this is true and agreeth vvith the nature of baptisme PA. Tell me must vve be nourished vvith spiritual meate and nouriture into eternal life and that by a spirituall manner agreeable to the spiritual birth Of regeneration life into the vvhich wee are regenerate by Baptisme TI. VVe are not regenerate in baptisme by anye corporall or materiall seede of the body and of the bloud of Iesus Christ nor by any naturall maner as vve are naturally begotten by our fathers and mothers a Rom. 6. 3. 1. pet 1. 18. 19. but that regeneration and newe byrth is vvrought by a seed incorruptible spirituall and diuine by the which we are begotteÌ„ into the church by the vertue of the holy b Luk. 12. 12. iohn 3. 9. 8. 1. 33. 6. 63. 14. 17. 26. 1 cor 1â— 4. 6. ghost by vvhom vve are regenerate into a nevv life PA. It is not also sayde that Iesus Christe doth giue his body his bloud in c Rom. 9. 3. 1. cor 12. 1â— 13. ephes 4. 15. 16. 5. 30. gal 3. 27. baptisme as he doth in the supper Likevvise the vvater is not called therein the body and the bloud of Iesus Christe as Iesus Christ doth in the Supper call the breade and vvine by the name of them TI. Albeit that the vvater be not there called in baptisme by that name doest thou not thinke for all that that the body and bloud of Iesus Christ bee there distributed and d Mark 1. 4. iohn 3. 5. act â— 38. tit 3. 5. communicated vnto thee in the same as vvell as the Supper PA. I doe so vnderstand it TI. Thou vvilt then ordayne a baptisme vvithout Iesus Christ PA. VVherefore TI. Because thou canst not haue Iesus Christ except thou haue him vvholly and very God and very man and that thou haue true communion vvith his body and with his bloud not onely in the Supper but also in baptisme PA. Shew me the cause thereof TI. It is because that the baptisme doeth no Of Regeneration lesse send vs to the death and passion and to the body and bloud of Iesus Christ then doth the supper forasmuch as that is proper to all a Act 2 38 Rom. 6 34 1 Cor 10. 16 11 24 Gal 3. 27 1 pet 2 2â— sacraments PA. Thou speakest as though baptisme and the supper were one very sacramente and that there were no difference betweene them TI. Not so for albeit we do as well participate of the bloud of Iesus Christ in baptisme as in the supper yet notwithstanding there is difference in the participating and in the manner therâ—of in respect of the benefites of Iesus Christe which are signified and communicated vnto vs as wel in the one of the sacraments as in the other PA. Declare vnto me more easily that which thou now speakest of TI. Although the body of Iesus Christe bee not giuen vnto vs in baptisme as for spiritual foode as it is in the supper that notwithstanding it is there giuen vnto vs in very deede as b 1. Cor 6 15 12 27 Ephe 4 â—5 5 30. a garment of innocency iustice and holinesse to couer all our sinnes before God And therefore S. Paule say th that all those which are c Gal 3 27. Rom 6 3 4. 1. Pet 3 21 baptized haue put on them Iesus Christ PA. And of the bloud what sayest thou TI. Albeit that it be not giuen to vs in baptism as for drink as it is in the supper yet notwithstanding it is there giuen vnto vs for a spirituall washing of our soules and consciences whereby Iesus Christ doth d Act â—22 16 Ephe 5 26 Tit. 3 5 6. 1 Pet. 3 21 purify clense his Church in this lauer of regeneration to the end he may make it pure and cleane without spot or wrinckle and a holy glorious church PA. I did neuer yet so well vnderstande these Of the Lords Supper pointes TI. Hovve doest thou then novve vnderstande them PA. That euen as a garment or a cloake do serue to couer the body euen so doe the innocencie iustice and holinesse of Iesus Christ serue vs to couer our sinnes at the iudgement of God to the end that there appeare no one spot of them in his sight PA. And touching the bloud of Iesus Christ what thinkest thou TI. I thinke that the a Math 26 28. Ephe r 7 5 25 Gol 1 14 20 Tit 3 5 6 Apoc 1 5. bloud of Iesus Christe is called the washing of soules of consciences not as though they must be washed and dipped in the bloud of Iesus Christ as one would vvash and dip a body that he would wash and make cleane or some other such like thing but that the holy b Ioh. 3 5. Rom 8 15 16. Heb 9 14 10 22 goost speaketh so to giue vs to vnderstande that vvhich thou hast sayde to vvit vvhat the vvater of baptisme signifieth concerning the vvashing and purification of our soules and consciences in the bloud of Iesus Christ PA. VVhat is the Lords supper TI. The Lordes supper is the gathering together of the faithfull of Christ and the publike ministery of the new Testament in vvhich the Sacrament of the Lordes bodye and bloud is giuen and receiued according vnto the institution c Math 16 26 Luk 22 19 1 Cor. 11 24 26. of our Sauiour Christe by the misticall breaking of breade and the blessing of the Cuppe in the Communion of the church from his table and therewith the memory of the onely Sacrifice vvhich vvas d Heb 5. 6 7 26 9 11. 12 10 9 10. Rom 5 8. 6 10. 1. Cor 15 3 2 Cor 5 14. 1. Pet. 9. 18. â— once perfourmed for our saluation vpon the Altar of the Crosse The meaning of these wordes Hoc est corpus meum is celebrated vvith thankes giuing and the exercise a Math. 22. 39. rom 1. 3. of Christian loue PA. Hovv expoundest thou these vvordes Hoc est corpus meum TI. There can not be a more conuenient exposition then vvhen the Sacramentall vvordes bee Sacramentally expounded the proper properly the spirituall spiritually and the b 2. Corin. 2. 6. ioh 6. 56. 57. 7. 4. 56. rom 8. 11. 12. 12. 1. misticall mistically For the Sacramentall vvordes require none other meaning or interpretation then euen as they bee spoken but the maner of the thing vvhich is declared vttered in them is not propet but Sacramen tall for the which I doe say that c 1. Ioh. 2. 29. 3. 10 Sacramentes are Sacramentally to bee expounded as for example d Gen. 17. 10
a Cyp. of the Lordes supper Agust vpon Iohn treatise 25 Origen in Math cap. 15. hart by invvard drinking hee is receiued but by the Sacramentall signification he is holden of all men The Sactamentall sort of eating Christes body is iterated as often as the Lords supper is celebrated which is not iterated often times to this end that we shold iterate the eating and receiuing of the Lords body in very deede like as we doe with corporall meate vvhich doth perish after it is eaten but to thintent that in celebrating the remembrance of the Lords death according vnto his institution we may feede our fayth in him and offer a sacrafice of praise vnto our Redeemer For as the breade of life once truely eaten receiued vvasteth not after it is eaten and receiued so it doth not require to haue the iteration of eating and receiuing for it sticketh by them feeding them into euerlasting life vvhiche are once made partakers thereof Hereof I doe admonish men because of the ignorant that they doe not referre the iterating of this eating receiuing to the very heauenly meat it selfe but vnto the sacrament thereof The b Ioh 6 35. 51 54. 55. 1 corin 11 28 29. 1 cor 6. 15. 12. 27. ephes 4 15. 16. 5. 30. continual and vncessing sort of eating Christs body is not sacramentall but spiritual and that onelye haue povver and efficacy to feede vnto euerlasting life vvhereunto vvee must apply those thinges that be vvritten in the sixt Chapter of Iohn This is obtained by fayth onely by which we incorporate into Christe and being once incorporate doe liue in a continuall fruition thereof by the grace of the redemption purchased by his flesh and bloud c 1. Cor. 1. 30. ephe 1. 7. mat 2. 28. 1. tim 2. 6 luk 10. 45 heb 9. 12. 15. 1. pet 1. 18. 19 20. To eate and drinke the flesh and bloude of Christe in this sort is to be continually refreshed continuallye to enioye this Heauenly foode for as Of the Lords Supper Augustine sayth This grace is not consumed with bitings This manner of a Iohn 6. 40. 41. 47. 48. 51. 53. 54. 58. eating is to inioy the euerlasting life purchased by Christs death not onely in faith but in very deede The spirituall eating which I do acknowledge to be in the Lords supper doth derogate nothing of that which I haue said of the coutinuall and vnceassing fruition of the body and bloud of Christ for that spirituall eating is nothing else if it be well considered but a certain putting in b â—uk â—2 19. 1. cor 11. 24. 26 remembrance of this whereby and by the efficacie of calling to remembraunce the grace of Christ once receiued is reuiued againe in the hearts of the faythfull communicantes by the faythe in Christes worde which is set fotth in the supper And this kinde of chewing the cudd vvhich is vsed in the Sacrament of the Lords body and bloud by faith is not vnfitly called the spirituall eating forasmuch as by it the heauenly meate is called vp again into the mouth of the hart to be ruminated and doth so by the sweetenesse thereof most pleasantly refâ—esh our spirite and the meate is also by this order made more sauory and effectuall PA. Tell me what it is to be spiritually present TI. To be c Ioh. 6. 40. 6â— spiritually present is to bee in a spirituall sort that is in such sort as appertaineth to spirites VVherefore vvhen vve say that Christ is spiritually present in the supper we doe not mean of the inuisible presence of his body which the papists do appoint vnder the formes of bread but of that way that he is present by the working of his spirite feâ—ding and refreshing their minds which doe receiue vvith sincere and true fayth that vvhich he gaue at his last supper The trueth of the sacrament deliuered Of the Lords Supper by Christ is not in the a Ioh 6. 54. 55 56. 63. corporal presence of his body in the bread but in the trueth of the word and the efficacy of his inuisible grace Our whole saluation doth stand in this point that the b Math 20. 24. rom 4. 25. gal â— 20. eph 5. 2. 1 tim 2. 6. tit 2 14 heb 1. 3. â— 27 9 14 26 28 10 3 5 â— 7 10 12. 14. body of the only begotten sonne is giuen for vs to God the father vnto death to be c Math. 20 28. gal 3 13 4 5. 1 tim 2 6. tit 2 14. 1 pet 〈◊〉 19. apoc 5. 9 an offering of propitâ—ation or mercy and the ransome of our redemption And therfore vve beleeue that Châ—istes death is auailable to the redemption of the worlde to the forgiuenesse of our sinnes and for our reconcilement vvith God the father Moreouer vvee beleeue that our onelye succour and refuge is to flye to the mercy of our father by Iesus Christ and assuredly to perswade our myndes that he is the obteiner of forgiuenesse for our sinnes and that by d Math. 20 28 titus 2. 14. 1 peter 1. 19 â—poc â— 9. his bloud all our spottes of sinne be washed cleane that he hath pacified and set at one all things by the bloud of his crosse that hee by the same one onely sacrifice vvhich hee once offred vpon the crosse hath brought to effect and â—ulfilled all things and that â—or that cause he said when he gaue vp the ghost e Iohn 19 30. It is finished as though hee vvould signify that the price and ransome vvas novv full paid for the sinne of all mankind Lastly vve agree in this vnity in the Lord that that redemption once made in verity for the saluation of man continueth in full effect for euer and worketh vvithout ceassing vnto the end of the vvorld that the sacrifice f Heb. 5 6 7 26 9 11. 12. â—4 10 9. 10. once offered cannot be consumed that the Lordes death and passion is as effectuall the vertue of that bloud once shed as fresh at this day for the washing avvay of our sinns as it vvas euen the same day that it flovved out of the blessed side of our sauiour Of the Lordes Supper PA. VVhat couenances or similitudes be there in the Lordes supper TI. Ther must be three similitudes in this sacrament a similitude of nourishing of vnitie and of conuersion The similitude of a Ioh. 6. 35. 53 54 55. nourishing is this that as the bread and vvine do nourish our bodies and comfort our outvvarde man so the body and bloud of Christ be the meat and food of our soules and do comfort the invvard man Secondly the similitude of vnitie is this that as this loafe of vvhich vve eate vvas made of many cornes of vvheat by the liquor of water knoden into dovve and yet is but one loafe and as the vvine vvas made of the iuyce of diuers grapes yet is
but one cup of wine so all they that eate Christes bodye and drinke his bloud beeing many b Rom. 9. 3. 1. co 12. 12. 13 eph 4 15 10 5. 30. gal 3 27. are made one body flesh by the liquor of charitie and loue are made I say the misticall body of our sauiour Christ vvhich is his church not his naturall body for the breade is a Sacrament not only of his natural body but also of the congregation and misticall body and therefore S. Paule sayth that albeit vve be many yet notwithstanding vve are one loafe and one body Thirdly the similitude of conuersioÌ„ is this that as the bread and wine is turned into the substance of our bodies so by the receiuing of Christes body and bloud vve are turned c Ioh. 15 â— 6 7 1 cor 6. 17. 2 peter 1. 4 into the nature of them we are changed and made d Ephe. 5 30 1 cor 10. 16. bones of his bones fleshe of his flesh e Ioh. 6. 56. He that eateth my flesh saith Christ and drinketh my bloud he abideth in me and I in him that is we be made one flesh one bloud and the same nature that my flesh and bloud haue the same getteth he that eateth me Three maner of Sacraments A Table declaring three manner of presence eating and vnion with diuers and sundry respectes hovv the holy reall body of Christ our sauiour both in the Sacrament and besides the Sacrament iâ— present eaten and vnited to vs. Really Christe not present THe body a Math. 26. 11 mark 14. 7. ioh 12. 8. 14. 2. 3. 28. 16. 5. 7. 16. 17. 11. 12. 2. cor 5. 8. 9 phil 1. 23. 1. pe 1. 8. of Christ vvas really present once here on earth with vs and shal be againe at the day of his comming Othervvise it is not here really present but onely to our fayth really apprehending his body in heauen and here feeding vpon the same in earth And thus is he present onely to good men vvhether vvith the Symbols or vvithout the Symbols The body of Christ is spiritually present vvhen either the body of Christ is present to our b Ioh. 6. 40. 63 spirit fayth or vvhen the vertue of his body is present redoundeth to our bodies and spirites by grace this differeâ—h from the other real presence aboue in this that the one hath respect to the body appreheÌ„ded the other to the thing that doth apprehend The body of Christ is sacramentally present by c Gen. 17. 10. 11. 41. 26. exod 12. 11. 1. Sam. 28. 15. math 3. 16. luk 22 20. iohn 1. 23. 1. cor 10. 4 representation of another thing vvhich beareth a similitude or a memoriall of his body and this sacramentall presence pertayning to the outvvarde mouth of the receiuer is common as vvell to the good as to the euill and this sacramentall presence ought not to be alone but to be ioyned vvith the spirituall presence c. The body of Christ is really eaten not vvith our Of three maner of presents bodily mouth but vvith the mouth of a Ioh. 6. 67. 56 11. 26. 1 cor 10. 1. 3. ephes 3. 14. faith apprehending the reall body of Christe vvhich suffered for vs and vvorketh to vs nourishment of life and grace c. Spiritually b Catechiâ—is Myslâ—go 4. vve eate the body and bloud of Christ not vvith mouth and teeth but vvith fayth onely vvhensoeuer vve beleeue on the passion of Christe beeing the true bread of life and the onely foode of mans soule and thus is he eaten but only c Rom. 8. 9. 1. cor 11. 27. 29. 2. cor 6. 14. 15. 16. tit 1. 15 Hierom vpon Ieremie vpon Oâ—e 8. prosper Leuit. 339 of good men asvvell beside the Sacrament as vvith the Sacrament and of this eating speaketh the sixth of Iohn and so vvas he eaten in the time also of the olde lavve Sacramentally vve eate vvith our bodily mouth the misteries of bread and vvine not being the Real body in deede but representing the Reall body in deede that is d Aug. de ciui tat lib. 21 cap. â—5 Aug. Treat vpon Iohn â—6 Non panem Dominum sed panem Domini And this eating if it be not iovned vvith the other tvvo aboue it profiteth nothing so is eaten only of the euill if it be adioyned then is it eaten of the good and them it profiteth Really and corporally the body of Christ is vnited to vs by his incarnation and the partaking of our flesh spiritually he is vnited vnto vs vvhen the properties of his holy body as his innocencie povver glorification life eternitie and beatitude are vnited to our bodies and spirites vvhich commeth by our faith in him according to his vvords e Iohn 17. 21. Iohn 17. Ego in â—is tu in mâ— And this vniting standing by grace commeth as vvell beside the Sacrament as vvith the Sacrament onely to the Godly The body of Christe sacramentally vnited The Sacrament as it is not the f Math 28. 6. luk 24. 6. iohn 6. 52. 60 61. 12. 18. 16. 28. Reall body it selfe of Of three maner of presents the Lorde so it causeth nâ—t any Reall coniunction betweene Christes reall body and ours but representeth the same declaring that as the materiall bread digested in our body is vnited to the same so the body of Christ beeing receiued a Iohn 6 35 acts 4 10 12 rom 4 24 5 8 14 9 1 cor 10 5 6 ephe 3 17. by â—aith changeth our spirites and bodies to the nature of him To the sacramentall presence and eating of Christ perteineth two things chiefly to be considered that is Mutation Operation Mutation is substantiall or accidentall Mutation substantial is vvherby one substance is changed into another as b Iohn 2. 9. vvater into vvine the rodde of c Exo. 4 2 3 4 7. 11. 12. No mutation of substances in the sacrament Aaron into a Serpent c. And this mutation vvhich they call transubstantiation d Math. 26. 26 27 28. 1 cor 10 16 17 11 24 25. belongeth nothing to this sacrament for then accidents of bread shoulde also be changed as the accidents of Aarons rodde vvere changed with the substance into a Serpent Mutation accidentall And of this mutation speak the e Theodoret. 1 dial imutabilis dialogue â— in confusus doctors meaning not of the change of substâ—unce but of accidents which standeth in three f Hierom. vpon the preacher Barnard serm 3. in psal qui habitat 1. Vse 2. Name 3. Honour things firste in the vse second in name and third in honour In the vse as when the vse of common bread is changed into a misticall and heauenly vse In name as when the name of bread vvine passe away and are changed into the name of the bodye and bloud of