assumption is false for b Psal 51.7 Dauid confesseth that he was conceiued in sinne and for that the infants of the faithfull are members c 1. Cor. 7.14 of the Church i◠followeth that they also are purged by the bloud of Christ and therefore we must graunt them the seale thereof which is Baptisme XI Lastly where they say that none in the Apostles time was baptized but he that made profession of his faith before that is true onely of such as were a Act. 2.41 Act. 8.12 Ibid. v. 37.38 of yeares but that the infants of such as professed the faith and were baptized were also baptized in like manner we haue before plainly proued in the 7. Aphorisme CHAP. XXVI Of the Lordes Supper I. APHORISME THe Supper of the Lord is the second Sacrament of the a Mat. 26.28 Mar. 14.24 Luke 22.20 1. Cor. 11.25 new Testament or couenant of grace wherein by the b Mat. 26.26 Mar. 14 22. Luke 22.19 1. Cor. 11.24 breaking of bread and powring of the wine into to the cup the passion shedding of the bloud of Christ is figured represented as it were set before our eyes and next by giuing taking eating and drinking of these elementes the c Mat. 26.28 promise of the d Iohn 6.51.53.54.58 remission of sinnes and life euerlasting purchased by the passion of Christ and by his bloud shed in a word by that his precious death the promise of their cōmunion e 1. Cor. 10.16.17 and c. 12. vers 13. as members with their head Christ Iesus is sealed to all the beleeuing worthy receiuers wherby it cōmeth to passe that the faithful sweetly rest in the fauor of God obtained for them by his sons death and so feed with f 1. Cor. 3.7.8 him spiritually and dayly grow vp in a holy communiō with Christ II. And that the holy Supper is a Sacramēt of the new couenant it may appeare by the very words of the institution which the Lord pronounced of the cup saying This cup is the new Testament or couenant in my bloud that is a Sacrament of the new couenant III. We call the Lordes Supper the second Sacrament of the new Testament in respect of Baptisme which is the first For like as in the old Testament there were two principall Sacramēts Circumcisiō the Passeouer so there are two in the new Baptisme and the Lordes Supper which directly answer them succeede in their places And as none was admitted to the Passeouer but the a Exo. 12.48 Circumcised so none must be receiued to the Supper but the Baptized IIII. The commandement of Christ contained in the institution is in these wordes Take ye and eate ye Take ye and drinke ye and do this in remembrance of me V. Againe it is manifest by the wordes of the institution that Christ vsed bread and wine in this Sacrament VI. In the breaking of bread in the Lordes Supper we follow both the Lordes a Mat. 26.26 Mar. 14.22 Luke 22.19 1. Cor. 11.24 cōmaundement and his b Ibid. example for the Lord did not onely breake the bread and so by breaking it did consecrate the same a Sacrament of his body but also commāded this bread so blessed so broken to be receiued and eaten as the liuely symbole and Sacrament of his precious body broken that is crucified for vs. And the c 1. Cor. 11.23 Apostle saith that he receiued of the Lord which he deliuered to the Corinthians concerning the administration of this Sacrament and this d 1. Cor. 10.16 breaking of bread he both commaunded commended vnto them To be short then the breaking of bread is an essentiall ceremonie in the Lordes Supper for that this is the principall end thereof to represent seale and set before vs the passion and breaking of e 1. Cor. 11.24 the body of Christ The same reason is of the powring forth of the wine if we cōpare it with the shedding of the bloud of Christ VII The passion of Christ is set before vs in this Sacrament in a liuely manner as by a Gal. 3.1 preaching of the Gospell VIII We receiue Iesus Christ and his holy spirite most comfortably by the word for it is Gods holy ordinance and instrument to cōuay his graces into our minds harts and consciences and that mighty power to confer and giue vs the spirite of grace the spirite of faith the spirite of adoption the spirit of sanctificatiō of wisedome c. IX But there is difference betweene the participation of Christ by the one and by the other for the Lord first by his word confers grace but grace and faith once giuen are strengthned and increase dayly by the Sacraments X. Againe the Lord by the word workes onely by one sense in vs namely the sense of hearing whereby comes knowledge so faith Rom. 10.14.15 And this sense in deede is now since the corruption of our nature the sense of learning and vnderstanding and so the principall to breed beget faith in vs but before the fall of Adam the sight I take it was the principall sense to receiue and learne wisedome and vnderstanding in the vewe and consideratiō of the workes of God See Bradfords Sermō of the Supper The Lord therfore in the Sacrament hath respect to the sight and all other senses for in and by the Sacrament the soule doth not onely heare Christ as in the word but also see Christ touch Christ smell tast and so feed vpō Christ and all his benefites XI The principall parts of this Sacrament are to seale and ratifie that promise of Christ wherin he assureth vs that his flesh is a Iohn 6.55 meate indeed and his bloud is drinke indeede to feed vs vnto life euerlasting and in that he saith he is the b Ibid. v. 51. bread of life whereof who so eateth shall liue for euer it is ordained I say to seale that promise and to this effect to send vs vnto the crosse of Christ where that promise was performed and fulfilled in euery respect For the flesh of Christ was made vnto vs the bread of life or that meate which quickeneth vs in that it was c Ibid. crucified for vs. XII This meate we can not eate but by a Iohn 6.35 faith and this drinke we can not b Ibidem drinke but by faith XIII Againe to eate the flesh of Christ by faith and to drinke his bloud by faith is to receiue by faith the promise of God which testifieth that the flesh of Christ was crucified for vs that his bloud was shed for vs that is for the remission of our sinnes XIIII The fruite which followeth this spirituall meate and drinke is a spirituall a Iohn 6.57 1. Cor. 5.8 ioy in God and the increase of our b 1. Cor. 10.17 communion with Christ for this dependeth vpon the confirmation of our faith XV. Againe
it is very manifest that the body of Christ is not eatē with the 1 Transubstantiation mouth and that his body is not contained 2 Consubstantiation in the bread of the holy Supper for that a Act. 3.21 heauē must containe him vnto the day of iudgement Neither may we say that the body of Christ is euery where that it may be in heauen at one and the selfe same time here on earth also in the bread of the Lordes Supper for it euer retaines that propertie of a mans body which is to be finite for Christ was made like vnto vs in all b Heb. 2.17 things c Heb. 4.15 sinne onely excepted XVI Againe if the body of Christ and the bloud of Christ were cōtained vnder the formes of bread and wine the one part must be necessarily seuered from the other and so Christ must dye againe But Christ dyeth a Rom. 6.9 no more XVII Now that the bread of the Lords Supper is not transubstantiated into the body of Christ but that the substaunce of the bread remaineth after the wordes of consecration it may appeare for that Christ would teach by this bread as by a verie apt similitude that his flesh is a Iohn 6.55 spirituall meate therefore it must necessarily be very bread that we may assuredly conclude that our soules are as truly fed with Christ crucified for vs as our bodies are truly fed with that bread which there is broken for vs and giuen vs. Againe Christ commanded all the faithfull to eate of one b 1. Cor. 10.17 bread to teach that they all c Ibidem are as one bread or as one body therefore it must be very bread that the similitude may continue that like as of many grains or masse one substance is made so one bread so the faithfull being many hauing one spirit of faith to knit them vnto Christ and one spirite of loue to knit them one with another are made one Church as one body in and through their head Iesus Christ XVIII And like as neither the water of Baptisme is chaunged nor that water which streamed from the a Num. 20.10.11 rocke being smitten with Moses rod was chaunged into the bloud of Christ and yet both Sacraments of the same So in like maner the wine in the Lords Supper is not changed into the bloud of Christ wherof notwithstanding it is a Sacrament as Christ ordained and appointed XIX And yet we do not goe from the verie words of Christ but desire to giue them their naturall sense and meaning XX. The verie naturall sense of the words of Christ doth depend vpon a Metonymie or trope whereby the name of the thing signified that is the bodie is attributed to the signe which is bread and so for the cup and bloud of Christ in like maner XXI This Metonymicall or Sacramentall phrase is vsed euerie where in Scripture where the holy Spirit speaketh of Sacraments For we may not otherwise vnderstand these places as where it is sayd that circumcision is the a Gen. 17.10 couenant of God the paschall lambe is b Exod. 12.11 and 27. the Lords Passeouer in Aegypt and the c Leuit. 6.30 c. sacrifices of the Law are sayd to expiate the sinnes of the people and that the rocke which gaue thē water to drinke in the wildernesse was d 1. Cor. 10.4 Christ XXII The holy Spirit vsually retaineth this maner of speaking in all Sacraments for two causes principally first to helpe vs against our ignorance dulnesse and the blindnesse of our hearts for if the Lord spake not on this maner we would but only fasten our eyes and our hearts vpon the bare signes and ceremonies and content our selues as haue hypocrites in all ages with bare and emptie shadowes without faith Psal 50. feare repentance obedience or any reuerence of the holy couenant Therfore I say the Lord first speakes on this wise to lift vp our hearts and soules by faith to behold consider and to feede vpon the things signified The second cause of the vse of this phrase in the Sacraments is for that the verie truth is so there is a reall presence of the signe and the thing signified to the beleeuer for as he doth bodily and really participate of the signe Sacramenta sunt signa exhibentia non significantia tantū so doth he spiritually as really receiue and feed vpon the thing signified XXIII And thus speaketh Augustine also lest any thinke of this as of some new inuētiō If Sacraments had not a certaine similitude of those things of which they be Sacramēts a Epist 23. ad Bonifac. surely they should be no Sacraments and by reason of this likenesse they haue often the names of the things which are signified by them Therfore as the Sacrament of the body of Christ is after a certaine manner the body of Christ the Sacrament of the bloud of Christ the bloud of Christ so the Sacrament of faith is faith Whereas they obiect that it is not like that when Christ would minister vnto his Apostles a speciall comfort in aduersitie that then he should speake darkely and doubtfully the matter it self sheweth that this metonymicall phrase seemed not hard or obscure vnto the Apostles for if they had not thought that the Lord called the bread his body because it is a liuely true signe Sacrament thereof out of all question they had bene much troubled disquieted with so prodigious a matter which necessarily followeth from the literall sense of the word this may yet better appeare for the same verie time they could not well conceiue and vnderstand more easie and common a Ioh. 14.5.8 c. 16. v. 17. argumentes Therefore I say for that they were not troubled with these wordes it is manifest that they vnderstood them metonymically after the maner of the Scripture the rather for that a little before they had eaten of the lambe which in the same sense was called the passeouer for that it was a symbole of that memorable passeouer wherein the Angell b Exo. 12.27 of the Lord smiting all the first borne of the Aegyptians did passe ouer the houses of the people of Israell by which occasiō they were brought out of Aegypt and so freed from that extreme bondage XXV They spend here wind in vaine to obiect the omnipotencie of God to shewe that the bodie of Christ may be both in heauen and in the Sacramentall bread at one and the same time For the question is not here what God can do but what he will do and what his will and good pleasure is And his will is that Christ be like his brethren in a Heb. 2.17 all things sinne onely b Heb. 4.15 excepted Therefore his will is that he haue a true bodie that is a finite bodie and limited in place Againe albeit God be omnipotent yet can he not
Prou. 8. v. 15. Wisedome that is the sonne of God speaketh By me kings raigne and princes decree iustice Dan. 2. v. 21. God taketh away kingdomes setteth vp kings Rom. 13. v. 1. Paule saith He that resisteth power resisteth the ordinance of God V. The office of the Magistrat is to be the a Deut. 17.18.19 keeper of both the Tables of Gods law therefore his principall care must be to set vp and to defend the b Deut. 15.5 2. King 23. 2. Chron. 29. pure worship and seruice of God Next to do iudgement c Ierem. 22.3 Psal 82.3 4. Rom. 13 3.4 Gene. 9.6 and iustice that is to punish the euill to defend and reward the good VI. Againe if neede so require the Magistrat is bounde to defend the subiect with a Deut. 20. Luke 3.14 Mat. 8.10 Act. 10.4 armes and those dominions which are committed to his charge VII Notwithstanding when Magistrates punish either their subiects or their enemies they ought to haue a speciall care that they giue no place to their owne affections but respect onely the discharge of their dutie VIII The Magistrate may by good right require and demaund of his subiectes a Ro. 13.6.7 tributes and customes and he may vse the same not onely for the discharge of his publike seruices but also for the b 1. Sam. 8.11 c. Gen. 44.22.23 Dan. 2.41 honour of his house and for the preseruation of his owne state and dignitie IX And thus farre of the Magistrate now for the lawes we must first obserue that God hath three kindes of lawes the law morall ceremoniall and iudiciall X. The summe of the Morall law is comprized in the a Exod. 20. Deut. 5. Decalogue consisting in the loue of God and the neighbour and for that it is an euerlasting rule of iustice it must continue euer in force XI The Ceremoniall law was the a Gal. 3.14 pedagogie of the Iewes vntill the coming of Christ and therefore Christ being come it is b Col. 2.16 Ephes 2.15 abrogated XII The Iudiciall law in as much as it was properly applyed to the Iewes bindeth not the Christian Magistrate yet in appointing the a Leu. 24.16 Deut. 13.5 punishments of grieuous sinnes it bindeth no lesse the Christian Magistrate at this day then it bound the Magistrates of the Iewes XIII And thus farre of the lawes The third part is of the subiectes The dutie of subiectes towards their Magistrates first is to esteeme of them and a Rom. 13.7 reuerence them as the ministers and messengers or b Rom. 13.4 vicegerents of God next with readinesse of minde and in all obseruance to c Ibid. v. 1. and 5. 1. Pet. 2.13.14 obey them Lastly not to intermeddle with publique affaires nor to d 1. Pet. 4.15 enterprise anie thing without their commission XIIII They are bound also to obey them that vniustly a 1. Pet. 1.18 Ier. 27.12 and tyrannically rule ouer them so long as they commaund nothing that God hath forbidden and forbid nothing that God hath commaunded for in this case we must keepe that rule of S. Peter VVe must obey b Act. 4.19 and 5.29 God more then men and that rule of Christ c Mat. 22.21 Giue vnto Caesar those things which are Caesars and vnto God those things which are Gods A SVPPLEMENT OR ADDITION FOR THE CLEERING AND opening of the doctrine of the Lords Supper WHEREAS our Lord Iesus Christ the 6. of Iohn saith in expresse words that his flesh is a Ioh. 6.55 meate indeed his bloud is drinke indeed And againe b Ibid. v. 53. Vnlesse ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you For the right vnderstanding of these wordes and doctrine which at the first sight seemeth so strange and to the Capernaites whom Christ then taught most repugnant to all reason and that the same may minister cōfort vnto our soules which is the right end and vse of this celestiall veritie two questions principally must be cōsidered The first is VVhat kind of meate the flesh of Christ is The second How or in what maner this meate is to be eaten The same question may be made also cōcerning the cup as VVhat kind of drinke the bloud of Christ is and in what maner must we drinke the same Now then as concerning the first question If the flesh of Christ bee meate indeede as is before shewed it must be either a corporall or spirituall foode Corporall foode is that which nourisheth him bodily that feedeth thereupon and this to speake after the vsuall maner and properly is called meate Spirituall food is that whereby the soule or spirit of him which eateth is fed and nourished and this is called meate improperly tropically metaphorically because it hath the likenesse of meat properly so called For like as by natural food so properly called the bodie is nourished and sustained so by that spirituall meate the spirit and soule of man is cherished as nourished The same reason and description may be giuen of the corporall and spirituall drinke And now it is certaine that neither the flesh of Christ is a corporall food nor his bloud corporall drinke for that no bodily substance is fed preserued either by the flesh or by the bloud of Christ For to effect this the flesh of Christ must bee eaten with the mouth chewed with the teeth swallowed vp digested and so turned into that nourishing * Chilus iuyce in the stomach whereof bloud is ingendred and so deriued or sent into all partes of the bodie to be vnited thereunto or altred and chaunged into the substance thereof that the body may receiue his growth and preseruation therby And so in like maner the bloud of Christ if the bodie were to be nourished thereby must be drunke vp with the mouth swallowed c. But these things are against all reason and horrible to be spoken And this was the verie cause why the Capernaites did so tremble at the speech of Christ touching the eating of his flesh tooke it so in euil part saying c Ioh. 6.52 How can this man giue vs his flesh to eate and againe d Ibid. v. 60. This is an hard saying who can heare it For they vnderstood Christ to speake those words of a bodilie food which were to be taken with the mouth for the nourishment of the body Wherefore seeing that it is manifest by these absurde consequents that the flesh of Christ is no meate for the body it followeth that it must be a spirituall foode and his bloud spirituall drinke whereby the spirite and soule of man is fed and preserued vnto life euerlasting like as mans body is nourished and kept in this temporall fraile life by corporall meat and drinke And this Christ himselfe seemeth to haue said in these wordes It is e Ibid. v. 63. the spirite that
quickneth the flesh profiteth nothing the wordes that I speake vnto you are spirite and life And whereas the most of the best interpreters of these times expounde these wordes of Christes Deitie as if the same were vnderstood by the word spirite so that Christes meaning as they say is that the power of quickning doth proceede from the Deitie of Christ so that his flesh hath power to quicken vs as it is the flesh of the sonne of God crucified for vs. This exposition no doubt is sound and good yet I thinke this be the most simple and naturall sense if by the word spirit we vnderstaÌ„d the holy Ghost that the meaning should be thus my flesh which I said must be eaten to attaine eternall life profiteth nothing to effect this if ye eate the same corporally as you Capernaites vnderstand me but it is the spirit which quickneth that is the holy Ghost quickneth the harts of the faithfull and nourisheth them vnto life euerlasting by working in them effectually to beleeue in me and so to eate my flesh and to drinke my bloud spiritually that is by faith whereby they are well assured that my flesh was crucified for them and my bloud shed for them for the remission of their sinnes The wordes therefore saith he which I speake vnto you of the necessitie of eating my flesh to attaine eternall life these wordes I say are spirite and life that is must be vnderstood of the effectuall working of the holy Ghost in the harts of the elect to worke eternall life in them euen by faith Moreouer for the better vnderstanding of this point in what sense the flesh of Christ is and may truly be said to be our spirituall foode we must expresse also in what manner it is made meate for vs. And this Christ taught vs in very plaine wordes in that Sermon where he saith I am that f v. 51. liuing bread that is the quickning bread or that bread that giueth life which came downe from heauen If any man shall eate of this bread he shall liue for euer and the bread that I will giue is my flesh which I will giue for the life of the world In these last wordes which I will giue for the life of the world Christ sheweth in what maner his flesh should be foode for vs and that is in that he will giue it vnto the death for our life that is to merite for vs life euerlasting offring it as Priest himselfe a holy sacrifice to God his father And that this is the naturall sense of this relatiue * Quam ego dabo which in this place as if the Lord had said quatenus cam dabo in that or for that I shall giue it it is verie manifest by the matter it selfe which is handled in that place For if we shall not so vnderstand those wordes as tending to declare the former maner of that thing which is here intreated then that word must note some diuision of a generall into specials as if Christ had two kindes of flesh of which the one he would giue for the life of the world the other he would not giue But this interpretation is manifestly false and contrary to the articles of our faith wheron we ground the truth of Christes incarnation Therefore that exposition of the relatiue which in this place is verie true and natural and vsed to declare the forme and manner of that thing which is there proposed or disputed vpon And the very same interpretation is there of the words of the Lord in the institution of his holy Supper where of that bread broken he speaketh on this wise This is my bodie which is giuen or broken for you that is in * Quatenus asmuch as or for that it is broken or giuen for you For that holie bread or as Paule calleth it that bread of the Lord is not simplie the Sacrament of the Lordes bodie that is doth not simplie signifie and testifie that the Lord hath a true bodie but signifieth and testifieth that the Lords body is broken or giuen for vs that is was offred on the Crosse with the feeling of Gods wrath to make satisfaction for our sinnes And in like manner must we speake and thinke of the other wordes which the Lord pronounced of the holy cup or wine saying This is that my bloud of the new Testament or couenant which is shed for you and for manie for the remission of sinnes that is in asmuch as or for that it is shed c. By the premisses it is now manifest that the flesh of Christ hath in it the nature of meate not simplie but in a certaine respect that is in asmuch as it was crucified for vs. Like as the body is said to be visible in respect of the colours thereof Now concerning the second question in what maner we eate the flesh of Christ and drinke his bloud I answer Such as the meate and drinke is such must be the maner of the eating and drinking thereof but the flesh of Christ is spirituall meate and his bloud is spirituall drinke as is aforeshewed Therefore the flesh of Christ is eaten spiritually or in a spirituall manner and his bloud is drunke also in the same manner Now to eate the flesh of Christ and to drinke his bloud spiritually is to eate with the mouth of the spirite that is of the soule to wit by faith Again to eate the flesh of Christ by faith and to drinke his bloud is nothing else but to beleeue in Christ or to beleeue that the flesh of Christ is crucified for thee and that his bloud is shed for thee for the remission of thy sinnes This Christ himselfe sheweth in the same Sermon where he propoundeth two propositions or sentences signifying one thing which are these he that beleeueth g v. 47. in me hath eternall life and h v. 54. he that eateth my flesh and drinketh my bloud hath eternall life The matter also and argument there handled requires this interpretation of the words of Christ for if he meant by that phrase of eating his flesh one thing and by that of faith another thing then this consequent would follow we must haue not one but two wayes to life euerlasting one by eating the flesh of Christ the other by faith But the way to eternall life is but one which is Christ alone receiued by faith or faith in Christ our Sauiour both come to one effect And yet the better to vnderstand this point consider a little what the nature of faith is And this is knowen by his next and proper obiect which is the Gospell or that testimonie which God hath giuen vs of his loue and grace for and through Iesus Christ for faith resteth vpon the Gospell as the blessed and infallible testimonie of God And the Gospell testifieth of Christ that is of his person and office and of all his benefites towardes vs that is to say that Christ is the only begotten sonne of God which for our sake and for our saluation came downe from heauen and was made man of the virgine Marie that he liued an holy life according to the law of God and hath brought vnto vs from the bosome of his father the counsell of God concerning our saluation who being righteous suffered for vs that are vnrighteous vnder Pontius Pylate was crucified dead c. And like as the Gospell testifieth these things vnto vs so the Sacramentes also testifie the same for they are seales of the Gospell and as it were a Gospell seene and a Gospell felt He therefore that beleeueth these holy testimonies of God in so doing he spiritually feedeth vpon the bodie of Christ spiritually drinketh the bloud of Christ And thus doth Augustine De doctrina Christ Lib. 2. cap. 16. expounde this place of Christ Vnlesse saith he ye eate the flesh of the sonne of man and drinke his bloud ye haue no life in you He seemeth to commande a horrible fact and a thing most detestable It is a figure commanding vs to communicate with or to become partakers of the Lordes passion and to lay vp sweetely and comfortably in memorie that his flesh was crucified and wounded for vs thus saith Augustine After the same maner doth Mr Iohn Caluin that famous diuine of our age lay open those wordes of Christ in his booke of Institutions the 4. booke Chap. 17. sect 5. FINIS R D DEVS â—â—â—â—T ASTRIS
4.19.16 2. Tim. 3.15.16.17 Iohn 5 39. Chap. 20.31 teach the people of God the pure worship of God and what is mans true happinesse Sometimes it is called Gods written word and the sacred Scriptures sometimes without an epithet the Scriptures and in the singular number the Scripture somtimes in Latin Biblia of the Greeke word in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bookes but this name other nations also vse in the singular number Bible II. The holy Scripture is diuided into the bookes of the old and of the new Testament or couenaunt for that it was written partly before partly after the incarnation of Christ The first part is called bookes or writings Propheticall the second Apostolicall III. In the old Testament are numbred 24. bookes yet so as we count the storie of Samuell of the Kings and of the Chronicles and the 12. small Prophets to haue but one seuerall booke in euerie story as may appeare in this table folowing â— Genesis or the 1. booke of Moses â— Exodus or the 2. booke of Moses â— Leuiticus or the 3. booke of Moses â— Numeri or the 4. booke of Moses â— Deuteron or the 5. booke of Moses â— Iosua â— Iudges â— Ruth â— Samuels 2. bookes commonly called 1. and 2. of Kings â— Kings 2. bookes called also 3. and 4. of Kings â— Chronicles 2. bookes â— Ezra â— Nehemia â— Hester â— Iob. â— The booke of Psalmes â— The Prouerbes of Salomon â— Ecclesiastes or the Preacher â— Canticles or Song of Salomon â— Esayah â— Ieremy ad here his Lamentations â— Ezechiell â— Daniell 24. The small Prophets 12. 1. Hosea 2. Ioel. 3. Amos. 4. Obadaiah 5. Ionas 6. Michah 7. Nahum 8. Habacuc 9. Zephaniah 10. Haggai 11. Zachariah 12. Malachi The bookes of the new Testament are 27. which are these 1. The Gospel according to S. Mathew 2. The Gospell according to S. Marke 3. The Gospell according to S. Luke 4. The Gospell according to S. Iohn 5. The Actes of the Apostles 6. Pauls Epistle to the Romaines 7. Epistle 1. to the Corinthians 8. Epistle 2. to the Corinthians 9. Epistle to the Galathians 10. Epistle to the Ephesians 11. Epistle to the Philippians 12. Epistle to the Colossians 13. 1. Epistle to the Thessalonians 14. 2. Epistle to the Thessalonians 15. 1. Epistle to Timothie 16. 2. Epistle to Timothie 17. Epistle to Titus 18. Epistle to Philemon 19. Epistle to the Hebrues 20. The Epistle of S. Iames. 21. 1. Epistle of S. Peter 22. 2. Epistle of S. Peter 23. 1. Epistle of S. Iohn 24. 2. Epistle of S. Iohn 25. 3. Epistle of S. Iohn 26. Epistle of Iude. 27. The Reuelation of S. Iohn IIII. This Scripture or the word of God â—â—ntained in this Scripture is the a 2. Pet. 1.19 rule â—th of faith and life for all the true worshippers of God because God is the b 2. Tim. 3.16 2. Pet. 1.21 auâ—our of it who cannot lye and hath authoritie to commaunde all men and â—herefore auncient writers call them â—ookes canonicall or Canonicall Scripâ—ures Vnto this volume also are vsually annexed certaine other bookes which are â—alled Apocrypha that is bookes kept hid 〈◊〉 secret for that we must not bring these 〈◊〉 light when we are to confirme any doctrine concerning faith or Gods worship by diuine testimonies V. And as for the absolute authoritie of this Scripture it consisteth in those very words wherein it was first written for that the same words were spoken a 2. Tim. 3.16 2. Pet. 1.21 by the holy Ghost vnto these holy writers and they arc Hebrue in the old and Greeke in the new Testament The translations or interpretations of other languages haue their credit and authoritie as they be founde to agree with the first fountaines whence they are deriued VI. And albeit this Scripture ought to be receiued of all meÌ„ for that it came by the inspiration of Gods spirit and is of credit sufficient of it selfe yet before the same be sealed in our harts by the a Es 39.21 Iohn 14 26. and 15.26 â—6 13 Rom 8.16 1. Ioh. 2 27. chap. 5.6 holy Ghost we cannot haue any certain knowledge of the power thereof that so we may with full assurance trust thereunto VII And yet we finde certaine proofes as â—ans reason can conceiue good for the confirmation of the Scripture vnto vs as these folowing the maiesty of that heaueÌ„ly doctrine the simplicitie puritie and excellencie of the stile the consent also of all partes the admiration whereunto it calleth vs the antiquitie of the bookes so many and so wonderfull miracles the admirable complement of all Prophecies the diuine preseruation of these bookes against the furie of the enemies the conâ— of the Church the bloud of Martyrs and lastly the common state and conditioÌ„ 〈◊〉 those men which first writte the same VIII And albeit the coÌ„sent of the Church be â—great argumeÌ„t to commende the authoâ—ie of the Scripture vnto vs yet the Poâ—sh assertioÌ„ is false that the authoritie of â—he Scripture doth haÌ„g vpoÌ„ the iudgmeÌ„t of the Church as if we could not beleeue â—he Scripture or as if the Scripture were â—ot to be trusted if the iudgement of the Church did not moue vs thereunto by testifying that these are the holy Scriptures and commaunding vs to reuerence them as the truth IX Neither yet doe we here despise the iudgment of the Church wheÌ„ we ascribe not therunto that which is due vnto God which is to assure vs of the truth of this celestiall doctrine We must I graunt highly esteeme of the testimonie of the true Church For the Church as a Notary keepeth the holy Scriptures and discerneth the true Scriptures of God from the false as the goldfiner trieth and discerneth gold froÌ„ copper by his touch-stone and as a skilfull man can teach vs to know good coyne which the ignorant knoweth not Againe the true Church as a coÌ„mon cryer doth publish the Scriptures and lastly doth rightly interpret the same X. Forasmuch as the onely Hebrue text in the old Testament and the Greeke in the new is autheÌ„ticall hath absolute authoritie the Councel of Trent consequeÌ„tly must erre where it giueth caution to â—ld the Latin old vulgar edition as authenticall in all publique readings dispuâ—ations sermons and expositions and that no man be so bold or presume to reiect it vnder any colour XI And seeing the Scripture is giuen to instruct vs concerning Gods worship â—r saluatioÌ„ those phantasticall wits must â—re which laying aside the Scripture flye â—nto reuelations XII And whereas the scope of God in the scripture is to teach men concerning his holy worship and mans true happinesse it foloweth then that it is so absolute perfect that it containeth all things needfull â—or this end purpose For otherwise we should say that God himselfe doth not atâ—ine that which he purposed and this to speake is against the omnipoteÌ„cy of God XIII If the
vs in his good time appointed VIII The narration containeth six petitions the first three do in speciall manner concerne Gods glory the other three respect our owne benefite and good IX In the first petitiō Hallowed be thy name we are commaunded and taught to aske that which in the third Commandement we are commanded to do that is that we neither thinke nor speake of God but with great reuerence and so in like manner of his word and of his workes X. In the second petition Let thy kingdome come we beg first that God by the grace of his holy spirit would represse the corrupt affections of our nature and forme all our senses to the obedience of his will next that he would curbe and bridle the wicked which fight against his kingdome and that he would gather vnto himselfe his elect and preserue his Churches that he would cast downe the enemies of his Church and cut them short in all their attempts and desires and lastly that in his good time he would make vs partakers of his glory and heauenly blisse XI The third petition is Thy will be done in earth as it is heauen This petition is added to the former for declaration sake to helpe our ignorance for then and there God raigneth in the world where men submit themselues to be ruled by his holy will reuealed in his word We aske here therefore that the holy spirite would rule our harts and teach vs that we may learne to loue that which God loueth to hate that which he hateth that so we may yeeld vnto him a chearefull and willing obedience as his blessed Angels do in heauen XII The fourth petition is Geue vs this day our dayly bread In this petition we commende our bodies to Gods prouidence desiring that he would feed chearish and preserue them And this petitiō the Lord hath set before the other two following which concerne not earthly and corporall blessings but spirituall and heauenly to helpe our dulnesse and weaknesse that so by degrees he might lift vp our mindes to seeke after those greater blessings And here we be willed to aske of God our bread that is such as it shall please our heauenly father to giue vs for the sustentation of our life where we see this petition is as necessarie for the rich as for the poore Lastly these wordes this day or euerie day and this Epithet dayly serue to moderate our affections and desires in these transitorie blessings XIII The fift petition Forgiue vs our debtes as we also forgiue our debters by the word debtes he meaneth our sinnes for that we owe the punishment of them vnto God and this Christ himselfe hath borne for vs in his death vpon the crosse and so hath obtained the pardon of sinnes for vs. We begge that the heauenly father would impute vnto vs that satisfaction obedience of Christ worke in vs a sense a feeling of this imputation that so we may sweetly rest in his fatherly fauour in Christ and in his loue purchased for vs in and by the sufferings of Christ To this petition is annexed an argument drawen from the like example that is the example of our remission in pardoning our neighbour his trespasses The reason of which exāple doth not consist in the merite of our worke but in the promise of Christ saying For a Math. 6.14.15 if ye forgiue men their offences your heauenly father will also forgiue you But if ye doe not forgiue men their trespasses no more will your father forgiue you your trespasses By which wordes it doth manifestly appeare that they onely can be assured of the pardon of sinnes that are assured and know in their consciences that they haue pardoned their neighbours The reason whereof is this it can not be that any man pardon from his hart his brother Gods loue is cause of our loue our loue but a signe and effect of his loue vnlesse he first loue him now he can not loue his brother which first doth not loue God and no man can loue God which is not perswaded in his hart that God of his meere grace hath pardoned him all his sinnes by and through Iesus Christ And againe he that is assured of this he can not but loue God and his neighbour in for the Lord from which loue it can not be but the pardoning of all offences must proceede Lastly this argument is also noted with these wordes as and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Forgiue vs as we also forgiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Math. 6.12 and Luke 12. For euen we c. Wherefore this word also is not well omitted for we say commonly as we forgiue them that trespasse c. for as we also forgiue c. XIIII The sixt and last petition is And leade vs not into temptation but deliuer vs from euill Where we pray for the assistance of the holy spirite to ouercome the temptations of the deuill which is here called that euill or wicked spirite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that by his temptations for which cause he is called the tempter Math. 4.3 he troubleth and vexeth vs. XV. And thus far of the six petitions contained in the narration the confirmation followeth in these wordes For thine is the kingdome and the power and the glorie for ages or for euer in which wordes we shew wherefore we haue both such boldnesse to aske and trust to obtaine to wit for that God wil be glorified by hauing his kingdome and raigning in vs and for that also he can effect what he will in heauen and earth XVI The conclusion is contained in one word namely the word Amen which is here a word of wishing signifying as much as truth So be it or Let this be a truth Wherefore we desire that whatsoeuer we haue prayed for at Gods hands in the six petitions the same may be true effected by him And yet there is no inconueniencie to say that Amen here is a word of asseueration for that by faith we be assured that God hath graunted our requestes XVII As for the place of prayer God in times past had appointed first his a Exod. 26. and 40. Tabernacle then after that Salomons b 1. King 8. 2. Chron. 7. Act. 8.27 Luke 18.10 Dan. 6.10 Temple but Christ hath c Iohn 4.21 abolished this ceremonie of that holy place and Paule d 1. Tim. 2.8 biddeth vs pray in euery place And so Christ e Math. 6.6 cōmaundeth vs to pray in our secret chambers and himselfe went vp to the f Mat. 14.23 mountaine alone to pray And Christ also doth approue a publique place of cōmon prayer when he saith VVhere two or g Mat. 18.20 three are gathered together in my name there am I in the midst of them XVIII There is no certain time in the new Temēt appointed for prayer yet is it profitable that euery man appoint himself some a Dan 6.10
Psal 55.18 Act. 10.9 ordinarie and speciall houre for prayer as in vprising before and after meats and when we go to rest so that this obseruation of ours be voyde of superstition and then specially are we bounde to apply our selues to prayer when we see our selues or our brethren in any b Psal 50.15 Ioel. 2. Ierem. 6.26 Est 4.3 16. dangers or in any speciall wants againe we are also bounde to render thankes humbly vnto God whē we haue receiued any speciall benefite at his handes c Exod. 15. Iude. 5. Psal 9.30.34 c. XIX Moreouer the lifting vp the voyce in prayer or singing or gesture of the body as a Ephe. 3.14 kneeling b 1. Cor. 11. couering the face the c 1. Tim. 2.8 lifting vp of hands and eyes d Iohn 11.41 towardes heauen doe not simply commende any mans prayer but so far these things please God as they proceede from the true e Luke 18.11 and 13. affections of the hart XX. Againe we must take heede that we prescribe not or appoint any certaine a Mat. 20.21 Iude. 7.19 circumstances vnto God for we must giue him b 2. Sam. 15.26 leaue to graunt and performe our requestes in what manner time and place it pleaseth him XXI Lastly this also is to be noted that we a Luke 18.1 c. Luke 11.8 perseuer in prayer and that we consider not of the hearing of our prayers by our sense or feeling but by our faith For albeit we do not alwaies feele that God doth giue vs that we haue asked yet we must be assured that he doth giue will giue that which is good for our saluation CHAP. XVII Of Predestination I. APHORISME PRedestination we call the a Ephe. 1.4 2. Tim. 1.9 eternall decree of God wherein he determined with himselfe what he would haue done with b Rom. 9.20.21.22 23. euery man as concerning their eternall saluation or damnation II. This predestination hath two speciall branches The first is called election the other reprobation by a metonymie of the effect that is a change of a word properly signifying an effect to signifie the cause for election and reprobation are properly referred to man who being created is fallen and corrupted with sinne but metonymically the very decree of election reprobation is so a Ephe. 1.4 called III. Therefore we say with the Scripture that God in his eternall and a 2 Tim. 2. v. 19. Esa 46.9 Malach. 3.6 1. Thess 5.9 immutable coūcell hath once decreed whom in time to come he will b Rom. 9.23 aduaunce to glorie and whom on the contrarie he shall c Act. 1.25 Iohn 17.12 1. Pet. 2.8 Iude v. 4. giue ouer to condemnation IIII. This purpose we auouch was founded on the a Ephe. 1.5 Rom. 8.29 Mat. 11.25.26 Rom. 9.18 meere pleasure of God V. Moreouer whom God hath predestinate to saluation them also hath he decreed to make partakers of the meanes by which men come to saluation which meanes are their a Ephe. 1. recōciliation by Christ their b Rom. 8. effectuall calling and c Ibid. iustification And contrarily whom he hath predestinate to destruction them also hath he decreed not to make partakers of those meanes which tend to saluation but to leaue d Psal 81.13 them to themselues or to deliuer them to e Esa 29.10 Rom. 11.8 Sathan that both by his and their owne naturall instigation they may purchase to themselues damnation VI. The end or scope of predestination is is the glorie a Prou. 16.4 of God that is the glorie of his b Ephe. 1.6 and 12. Rom. 9.23 grace and mercy manifested in the saluation of the elect and of his c Rom. 9.25.26 iustice in the death of his sonne our mediatour the glory also of his d Rom. 9.17 and 22. power and e Rom. 9.22 iustice in the damnation of reprobates yea of his iustice both f Rom. 11.33 secret in their reiection and also g Rom. 1.18 manifest in punishing them for their sinnes finally the glorie of his most free h Rom. 9.15 8.20.21 power both in the condemnation of the reprobate and in the glorification of his elect VII The infallible testimonie of our election is our a Rom. 8.30 1. Tim. 1.1 effectuall calling when as the holy spirite by the preaching b Rom. 10.17 of the Gospell doth worke faith in Christ in the harts of his elect that thereby they may be c Rom. 8.30 Ephe. 1.7 iustified working also some beginning of new d 2. Tim. 2.19 obedience that they may be sanctified that so in time they may be fully e Rom. 8.30 glorified VIII And as the Lord a 2. Tim. 2.19 sealeth and marketh his elect by their vocation iustification and sanctification so by excluding the reprobate either from the knowledge of his truth or from the sanctification of his spirite as it were by certaine notes he sheweth what iudgement remaineth for them IX Neither yet may any rashly define or pronounce that he is in the number of the reprobate if the signes of election as yet appeare not in him for some are called a Math. 20.3 c. later then others yea the b Luk. 23.40 c. theefe on the crosse was not before the end of his life called wherefore we may despaire of none vnlesse manifest signes be shewed that he hath sinned to death that is against the holy c 1. Ioh. 5.16 spirite neither yet may any securely sinne in hope of mercy but euer remēber to d Heb. 3.7 day if ye heare his voyce harden not your harts for God is not mocked e Gal 6.7 X. There be two notable fruits of this doctrine the one that we may with humble adoration acknowledge how much we are bounde to God that hath vouchsafed to chuse vs so vnworthy out of the a Rom. 11.35 companie of the damned and to aduaunce vs to the state of heauenly glory The other that we may with good b Rom. 8.31 c. 2. Tim. 2.19 assuraunce rest our selues on the vnchaungeable purpose of God touching our saluation and therfore be fully perswaded and assured thereof in Iesus Christ CHAP. XVIII Of the resurrection and of life euerlasting I. APHORISME ALbeit the doctrine of the resurrection seeme incredible in mans reason yet we that are Christians must beleeue it receiue it that is we must beleeue that the bodies of the dead shal be restored to their first state and their soules shall reenter them againe so they shall liue and rise againe at the last day II. This faith of ours is grounded on the a Dan. 12.2 Ioh. 5.29 c testimonies of the word of God who is almighty and can not lye III. But of them that shall rise againe the estate shal be very vnlike For the godly shall rise to a Dan. 12.2
b Psal 43. much as lyeth in him to professe himselfe a member thereof and to keepe in holy communion felowship with it XV. It is called the holy Church partly because it is washed a 1. Iohn 1.7 Eph. 5.25.26 purged by the bloud of Christ partly because it is sanctified by his b Rom. 8.1 Eph. 5.26.27 Psal 15. holy spirit and by Gods grace hath a c Ephe. 4.13 growth in sanctificatiō vntill at length it be fully perfected which shal be when this life is d Phil. 3.12 chap. 1.6 ended CHAP. XX. Of the Ministers of the Church I. APHORISME ALbeit God alone inlighteneth and ruleth the harts of his elect yet because it pleaseth him herein to vse the a 1. Cor. 3.5 2. Cor. 5.20 Ministerie of men it is our partes with b 1. Cor. 4.1 Gal. 4.15 reuerence to embrace those things which by his seruaunts he teacheth vs for our good instruction and comfort II. The seruants of God or Ministers are some continuing and as ordinarie some but for a time and as extraordinarie III. In the old Testament the continuing and ordinarie Ministers of the Church were Patriarches Priests and Leuites the temporall extraordinarie the Prophets IIII. In the new Testament the perpetuall and ordinarie are a Ephe. 4.11 Pastours b Ephe. 4.11 Teachers the temporall and extraordinary were the c Ephe. 4.11 Apostles d Ephe. 4.11 Prophets and e Ephe. 4.11 Euangelistes V. God reuealed himselfe to the Patriarches as a Gene. 3. Adam b Ge. 6.7.8.9 Noah c Gen. 12.13.15.17.18.21.22 Abraham d Gen. 25.11 22. c. 26.2.3.4.5 Isaac e Gen. 28.31.32.35 Iacob f Gene. 37. Ioseph by apparitions visions and dreames and so gouerned their families VI. He prescribed certain lawes by Moses for the Priestes and a In Leuit. Leuites that so they might by them gouerne the Church of Israell VII But as for the Prophets he raised them vp a Es 6. Ierem. 1. Ezech. 2. c. extraordinarily to b Esa 1. c. instruct and to c Esa 2. excite the people and the Priestes if they erred or were negligēt in their duties these did also foreshewe what d Esa 3.29 c. punishmentes should fall vpon Gods people for their negligence and what e Esa 13. c. euils should come vpon their enemies for their destruction but principally they comforted the faithful with Prophecies of Christs comming and therfore they preach often of his f Esa 7.14 conception g Esa 9.6 Mich. 5.2 natiuitie h Esa 53. passion death resurrection and euerlasting i Esa 11.59.61 c. kingdome VIII And thus farre of the Ministers of the old Testament now touching the Ministers of the new Testament The Lord in the beginning of his kingdome raised vp a Mat. 28.19 Apostles b Act. 11.27 Prophets c Act. 8.5 c Euangelistes and whē the Churches were founded planted by them he ordained that Pastors and d Ephe. 4.11 Teachers should succeede and continue for euer IX The Apostles were a Mat. 4.18 c. Ioh. 1.37 c. Act 9. 22. immediatly called of Christ and sent into the whole b Mat. 16.15 Act. 9 15. Rom. 15.15.20 world that so they might set vp the kingdome of God in all places X. He raised vp also at this time Prophets who had speciall a 1. Cor. 14.29 c. reuelation and gifts for the interpretation of holy Scriptures and these did sometimes foreshew by the spirite any matter of waight which should come either on the b Act. 11.28 Church or to any c Act. 21.10 one of the faithfull XI Againe the Apostles had the Euangelistes for their a Act. 16.1 companions whom they tooke with them to supplie their absence in preaching of the Gospell and in b Tit. 1.5 establishing the Churches and such were c 2. Tim. 4.11 Luke d 2. Tim 4.5 Timothie and e 2. Cor. 8.23 Titus XII Then folowed Pastours and Teachers which the Church can neuer want XIII And thus farre of Churches offices which did consist in the Ministerie of the word There be two other ordinarie also which ought to remaine euer in this a Rom. 12.8 Church Church-gouernement and the care of the poore XIIII Church a 1. Cor. 12.28 Gouernours are chosen men set ouer the people for b 1. Cor. 5. correction of manners assistantes with the Bishops and Pastours XV. The care of the poore partly belongeth to the Deacons a Act. 6.3 1. Tim. 3.8 c. or Collectors that distribute the almes partly to them which visite the sick such in Paules time were certaine b 1. Tim. 5.9 auncient and honest widowes XVI And thus farre of the duties of Church officers now as touching their calling these foure points are to be obserued first what kinde of persons are to be called secondly how thirdly by whom lastly with what rite or ceremonie they must be ordained XVII As concerning the first I say that Bishops and Pastours and Teachers are to be chosen that are of sound a 1. Tim. 3.2 c. doctrine and b 1. Tim. 3.2 c. holy life fit and c 1. Tim. 3.2 c. able to teach The d 1. Tim. 3.8 c. gouernors also must be furnished with good giftes wisedome and iudgement to discharge their duties XVIII Secondly in this election ordinance of the Ministers of Christ men must proceede in a religious feare and testifie the same before by a Act. 15.23 Act. 13.2.3 fasting and prayer XIX Thirdly they must be men approued and knowen of the a Act. 1.15 c. Act. 6.2 c. gouernors for knowledge and learning which haue a good name in the Church amōg the faithful for life and conuersation XX. Fourthly they were ordained in times past by the Apostles and their successors with a Act. 13.3 1. Tim. 4.14 2. Tim. 1.6 1. Tim. 5.22 imposition or laying on of handes which rite for comelinesse and order sake may well be obserued in these dayes so that we put no opinion of necessitie or of worship therein CHAP. XXI Of Church discipline and gouernement I. APHORISME ECclesiasticall cēsure or Church discipline is a a 2. Tim. 3.16 Mat. 18.15 2. Cor. 2.6 2. Thess 3.15 brotherly b Mat. 18.15 1. Cor. 5.11 2. Thess 3.15 correction according to Gods word wherby the faithfull are stirred vp to do their duties and so they further the saluation one of another II. This discipline is either common or proper common whereunto all ought to be subiect proper which pertaineth to the Ministers of the Church onely III. The common discipline doth respect a Mat. 18.15 16.17 three degrees in priuate or secret sinnes The first is that he that hath sinned be admonished and reproued priuatly of him to
effect contraries as that any thing at one time both be and be not for that he can not c Tit. 1.2 Heb. 6.18 lye nor denie d 2. Tim. 2 13 himselfe for this is against his nature And these propositions or sentences are meere contradictorie Christes bodie is a true bodie Christes body is not a true bodie but an infinite XXVI Neither yet shall this helpe the aduersaries to say that vnlesse it be graunted Christes bodie is euery where it will necessarily follow that it is seuered from the diuine nature which is euery where and whereunto it is personally vnited for although Christs body be not euery where but contained in one certaine place yet neuerthelesse it is euer personally vnited to the Deitie of the word for the personall vnion doth not make equall the humane nature with the diuine or change the properties of the diuine nature into the humane Christ is that word Iohn 1.1 that the humane nature may haue the same proprieties with the diuine but is such an vniō as that therby the humane nature subsisteth in the person of the word so that it is as a part thereof neither hath it by it selfe or without the word any subsisting Therefore well spake the fathers in the Councell of Chalcedon The difference of natures in Christ is not taken away because of the vnion of them but rather by this doctrine of the vnion of natures we learne that the proprieties of both natures are kept as concurring and meeting together into one person or * Hypostasis substance XXVII Seeing therefore the bodie of Christ is finite and taken vp from earth to a Act. 19.10.11 heauen and must be contained there vntill the b Act. 3 21. 1. Cor. 11.26 day of iudgement it followeth that it is not in all places nor in the Sacramentall bread included XXVII And albeit we say that Christes body is in heauen and no where else according to the true proprietie of a body yet we tye it not to any certaine place in heauen but we iudge him to be there free as it beseemeth and is conuenient for that celestiall glory which to search into we deeme also to be a vaine and bold curiositie XXIX Whereby it is very manifest that they slaunder vs which say that we tye the body of Christ to a certaine place in heauen XXX And whereas yet they say that albeit Christs body be in heauen visible yet this letteth not but that it may be in the Sacramentall bread in an inuisible manner first they can not proue this by the Scriptures next they speake flat contradictories against themselues when as they say that Christ is in the bread really substantially corporally if that be so he must be there also in a visible manner For whatsoeuer humane bodie is any where substātially the same is there also visibly For this visibilitie is a propertie which cā not be seuered from the substaunce of mans bodie For this cause Christ when he appeared after his resurrection to his Apostles desired to a Luk. 24.36.37.38.39 proue that his very body was there present substantially he reasoneth if so I may speake frō the * That which may be seen visibilitie and * That which may be touched felt palpabilitie thereof and so appealeth to the very senses of his Disciples that they might testifie the truth of his resurrection XXXI And whereas yet they make an other exception that it is vnmeet to submit the nature of a glorious body to the lawes of common nature that makes nothing to proue the inuisible presence of Christes bodie in the Sacramentall bread For the glorie a Luk. 23 36 c. Act 7.55.56 1.9.10.11 hath not abolished the truth of the bodie wherein the visibilitie thereof is contained Next this also is to be considered that in that first Supper of Christ with his Disciples that his body was not yet glorified and there is none other celebration of the Lordes Supper now then was at that time XXXII And albeit we deny the body of Christ to be included in the Sacramentall bread yet we say not that Christ is altogether in euery respect absent from his holy Sacrament or that the bread wine be but bare and emptie signes For Christ is truly present by the grace of his holy spirite where two or three a Mat. 18.20 are gathered togethe in his name and lifteth vp also euen to heauen vnto himselfe the hearts of the faithfull by the promise of the Gospell that they may contemplate there namely in the heauenly b Heb. 9.12.24 sanctuarie that his sacrifice which he offred for them vpon his Crosse and by faith feed thereupon vnto life euerlasting XXXIII Againe if the body of Christ be not in the Sacramentall bread it followeth also that we must not adore his body there but we must worship and adore him in heauē where a Col. 3.1 he sitteth at the right hand of God the father whither also in elder ages in the celebration of the Lordes Supper the people were inuited when they were put in minde of the place with sursum corda lift vp your harts vnto the Lord. XXXIIII Neither must the Lordes Supper be a diuine action performed by the Minister of the Church alone but the Pastor must declare and lay open with a good voyce and in a plaine manner what the misterie thereof is vnto the people XXXV In like manner we must reiect priuate communions as when this Sacrament is administred to particular persons readie to dye without any congregation or companie of the faithfull to be partakers with him of that holie communion for the Apostle speaking of the celebration of the Supper saith a 1. Cor 11.20 when ye meet together againe for that this Sacrament is a speciall symbole of the communion of Saintes and this the Apostle meaneth where he saith for b 1. Cor. 10.17 we that are many are one bread and one body because we all are partakers of one bread XXXVI The worthinesse of the communicants consisteth in this that they a 1. Cor. 11.28 acknowledge and bewayle their owne vnworthinesse and by faith call vpon God that he will of his grace and mercy in Iesus Christ make them worthy XXXVII Yet to speake more distinctly plainly to the vnderstanding of the ignorant to the end they may come prepared and aduisedly to the holy Communion and for that the abuse of this holy Sacrament is one cause of all these iudgements which are past and haue consumed many and yet are still threatned against vs therefore the vnworthy receiuers which dishonour God hurt and hinder their owne saluation and prouoke Gods wrath against his Church and people they are these which follow XXXVIII 1 In the first place I set all Atheists mē without God without a Ephe. 2.12 Psal 14.1 Christ or any Religion meere Epicures in the world therefore ought they to