to our seeing feeling receiuing c. they do more prouoke faith kindle faith strengthen faith to the receiving of Christ The inward matter is Iesus Christ crucified who was sealed vp consecrated by the father himselfe and the holy Ghost yea by his own praier to the work of our mediation neyther is he here barely offered but offered givē and received as the ratifier of the whole covenant of God by his death especially to justification so full redemption for ever He must therefore be so seene here so received here by faith being received so applied as we may feel these fruits conveighed to vs from him this is the whole substantiall order of Sacraments set foorth at large and nowe followeth to bee prooved and applied to vse First therefore that ther are these two principall and substantiall things in the whole nature of the Sacraments it is most plaine when he saith Yee haue bene baptized into one bodie you haue bene made to drinke vnto one spirituall drinke Lo then not water but washing you haue bin washed and then so as ye came to be one bodie in Christ to communicate in all his benefits and so you haue bene made to drinke outwardlie but therewithall and thereby as by an instrument the spirituall drinke is deliuered out of Christ Now to come to the particulars that the Ministers of God must be the first outward person here it is plain for whē the very nature of washing or giving drink doth require a person to wash and to giue drink a holie washing doth require a holie person to put a difference betweene this washing and all other washings and giving drink By holie we mean that which is in a peculiar maner authorised blessed frō God though the Minister peradventure be of an evill life Mat. 23.25 Secondly when as the being of this work dependeth vpon the deliverie of the word from God hauing his authoritie which is solemne as Paule saith Ephe. 5.6 by the washing of water through the word the Minister being onely called of God to bee his Ambassador to be in steed of Christ to beseech vs to bee reconciled vnto God 2. Cor. 5.20 It remaineth that he of necessitie bee required Thirdly seeing they onely are the disposers of God his misteries they only can preach minister the Sacraments Fourthly as the firmnes of the seale standeth not onelie in the print or forme it maketh but especiallie that it bee set on by one that hath authority thereunto It is therfore much more in this case Lastly as ther is inwardly considered not onelie the thing given and received Christ but also faith that eateth it given and doth receiue from him vnto whom this honor properlie belongeth even one God in three persons especiallie in Iesus Christ God and man and to take this as offred from another is to denie God so in the outward work which must fullie answer to this is required he who beareth Gods person in this work and therfore can onlie consecrate offer and deliuer with authoritie the outward thing which answereth to the inward matter So that to receiue it frō another is to denie Gods ministerie and to giue the glorie of it there wher he hath not given it and to depriue our selues of this comfort that our heart may say Gods solemne voice speaketh his solemne hand offereth and giveth which is here the liuely stay of our faith And this is that that S. Iohn Baptist vrgeth Mat. 3.11 I Gods minister baptize you with water but he that cōmeth after me shal baptize you with the holy Ghost Where we see he plainelie layeth together and compareth sacramentally himself as Gods Minister representing Christ with the Father the Son and the holie Ghost who do inwardlie wash and baptize his outward washing with Christs inward washing Now that his works are to put apart or sanctifie by declaring Gods ordināce by praying for his blessing by giving thankes is plaine not only because that is required of everie one who giueth ordinarie food to his but especiallie because these creatures having no naturall properties given of God in them to work such an heavenly worke of representing offering vnto all trulie applying vnto the faithful Iesus Christ it must needes haue this propertie from the word of God it must bee received by praier acknowledged with thāksgiuing otherwise how shoulde it come if the worde gaue it not and how given by the word if by him not asked and conveighed how can the assurāce of this be witnessed to the glorie of God but with thanksgiving who is here the common mouth of God and the Church but the Minister Therefore he saith the washing of the water by the word Eph. 5.6 Therfore the breade of blessing which we break the cup of thāksgiving which is it thus blessed is the communion of the body bloud of Christ 1. Cor. 10. and not he that eateth that bread but hee that eateth this bread that is thus blessed and made holie c. eateth and drinketh his owne damnation And here we must learn against the Papists that it is no magical witchcraft which by the vertue of one word murmured in an vnknowne tongue cleane abolisheth the naturall substance of things but it is the plaine fruitful declaration of the promise of God and his institutiō which with their praiers doth giue these creatures another propertie thā they had although they keep their former properties substance still even that they might be such instrumēts as haue bene spoken of before So we doe not as they belie vs put no difference between these creatures thus dedicate to Gods seruice others We doe not denie a change onlie we allow that change which is according to Gods word hath fruite and commoditie with it that is that it doth not onlie now nourish or wash the body but is an effectual instrument of farther and more excellent things vnto the soule Here also wee must further note that although this dedicating of the creatures to their vse only be required of the minister as that being of such necessitie as if it bee omitted it destroieth the Sacrament yet the Lorde requireth a further thing of him in regarde of the greater glorie beautie power c. of this whole worke which is the liuely preaching of his worde For when the right order of the Lord hath bene kept the Church hath not bin wont to shut vp her solemne prayers without this worke So that Salomon saith of his time When thou goest into the Temple looke vnto both thy feet be more ready to heare than to offer the Sacrifice of fools Pro. 15. We see it hath bin a custom from old generations that every Sabboth whē they praied and Moses was read there should be preaching in their Sinagogues and the Apostles haue observed this Act. 2.42.46 We must not mervaile then if in this solemn work when the outward things are more effectuall by the
vnderstanding of the worde this bee required very straightly As I said before it hath ben the continual order of Gods Church therefore in the Passeover the first day seventh day were daies of holy convocation or assemblies wherin we haue shewed this worke was observed may further appeare by Nehem. 8.14.15.16 Therefore when the Apostles celebrated Baptisme Act. 8.12.38 Act. 9.17 10.16.15.32 And when they celebrated the Supper instituted by Christ Act. 20. this order was observed And S. Paule expreslie noteth it in Iohn Baptist that he first preached that they should beleeue in Iesus Christ that was to come and they hearing it were baptized c. Act. 19.4 Where we may note also the dutie of the Church which ought to giue especial good ear heed to hunger and thirst for it and to be quickened by it And this plainlie meeteth with a common errour that many desire often to come to the Lordes Table but care litle for the preaching of the worde of God which is as greate madnes as if one should looke much vpon the sealer of certaine writinges but neuer care to know the conveighāces of estate the covenāts and severall bondes conteined in thē the way how to come to the possession ratified and sealed vp by those seales The Ministers other works are that hee must offer deliver and apply according as is prescribed the outward creatures so that the water he must apply to washing the bread he must deliver to be eaten not to be worshipped kneeled vnto c. So that herein they must keep the order which they haue receiued frō the Apostles as they received it from Christ Therefore wee see the Apostle 1. Cor. 11. shutteth out all abuses in the Church of the Corinthes with this reason that which I received I deliuered and that which is grounded on our Savior his commādement Do this teach them to obserue whatsoeuer I haue commanded Mat. 28. in the end And therfore here al additions of new signes especially of crossing spitle milk salt oile of new actions as lifting vp adoring sacrificing c. doe al abhominablie pollute these holie sacramentes of God whose whole honour is that they remain vnto the Church of God in that simplicitie he left them And when no action here is worth any thing but by reason of Gods word which is sanctified to a profitable vse and made an instrument of the working of the holie Ghost it followeth that to bring in such additiōs of orders with their significations vses of the outward partes of the Sacraments is to command the holy Ghost to be at our beck to blesse our instruments c. which is to make our selues at the least equall to him in wisdom clean contrary to that in Nomb. 9. We should not follow our own waies eies after which we goe a whoring The other outward persons are the Ministers and the whole Church who must joine in praier quicken their faith by consideration of the covenant of God For God hath not prescribed the former works of the Minister that the Church in them should be idle which we may vnderstand even by this that the Scripture giveth the worke of prayer prophecying sacrifising and so now of administring of the Sacraments vnto the Church because in the prayer their heartes joine in the opening of the ordinance and covenant they are taught and in remembrance they are confirmed their hearts allow the worke In the action about the creatures they make their vse in the putting apart the water they behold the blood of Christ crucified yea himself al his deserving put apart as for a fellow member so for themselues and their baptisme receiued long ago nowe commeth fresh quickneth a fresh for as the scripture teacheth vs the fruite of that worke is not to be for a time but daylie Rom. 6.1.2.3 So no doubt when our hearts joine in this worke one for another it shal be thē very fruitful vnto our selues In the parents this is yet more who receiue after a sort the covenant of God specially concerning one part ratified in the flesh of their childrē In the supper al this is more liuely to all they ought to haue their faith stirred vp provoked cōfirmed c. by the putting apart of the creatures by the breaking noting out the bruising as Esai saith of christ for our sins The vse of the deliuering receiving c. hath already bin spoken of and shal be further hereafter Here therefore especially we must take heed that we account not our selues free to lean our mindes to other matters than are done of the Church till it come to vs. And thus wee haue seen the outward persons with the inward answering to them as hath bene touched in the particulars God to his minister the inward matter to the outwarde in the Church their works also haue bin considered in part Nowe the matter followeth which are the creatures of God put apart for that work which he hath ordained as water put apart to wash breade wine put apart to nourish refresh make glad the heart of man These having fitnes in them to that work can even provoke vs to the right vse of them as in the Euneuch to desire to bee baptized as soone as he came to the water in those to whom Salomon speaketh Pro. 7. who ought to be provoked when wisdome hath made ready her wine and furnished her table Nowe these instruments are outward signes being so set apart by the Minister as is afore declared being prepared offred deliuered receiued doe liuely represent and offer to al and seale vp the true beleever by faith God offering giuing the Church receiuing of Christ crucified the covenant of God all the promises of the same ratified in him vnto eternall life Here first we must consider the proportion and relation of the outward matter the application of the same The signes or outward things haue relation vnto Christ crucified and the covenāt of God ratified in him so the water which is a matter apt to wash vs doeth hold proportion with Christ who is apt to wash and cleanse vs 1. Cor. 6.11 So the bread and wine being matter fit to nourish vs haue respect to the flesh blood of Christ crucified spiritually fully to nourish vs as the wordes of the institution declare This is my bodie this is my blood and the bread which we breake is it not the communion of the bodie of Christ We are made to be baptized into one body made to drink into one spiritual drink Then the offering delivering of these signes hath respecte to the offring and delivering of the things signified and noted before by one God in three persons For as wee are in baptisme baptized vnto the name o the Father Son holy ghost so to bee as shall appeare in and by Christ the spouse children houshold servantes of God so this one God in three
persons must offer giue Iesus Christ God and man vnto vs which is set forth by the Minister who beareth their authoritie and doth performe this outwarde worke which hath relation to the inward So the Sonne is said Math. 3. to baptize with the holy Ghost when he by the holy Ghost doeth apply himself as he is God man crucified to wash c. Neither can the Father possiblie be shutte out who by the Sonn through the holy Ghost worketh as they are one as his work is especiallie noted Col. 2. al three jointly Tit. 3. are comprehended for that work in baptisme the like is to be said of the Supper of the Lord for the Father hath sealed vp the Sonne the true bread from heaven and doth teach vs draw vs and giue vs it and power to receiue it both in the word and Sacraments And the Son also giveth his flesh to be meat in deed and his blood to be drink in deed both in the word alone also in the Sacraments Ioh. 6.27.32.37.40.45 46.57 Which place is not proper to that given of Christ in the worde alone or in the Sacraments also but common and general to both Now as the outward offering and giving hath relation to his inward so also the outward receiving or having applied hath relation vnto the inward So in being baptized we are said to put on Christ to be washed with him Gal. 3.27 So in taking and eating the bread we are to receiue and turne to spirituall nourishment Iesus Christ and therfore it is here said that we are all made to drink into one Spirit that is into spirituall nourishment out of Christ And this is the true relation between the inward outward matter with the applying of the same Nowe wee must consider the effectes or working of the holy Ghost by outward signes in regarde of the inwarde matter to which they haue relation Where first it is to be noted wee speake of the holie Ghost to declare that God hath not given the effectes and workings following to these instrumentes as faculties or properties which are naturallie in them as that water should aswel by force inherent in it wash our consciences frō dead workes to serue the living God as it hath vertue to wash our bodily filth away and to cleanse vs but onely that God hath chosen them as his instruments to worke by not by any propertie in them but by vertue which the holy Ghost doth work by them so that as Paule saith of the ministery of man generallie Paule is nothing in planting nor Apollo in watering but God which giueth the increase The same must likewise be vnderstood especially of the Sacraments And therefore it is said We are baptized into one body by one Spirit So that indeed the whole cause that in Baptisme wee are set in the bodie of Christ is from the holie Ghost Therefore it is said Iohn doeth baptize as the Minister with water but Christ as the Lord with the holy Ghost Mat. 3. Therfore all this working of the inward graces is giuen to the holie Ghost 1. Cor. 6. Tit. 5.5.6 And so Paule sheweth he was exhorted to wash away his sins in Baptisme with calling on the name of God who only should work that worke This being learned against the Papists we may know that the work of the Sacraments commeth not from the very worke wrought but from Gods Spirit working in and by the same and that working is by the worke of faith in Gods children Now the effects of working as they are seals both which are distinctly noted of the Apostle as signes Rom. 4.12 in that by their relation with the spirituall matter they doe liuely set forth to the vnderstanding by many senses as feeling seeing c. the inward spiritual matter to which they haue relation the doctrin of the word of God being annexed So the Passeouer was a signe vpō their hands a frontlet between their eies that the doctrine of God might bee in their mouth Exod. 13.9 Whereby we see it is become a Schoolmaister by the worde more excellent than the worde alone that even the doctrin of God may be more liuelie spoken of Now it is not a signe only to set forth liuelie represent vnto vs these thinges by outwarde means but also to offer from God in trueth all those benefits in Christ which are represented for God doth not dally but doeth trulie offer in his Sacraments to all that are admitted vnto them all that which is there signified And therefore it is said of S. Paule That al did eate of that spiritual meat all did drinke of that spirituall Rocke which was Christ 1. Cor. 10.23 c. Because al did eat that spirituall meate which did offer vnto them the spiritual Manna al did drink of that Rocke which did follow them and was in shew and representation a true and very offering indeed of Christ But some of them receiving only the outward signs did neglect or refuse the spirituall grace so liuelie represented and trulie offered them The second effect and working which is only in the children of God and those which are of discretion by faith alone doth seale vp that is more surely firmly certainlie comfortablie apply Christ vnto vs and al his gifts necessarie for vs according to the covenant and promise of God in him So that this vse of the Sacraments is plaine that although Christ be bodily absent yet he is trulie indeed by faith present with all his benefits trulie receiued and so his communion fellowship applied vnto the true receiuers Only this is the difference that in the word and by the word alone our faith is wrought we trulie receiue Christ by faith but in these Sacraments our faith is quickned confirmed and increased so doeth more fullie liuely and comfortablie applie Christ and his benefites Both these are verie manifest in the Scripture The first that indeed Christ with his benefits is in and by these signes as by instruments receiued For we are said to be baptized here into one bodie that is by baptisme to be ingrafted into one body and haue bin made to drinke into one Spirite that is one spiritual drinke of the blood of Christ so trulie and indeed Christ is put on we are truly planted into him his death resurrectiō c. Gal. 3.27 Rom. 6.3 We are washed wee are saved not by the outward work done as the Papists imagin not by putting away of the filthinesse of the flesh but by the answer of a good consciēce throgh the resurrectiō of Christ 1. Pet. 3.21 So in the Supper it is most apparant the breade which wee breake is the cōmunion of the bodie of Christ so that we which receiue communicate Christ in by these signes as the whole order and institution shall make this more manifest afterward Now the other pointes that these are seales not first to giue but more firmlie surely and cōfortablie
especiallie that they feel Christ to be there for ever in him to be begotten to an everlasting fellowship with God and his Church a communion of all benefits with them and this preparation S. Peter being asked teacheth Act. 2.38.39.40 and so the nature of this Sacrament requireth In the work it selfe they are by faith liuely to behold and applie in the outwarde inward relatiō of washing Christ given to wash them in their new byrth for euer vnto justification and sanctification as is commanded to Paule Act. 22.16 In the vse they are alwaies afterward to be strēgthened that they are one with God for ever that in their temptations they shall not fall away that they shall stand that their seruice to God is acceptable c. and this Paule vrgeth to the baptized Rom. 6.2.3 c. and 2.2.11.12.13.14 This therefore must alwaies be before vs to comfort vs. The Parents of the infants before they bring their children to be baptized must cal to mind the mercifull covenant of God towardes them and their seed by their experience they must assure themselues of their child and they must also remember the ordināce of God who they having brought their children in his covenant holie seed by grace wil haue it also sealed vp in their flesh for which cause they must earnestly desire it with al speed that may stand with order and publike assemblie of the Church to hasten it Gen. 17.10.11.12 And the wrath of God against Moses for deferring it doth shew this dutie Exod. 4.24.25.26 In the worke it selfe they are reverentlie to offer it to God his Church and by his Minister with the publike praiers of Gods church receiue that seal in the flesh of their child as is prescribed and in the mother tongue giue such a name as may stand with the reverent worke of baptisme and the solemne inuecting of the child into the fellowship of the Church Luk. 1.59.60.61 c. After they are to apply this worke vnto themselues to make them diligent in catechising and nourishing vp their children in discipline fit for children and admonition of the Lord because they haue once receiued that seale which doth seale vp that God will circumcise the hearts of their children as well as theirs Gen. 17.13 Deut. 30. The whole bodie of the Churche ought with knowledge of Gods couenant and joy of a member to be added to the Church addresse themselues to this worke Luke 1.59 In the worke it selfe they must with attention to the worke joyning also earnestlie in praier receiue assurance of a fellow member so receiving him with one consent and heart in which respect they were said to circumcise and may be now to baptize Luke 1.59 Afterwarde it must stir them vp to all loue vnitie fellowship and communicating of giftes and priviledges with the partie receiued Ephe. 4.1.2.3 c. OF THE SACRAMENT OF the Lords Supper 1. Cor. 11.23 c. For I haue receiued of the Lord that which I also haue deliuered vnto you to wit that the Lord Iesus in the night that he was betraied tooke bread and when he had given thanks hee brake it said Take eat this is my bodie which is broken for you This do you in remembrance of me after the same maner he took the cup when he had thanked saying This Cup is the new Testament in my blood this doe as often as ye drink it in remembrance of me c. In this text concerning the Sacrament wee must consider how Paule here setteth downe two things Frst he setteth down generallie what he deliuered which is declared by relation of Christ Then the particular that he received is repeated where the Sacrament is set forth by the circumstance of time in the night by the partes of it in Christs worke the bread 24. the cup. 25. That which I receiued out of this is gathered that nothing in the matter and form of administration and order of the Sacraments should be altered nothing added nothing taken away but all done as Christ hath prescribed as hath bene declared further afore The circūstance of the time was in the night he was betrayed and this was vppon especiall cause because the Supper of the Lorde was to be administred after the Passeover in steede wherof it came that being abolished and then ceasing at the death of Christ nowe this being done vppon a particular occasion the time is not to be held but vpon the like particular occasion and we may finde the time changed by the Apostles Act. 2.42 20.11 So that this is for edification that wee may bee fittest to that worke and for comelines in the time of peace to do things which are solemne and publike in comely time which is the day for good order because in the day order may be best kept and therefore is fitly changed of the Church into the day THE DECLARATION OF THIS SACRAment gathered of the parts of the Supper as it is described by Paule The Supper of the Lorde is a Sacrament of the couenant of God wherein by the Ministers blessing breaking and deliuering of breade with saying this is the body of Christ c. by his blessing deliuering a cup of wine saying This is the newe Testament in Christes blood vnto the members of the Church which are able to examine themselues by their receiuing eating and drinking of the same is liuelie represented and offred to all but truely applied to the receiuer with faith the giuing and receiving by faith the verie bodie and blood of Christ crucified so who Christ with vnfeigned thanksgiving to God for the liuely shewing forth representing the death of Christ spiriual applying of the same by faith to the mutual continual full nourishment together in and by al the merits of Christ the promises of God in him vnto eternal life THE FVRTHER CONFIRMATION AND opening of this Declaration HEre we see first the outward work is to be considered then the inward The outward work in his parts first of the bread then of the cup. Yet this is generall to both that they are blessed that is expounding the institution of God and the vse of the same by prayer and thanksgiving are put apart frō their common vses to that which is holy by Gods ordinance receiue a propertie they had not afore to nourish our soules as is at large declared aboue Now that this is set downe in the first place it is the order that Christ hath observed and wee are to follow that which is fit for the workes following For when as the breaking powring forth giving c. of the bread and wine are Sacramētal works that is such parts of this work as haue relation with the inward do offer represent and seale vp it may not bee that these or any of them should be first done then this working of blessing come after because they haue their forme and force to be sacramentall works
cup you shew forth the Lords death till hee come Also they doe therby destroy the properties of all nourishment mentioned before Let vs therefore hold fast and rejoice in the perfect and most full ordinance of Christ and let vs not forgoe the comfort we haue in this point There followeth that this must be deliuered this is spoken to those which are able to examine themselues which thing is proper peculiar to this Sacrament and that which Paule vrgeth after in this place approueth the same A man must examine himself and so come to this table c. And in the Passeover their children were not admitted but such as could inquire and be instructed of their fathers that the same might be a frontlet before their eies and a signe vpon their handes that the doctrine of God might be in their mouthes Exod. 13.8.9.10 12.26 27. Indeede if we marke and way the matter well the difference of the outward worke here from that in baptisme doth by proportion require this For although those that are of discretion and are to be baptized must make profession of their faith and repentance because otherwise we cannot know they are within the covenant of God and it is meet that they having discretion to vse the seale of God aright should shew they are so prepared to doe it yet for all that wee see the verie washing of water doeth not require discretion in him who is to be washed because we can wash and cleanse wel those things which haue not onely no vnderstanding but not anie sence But where there is required a reverent giuing hearing of that which is spoken and vnderstanding a reverent receiving and eating that wee so cannot be in the outward worke even with one discretion to consider of whome to take to vnderstande what is said what to be done which discretion if God will haue in the outward work what doth he thereby but plainly declare that there is required vnderstanding of what Gods spirit doth speak who giveth the true bodie of Christ what we shal receiue by faith what it is to eate it spirituallie and be nourished by it Let vs therefore hold also this fast and therefore let none presume to come hither but seriouslie examining himselfe Let not the Pastours presume to prophane the holie thinges of God by admitting anie they havuing not prepared and tried Zopho 3.4 2. Chron. 35.6 The outward worke of the Minister wee haue seene there followeth the outward workes of the Church which are besides the hearing and beholding of the former as hath bene noted the especiall receiuing eating and drinking these are commanded of Christ haue bene alwaies perfourmed of the Church that Christians might bee partakers of the Table of the Lord. 1. Cor. 9. and all might eate as the Israelites did one spirituall meat and drinke in this Sacrament wherein is confuted the madnesse of the Papistes who doe shut out manie of the people from this work and therefore destroy the Sacrament which without this is no Sacrament do take away the forme of it and vse for comfort which is that they might eat drinke receiue c. according as they are consecrated broken and deliuered to this end as wee haue seene before They I say wickedly take away this bid them fall downe worship it acknowledge it the verie sacrificing of the bodie and blood of Christ non of al which they haue receiued of Christ and therfore should not deliver it in his name but the cleane contrarie for to eate and worship with not teaching are contrary to offer to another as a sacrifice which must be geuen to vs to eat for when they imagine to offer they doe cleane contrarie Thus the spirite of Babel hath confuted all and turned light into darknes But let vs remember these actions are of the substance of the Sacrament commanded of Christ preciselie and for the which al the other actiōs are as appeareth plainelie by the institution of Christ and therfore may not bee omitted vnlesse we will lose the whole comfort of the same The worke of receiving hath his proportion with the true receiuing of Christes bodie blood crucified which is done by faith for as he dwelleth in vs onelie and is vnited to vs onlie by faith Ephe. 4.37 Galat. 3.25 so the receiuing which is inward and hath proportion with the outward must be by these means alone And so is the eating and drinking nothing but that worke of faith whereby Christ is so applied as wee feele our selues to drawe one spirituall nourishment by faith from him as shall be after declared So then we doe see howe excellent this outwarde worke is if we consider aright the partes of the same and the proportion they haue with this inward whereunto now let vs come and brieflie touch the same The worke which is here represented and offred to all and sealed vp to the faithful is God giving in Christ and our receiving of the body and blood of Christ crucified and so of himselfe When we say that Christ his bodie and blood is not onlie offred and giuen but of the faithful receiuers therof is sealed vp therby we said that we acknowledged and helde Christ to be present in deed even as in baptisme therfore his body and blood because it is received and is our meat indeed as we shal see afterward But we doe not holde that he is bodily present in and with the bread or that the bread is turned into his bodie for as we haue grounde of the former because Paule saith The bread which we breake is it not the cōmunion of the body of Christ The cup that we blesse is it not the cummunion of the blood of Christ That is an instrument whereby truely is communicated by the working of the holie Ghost to our faith the very bodie and blood of Christ so the wordes This is my bodie that is an instrument which offereth and representeth to all one bodie and sealeth vp the true receiving of his verie bodie and blood as shall be prooved by and by in the confuting of the adversaries the Papists which holde that the breade is turned into the body of Christ because this is my body must be properlie takē The Lutherians say also that the bodie is bodily and locallie with or in or vnder the bread because this word is must be taken properlie Now their reason why it must be taken properlie is because in the Sacramentes the speach must be proper fit which is a fals vain opiniō For what spech is more fit effectual wher the bodily things are instruments of spirituall heavenlie things signes are to deliuer more effectuall thinges signified then these figuratiues which haue more grace and effectualnes in them And when one receiueth libertie and season of lande or an house or a citie by a sign who doeth not knowe this speach is more effectual I giue this my land this key of my house then
body blood only sacramētally that which doeth aptly seale vp the bodie and blood of Christ which is that we holde 7 If the bread be his bodie in deed and the wine his blood in deed then Christ every time the supper is administred being aliue in heavē trulie is dead in earth trulie bodily indeed which is blasphemous therfore it must not be vnderstood properlie 8 If bread be turned into his bodie indeed or his body indeed be locally with it thē christ his body which alwais hath his parts is visible c. hath a hand a foot c. differing frō it self it shall the same time be invisible yea no hand differing frō foot c. and ther shalbe a cōtradictiō his bodies visible his bodies not visible so the truth shal ly al which is abhominable 9 It is said the bread broken is his body broken and the powring out of his blood which is a signe seale c. of it so must the bread wine be his body his blood as it representeth c. 10 If the wine bee his blood indeede then blood is stil poured out which is false 11 As the wine or cup is the new Testament in his blood so the bread is his bodie and the wine is blood but that is a Sacrament which representeth and sealeth the new Testament in his blood Ergo it is not proper 12 Here is a plain difference betwixt that in the cup which is said to be the new Testament and betweene that wherein the Testament is that is his blood for these are distinguished therefore it is not properlie said his blood 13 He saith Do this in remembrance of me therefore he is not here eaten 14 We are said to shew forth his death til he come therefore bodily he is not come nor is not there nor cannot be properly said to be so only by these manifest and plain reasons out of the text agreeing with the proportion of faith we haue prooved our judgment Now then hauing shewed how Iesus Christ his flesh blood is here indeed not bodily how it is receiued in deed not bodily but spiritually by flesh we must cōsider of that we say that we receiue his flesh blood yea so whol Christ which is indeed true must necessarily be vnderstood as a ground foundatiō of our whol comfort here indeed it cannot be otherwise for if we receiue him flesh and blood wee must thereby needs receiue him God man which is not seperated frō him whole Christ doth dwel in vs Ep. 3. neither cā the flesh of it self justify fructifie quicken c. For these things being more excellent than the first creation are proper to the Godhed So thē Christ doth only quickē vs by his flesh blood as by a meane or matter wherby he doth convey the vertue and power of his Godhead in his sacrifice and suffrings wherby he overcame death all principalities powers in his resurrection by which he rose againe so that wee must become one with Christ he must be in vs we in him he dwel in vs we in him which is by the vertue power of his divine working the natural vniting of his natural humanity to vs to whō we be knit Therfore in Iohn 7. he saith That not only his flesh but he was the breade of life ver 35. Wee must come to him beleeue in him that we may never hunger nor thirst 46.47.48 c. Then this foundation of strong cōfort consolation being laid let vs consider the ends and fruites of the receiuing of Christ First to Gods glorie then our good For Gods glorie that this heavenly excellent worke of the possession of Christ decreed brought to passe by one God in 3. persons might be remēbred according as it is said Do this in remēbrance of me And again You shall shew forth the Lords death til he come that to the glory of Gods wisdom power mercy c which in the same may alwaies be remembred praised glorified c. Which is with vnfeigned thanksgiving and praying to God as wee haue seene the Evangelistes mention of our Saviour Christ when God doth liberally preserue defend vs c. How can we be vnthākful even at this present for his merits The other end is that we apply him to spiritual mutuall continual nourishment growing in grace with the whole Church For this is indeed that same which giveth a most liuely difference betweene baptisme the Lords Supper For in baptisme we are set into the body of christ are washed with the washing of our newe birth in him and haue an assurance of al priviledges are set into the right title of possession of thē with the rest of the Church But here Christ is so applied his benefits as we doe grow increase and waxe strōg more more in the forgiuenes of al our sins as assured more more we feel the righteousnes of Christ ours our consciences more more appeased our peace greater also our killing burying of sin our quickening refreshing in obedience greater that not only in our selues but in cōmunion fellowship with the whole Church Therefore Paule saith As in Baptisme we haue bin set into one body so we haue bin made to drink into one spirit that is spiritual norishmēt So he saith We haue together cōmunion of the body of Christ of his blood we are at his table are fed together we come one body togither so many as ar partakers of one bread 1. Cor. 10.4.17 We come togither in vnity of faith joy of obedience as the houshold servāts of one maister Citizens of one God Lord. So we daily increase growe against al our tēptations daily wants Where we see again the wickednes of the Papists who as before by their cōfirmation they derogated frō Baptisme so hence more frō the Lords supper seeing as strēgth is there giuē so here mainteined nourished increased as spiritually we grow fat in good liking Therefore Paule teacheth that this makes vs cast away al shew of Idolatry overcome all temptations serue God soūdly 1. Cor. 10.13 c. And this is that which answereth to the eating of the bread and drinking of the wine which is more thē receiuing for it is not only to take it into one but being received so to apply it as it be digested turned into good norishmēt for the body So I do not here only receiue Christ by faith but so apply him his merits received by my faith as I feel my self to grow with the Church in all the former benefits vnto the assurance of immortality eternal life And hitherto of the Sacrament it self now followth the vse First al the whol congregation euē as many as are able to come examin thēselues ought aforehād not only to examin generally as hath bin taught
frō hence In the first part the breaking of the bread commeth to be considered which is so plainlie set forth as a worke and hath relation to the tormentes of Christ on the crosse for vs for in that bread is broken that it may be eaten it doth liuely set before vs that Christ was tormented for vs and for our nourishmēt and as the Apostle saith from Christ my bodie which was broken for you although it be true that not a bone of Christ was broken and so breaking is not here taken properlie but by a similitude for weeping tormenting c. as he was pierced crucified and on the crosse made a curse for vs and as the Prophet saith Hee was wounded for our transgressions hee was broken for our infirmities the chastisement of our peace was vppon him and with his stripes we are healed Esay 57.5 So then this is to be done plainelie in the sight of all and all ought to giue diligent heede and waighty consideration of these things with vs. Giuing of bread This is gathered because hee saith take eate c. And it is plainly expressed of 3. Evangelists as that which may not be omitted because being the Ministers worke to vs it doth represent the person of God in 3. persons giuing christ his body blood to norish vs. For they are the dispēsers of Gods mysteries to dispēce vnto vs the spiritual nourishment in these things Saying This is added also plainly according to the cōmandemēt of Christ who willed thē to do this the Ministers that which Christ did the people that which the Disciples did S. Paule sheweth that which Christ did is to be done of the church in this heavēly bāquet the ministers doing that which appertaineth to thē the people that which belongeth to them this is necessary for it is not meet for the Minister in delivering to be dumbe but he sheweth vs our duty he sheweth what is offred givē by the outward signs what we are to receiue by faith as well as bodilie Now although the words here in Paul some other Evāgelists do differ yet this sence commeth to one and the holie Ghost doth giue vs liberty to take which we will for edification to shew that the force lieth not in the wordes but in the matter signified by them and yet therewithall to giue vs a certaine rule which we might follow Onelie this is to noted in all that which our Saviour Christ Iesus prescribeth that the words be spoken generallie to all and not speciallie to one both because that is the fittest to note out the fellowship and communion of the Church in this work the person of Christ by the Minister bidding all his guests with one loue as from him to be merie and eate with faith one spirituall meat together which also doeth plainlie confute the Papists privat communions of the Priest and his boy which as it hath bin confuted generallie so here it sheweth that they goe directlie contrarie to Christs institution the Apostles practise who wold haue it a banquet for all that were fit to receiue Neither is there profite in this order of Christ in this respect alone but herein our faith is further succoured when we may together and with one heart applie our selues to the meditation and fruit of this speach of Christ by the Minister which in the particular speaking doth both lose that our working together and maketh the minds of Christians hang the longer in the waiting for this sentence and the comfort of it and their minds are offred vnto greater occasion of slips and withdrawings by humain infirmitie when these things are prolonged which may more effectuallie be done together speedily wherfore this also is to bee kept and wee to vse it for our comfort for although this be not that which if it bee done otherwise than it ought doeth take away the vertue of the Sacrament neither is anie to abstaine from it because it is a blemish not a plaine deforming and destroying of the worke yet it is to bee kept from the former occasion The meaning of the other words This is my bodie shal vpon more fit occasions be farther opened afterwarde In the Cup the same order is to be observed and that proportion of the outward worke in giving c. as in the bread according as S. Paul doth expresse he did likewise in the cup onely here is to bee considered that same analogie which the work hath in both these partes that bread is giuen apart the wine apart which as it doth shew a ful nourishment a feast which is neither meat alone nor drink alone so hath it an excellent analogie with Christ crucified whome wee receiue as one that hath bene slaine for vs whose flesh we haue for meat indeed his blood for drink indeed that we might haue full pefect nourishment in him as our Saviour Christ expresseth Iohn 6.54.55 c. which both are liuelie representation and sealing vppe not of Christ alone but Christ crucified and giuen vp to be a ful and perfect nourishment even meat and drinke vnto vs. This the Papists destroy cleane take away from the people to maintain their transubstantiation they teach that the bread being turned into the bodie hath blood in it and as well might they make another reason to giue the cup alone wherein also is the bodie for in Christ the one is no more the blood with the bodie than the bodie with the blood They alleadg indeed that it is said Act. 2 they cōtinued in breaking of bread Act. 20. They came together to break bread Whereby they gather it was ministred vnder one kinde But this is grosse blindnes of theirs that they cannot see that as in the Hebrew phrase to eat breade by a part for the whole is to receiue whole norishment so in this manner of speach is noted the whole Sacramēt as on the other side in the former place of the Corinths that to be made to drinke into one spiritual drinke doeth note out the whole Supper and none ever imagined yet that the cup might bee administred alone And why may they not imagine as well that they blessed not the bread as the cup. 1. Cor. 10 26. because Paule saith The bread which we break and nameth not blessing This is therfore but a wicked shift to displace the plaine ordinance of Christ Do this in remembrance of me vers 25. They doe cōtrarie to the custom of the Church when as they receiued from the Apostles that Christ did so so they practised it as is plaine by this chapt 25.26 And againe they destroy the doctrine of S. Paule concerning the one principall vse of the Sacrament which is to shewe forth the death of Christ which is liuelie done when both are delivered the one for flesh the other for blood but not otherwise and therefore he saith As often as yee eat this breade and drinke this
if he had said this is a sign or token of my land and my house deliuered And they are confuted by the Scriptures which doth especially in Sacramentes chose to vse this speech My couenant shall be in your flesh speaking of Circumcision which yet is but a signe or Sacrament of his couenant as hee interpreteth there Gen. 13.11.13 When they are saide to kill the Passeouer that is the Lamb which was a signe seale and remembrance of the Passeover Exod. 13.21.11.13 c. So the Arke is often called the Lorde So the Altar of Moses Exod. 17.15 So the sonne of Iaakob Bethel Gen. 28.22 And to goe no further this place of the Apostle when he saith This is the new Testament in my blood wil they haue it here proper and not as we interprete it Will the Papist say Wine is transubstantiated into the covenant of God which is not a substance but a trueth of promise onelie And shal we haue two transubstantiations one into blood another into the covenāt The Lutherians likewise wil they haue the covenant to be there bodilie remaining as remaining locallie which cannot be in a place so then here the foundation is cleane ouerthrowne And yet they stand not to their rule for let them tell vs is this a proper speach this bread is my bodie that is hath with it or vnder it or in it or in it my body Do they not finde vs out a strange and newe signification of this word That it hath in it with it or vnder it which was neuer heard of before And as for the Papists we say also howe can they say this is a proper speach breade is my bodie that is breade is transubstantiated into my body that the proper signification of it is that is transubstantiated If they say the bread is not vnderstood in this word this but the bodie thē they make Christ to say This body is my body which besides the vnfitnes it hath with the Sacrament what shal become of the expresse text for transubstantiation for here is no worde where it is expreslie said The bread is transubstantiated into my bodie so that they must be driven to their woodden collections from expresse and proper words which they cleaue so much to But because this point is a ground for many arguments let vs make the trueth of this apparant First we see the plaine following of the text in speach and reason doth plainely shewe that this word this is referred to the bread for when he saith He tooke bread he brake it and gaue it to them we aske whether he gaue not bread and that it be here to be vnderstood If not he gaue not that he brake and he brake in vaine Again when there is a plaine word bread going before which is necessarilie to be referred to breake and giue out howe can they referre this to that went not afore and leaue out that which did 2. This word eating which noteth the worke of the mouth in grinding and preparing to digestion howe can it bee referred except they change the proper signification to another then bread 3 When as in the second part this is not referred to blood but to the Cup which he took and blessed plain by S. Luke and Paule Let thē shew how it can be otherwise in the bread If they say the Cup is put for that in it which is blood that is to beg the question and when as the adjoints of colour taste strength is there as in a Subject will they say that also is turned into the blood of Christ 4 When Paul calleth it bread after it is received saying He that eateth this bread and drinketh this cup Is it not here plaine that this is referred to bread I know their slip that he called it bread by a figuratiue speech for spirituall nourishmēt as in Iohn 6. Christ saith I am the bread which came down from heauen c. To this I answer They are blinde if they can make no diuersitie betwixt that speech which is in Iohn wher the circumstance is of Christ when hee saith I am the bread of life and then that hee saith not simply bread but bread of life the bread which came downe from heaven c. and betweene this of S. Paule who hauing made mention of breade blessed consecrated saith Hee that eateth this bread simplie that is this bread so blessed broken c. Secondly we say when he saith He that eateth seeing hee joyneth the proper subjecte bread to eating the proper worke of it and the bodie of Christ cannot be properlie eaten as is shewed before It remaineth that we must cal it properlie bread and so chap. 10. whē he saith The bread which we breake is it not the communion of the bodie of Christ Where note that bread before consecration cannot be the communion of the body of Christ by your owne judgment Secondly that metaphoricall bread cannot be broken Christs bodie cannot be broken therefore verie breade must here bee vnderstoode Wherfore we conclude that bread remaineth this word this must be referred to the bread and therefore they cannot stand to proper significations of words they I say who vrge it so much Now we wil come to the reasons which proue that these words this is my body must be figuratiuely takē so consequētly in that interpretatiō figure which we haue shewed to be proper neither yet will wee for shortnes sake bring al the reasōs that might be brought but these which are plainly gathered out of the text First Christ is said to giue that which he saith was his body now if this is my body be properly vnderstoode Christ had one body which gaue another which was giuen But that is absurd therfore it must not properly be vnderstood 2 If the speech be proper they are not diuers things as bread may be said properlie of an oother as of a bodie but that cannot be Ergo. 3 If that be properly vnderstood then Christ may be said to be bread as wel as bread christ but that is false Ergo c. 4 If that be proper then that which is true of bread that it is of wheat is true of Christ and that which is true of christ must also be true of the bread thē also the bread shal be vnited personally vnto Christ as his bodie which is fals wicked therfore it must not be so vnderstood 5 If bread be the body then ther are meant two substances one for a sign the other for the spiritual matter and the accidentes as colour taste c. must signifie and seale into the bodie of Christ which is false 6 If bread indeed be turned into the body wine into the blood thē they be seperated trulie or els the bread is blood the wine is his body which is false if they be seperated truly then it was not seperated truly in his death vpon the crosse which is false if Sacramentallie then it is his