them base and needelesse A. Wee must beware that wee giue not that to creatures which is proper only to God For such as by grace vnto the signe as though the woorke wrought dyd the deede doe like blinde Asses rob God Againe those proude men which are swollen so fat that theyr eyes are closed vp from seeing themselues supposing their faith to be so strong their mindes so heauenly that they neede not the vse of the Sacramentes are much to be misliked Euen as those whiche take vpon them to know better what is fit for them then God doth Q. What may the Sacraments bee likened vnto that we may more fully see the vse of them A. The Apostle calleth circumcision the seale of the righteousnesse of faith q. Rom. 4.11 and it is without controuersie that other Sacraments are so also looke then what vse there is of a seale in temporall thinges the like vse is there of the Sacramentes in spirituall things Q. Declare then more fully that point A. When a man hath a promise of any good thing hee thinketh it better when hee hath it in writing but surest of all when it is sealed Euen so God to make vs more sure hath not onely giuen his worde written but also hath set to his seale Q. If men were constant and true of their worde there shoulde neede no seale to bee set thereto to confirme it Doth it not therfore accuse the word that the seale must bee put to it for to make it sure A. There is no doubt but that the inconstancie of mans woorde was the cause why the seale was added But the thing is farre otherwise beteweene God and vs for it is not for any respect of the worde it selfe that seales shoulde bee added thereto For the word of it self is infallible But it is the wonderful kindenesse of God whiche doeth yeelde so muche vnto our vnbeliefe that rather then wee shoulde haue any doubte of the truth of his vnchangeable woorde hee woulde set to his seale also to confirme the same Q. May it bee gathered by this that the Sacramentes are to no purpose without the worde A. It is out of doubt a most foule abuse and prophanation of the Sacramentes to minister them vnto those which are not first instructed in the worde For were it not a very foolish and ridiculous matter for to put seales and annexe them vnto a parchment without writing What vse hath the seale so long as there is a blancke Q. There is the same reason in both the Sacramentes and yet Baptisme is giuen vnto those whiche are without knowledge A. It is ministred vnto infants when they cannot knowe any thing at all But yet they are bounde to knowe so soone as they come to yeeres of discretion For such as continue in blinde ignorance hauing byn baptized in their infancie do carrie aboute a seale set vnto nothing For this cause the Apostles are willed to teach theÌ„ to Baptize r. Mat. 28.19 Q. How many parts do yee coÌ„sider in a Sacrament A. There bee two in generall to bee considered that is to say the outward and visible signe and the inuisible grace whiche is signified Q. What is that inuisible grace which is represented in both the Sacraments A. That which wee obteine in Christe for in both the Sacraments our Lord Iesus Christ is set before vs with the riches of his grace euen painted out vnto our outwarde senses Q. Proceed vnto the holy baptisme and first shew the doctrine which it doth seale A. The doctrine is this that wheras we were borne vncleane euen a lumpe of sin therfore strangers froÌ„ god childreÌ„ of his wrath He doth incorporate vs into the body of his sonne wash vs from all vncleannes filthinesse and receiue vs into his owne family to be heires of eternall life Q. How is this figured vnto vs A. By the water For by it is set before vs how we are baptized into Christ eueÌ„ into his death burial resurrection Also the washing with the water which purgeth away the vncleannesse of the flesh doth shew how the holy ghost doth inwardly wash away our sinnes in the blood of Christe Q. Is Baptisme only the seale in gods behalfe by which hee doth assure vs of this newe birth and regeneration in his sonne A. It is the seale set to in the couenant betweene both parties as wel in our behalf as in the Lordes For as God doth thereby binde himselfe vnto vs to bee our God by setting to his seale So also doth it bind vs as the seale of our vowe which we haue there solemnely made to be his people by renouncing the Diuell and his workes Q. What say yee then of those which are not mindfull of this but walke in al the lustes of the Diuell A. They haue vnfaithfully traiterously broken so great a promise made vnto god And so are become giltie of such a sin as shal turne to their greater damnatioÌ„ For it had been better for them neuer to haue vowed s. Deut. 23.21.22 Eccle. 5.3.4 For howe greeuous a sinne is it so to dally and dissemble with God Q. Let vs come vnto the other Sacrament Shew also that doctrine which it doth seale A. The doctrine is plentifully set downe by our Sauiour in the sixt of Iohne when he saith I am the bread of life which came downe from heauen Hee that eateth this bread shall liue for euer My fleshe is meate in deede my blood is drinke in deede hee that eateth my fleshe and drinketh my blood hath eternall life Hee that eateth not my fleshe hath not life t Ioh. 6.51.54 â—5 Q. Do yee then take this to be the doctrine of Christe that his very naturall fleshe and blood and the very substance of it must bee receiued and that none shall liue but those which eate and drinke the same A. Wee can haue no benefit by Christ vntill wee be partakers of Christ himselfe And that in suche sort that wee doe become flesh of his flesh and bones of his bones as the Apostle speaketh v. Ephe. 5.30 and therefore suche as shal be saued doe eate his very naturall fleshe and drinke his very naturall blood Q. Is not God onely the fountain of life And then howe can it be ascribed vnto the flesh of Christe to giue life A. It is most certaine without gainsaying that God only is the fountain of life And yet it is rightly ascribed vnto the fleshe of Christe to haue in it life and to giue it vnto all that doe eate thereof Because his flesh is ioyned vnseparably vnto the Godhead and from thence hath life also in it self Which thing he plainely sheweth when hee saith As the liuing sent me so I liue by the father and he that eateth my flesh shall liue by mee w. Ioh. 6.57 Q. Seeing we must eate the very flesh of Christ and drink his blood or els we can haue no life Doe
yee beleeue that the bread is turned into the fleshe of Christ and the wine into his blood A. That is a most abhominable error For our Lorde is only in heauen thither must our faith ascend and lay holde on him to eate spiritually that fleshe of his whiche was crucified and to drink that blood of his which was shed This beeing so great a misterie and we so dull to conceiue the Lorde to helpe vs hath chosen bread and wine as a seale and pledge that hee doth giue vs the same For the bread broken doth signifie the crucified body of Christe and the wine powred foorth his blood that was shed Now because the Lord doth feed vs in deed with the fleshe and blood of his sonne not giue vs bare signes the bread is called his body and the wine his blood For the true receiuer doth as verilie and vndoubtedly receiue the fleshe and blood of Christe with the mouth of his soule as hee doth receiue the bread and wine with the mouth of the body Q. There bee reasons which seeme to proue that there is not after consecration the substance of bread wine but onely the accidents as they cal thē which are the proportion the colour taste with such like A. It is very truly spoken that the reasons vsed for this matter doe seeme to proue but doe not proue as being alleadged they shall easily bee answered Q. Christe brake the bread and said this is my body A. If it were not called his body because it was a Sacrament of the same wit because it was his very fleshe in deede then had Christe beene crucified before hee was betraied for hee deliuered the bread before Or we may say that the bread was crucified For it is the crucified fleshe of Christ which wee receiue by faith and the same whiche the Lorde gaue vnto them in the night hee was betrayed the same is also nowe deliuered vnto vs. Moreouer if the bread bee chaunged because hee saith This is my bodie then was the rocke also changed for the Apostle saith They did all drinke of the spirituall rocke that followed them the rock was Christ x. 1. Cor. 10.4 This blasphemie shoulde also followe that the vncleane reprobate shoulde eate the fleshe of Christ But Christ saith That whosoeuer eateth his fleshe shall liue for euer Q. They say that is to bee taken of those which eate his flesh and drinke his blood worthily for all such shal liue for euer But say they some doe eate his fleshe and drinke his blood vnworthilie or els how shoulde the vnworthie receiuer bee giltie of the body and blood of Christe If it bee bread wine still then shoulde he bee giltie but of bread and wine and not of the body and blood of Christe which hee doth not touche nor come nigh A. In so saying they shew themselues to bee impudent and blind in the scriptures For howe holdeth the reason of Christe by which he proueth that manna was not the true bread of life because their fathers had eaten of it and yet were dead y. Ioh. 6.59 If the reprobate may eate the fleshe of Christe Also where they say if it bee bread still a mā should not be giltie of the bodie of Christ but of bread that is absurde for it is not common bread but a Sacrament of Christes body and God doth offer the fleshe of his sonne vnto those which receiue it Also it is a seale and pledge of the holy mysteries If a man contemptuously breake and deface the Princes seale shall hee not bee guiltie of treason against the person of the Prince Shall it bee saide that hee hath defaced but a peece of waxe Because in substance it is still but waxe Q. Make that reason of our Sauiour Christe more plaine Because it doth fully and flatlye ouerthrowe the cauill of the Papistes of eatyng the naturall fleshe of Christe vnworthilie For they like blasphemous wretches to defend theyr transubstantiation doe affirme that the wicked doe eate the very flesh of Christe And so they ioyne Christe and Belial Heauen and Hell GOD and the Diuell togeather and this they muste doe or els denie the bread and the wyne to bee the verye fleshe and the blood of Christe For the very Reprobate doe receyue the Sacrament A. The reason of our Sauiour is most euident to shewe that the reprobate do not eate his flesh Because he proueth the manna was not the true bread of life seeing the mē which did eate it were dead He speaketh of the spirituall death for hee dooth not promise to set those free from the bodily death which eate his fleshe If the wicked and damned might eate the true bread of life and yet die in their sinnes it might be then obiected that Christes wordes were of no force to proue the Manna not to be the very bread of life For a man may aunswere and saye that it might bee the true breade of life but they did eate it vnworthely and so it profited not them Q. What charge dooth the holye Ghost inioyne those which come vnto this Sacrament A. Hee willeth that a man try himself and so let him eate of that bread and drinke of that Cup z. 1. Co. 11.2 Q. What cause is there shewed whye they should doe so A. The cause is rendred that he which eateth and drinketh vnworthily eateth and drinketh to him self damnation And therof also there is a reason giuen namely that he is guyltie of the bodye and bloude of the Lorde Q. Are not men damned vnlesse they eate vnworthily A. A man is subiect vnto damnation although he neuer doe prophane these holy misteries but the Apostle dooth speake of greater and sorer damnation whiche those doe draw vpon them selues which are defilers of the Sacramentes They deserue hell which commit adulterie and other suche sinnes but those shall bee cast into deeper horrour whiche commit a sinne so foule aboue many sinnes For whereas the body of our Lord and his bloud are the moste precious of all other thinges so muste GOD needes be most hyghlye displeased and his wrath in greater measure kyndeled againste all those which receyue vnwoorthily and pollute the same Q. Wherein is a manne to examine and trie himself that he may come worthily A. Seeing we are to come euen vnto the moste holye fleshe and precious bloud of Christe it selfe wee are to discerne the Lords body that is we ought to come with reuerence and feare not with vncleane and filthy harts For the vncleane are no meete guestes to come to that table Q. Shew then how each man is to deale with him selfe A. Hee is to looke into him selfe whether hee haue the true and liuely fayth in Christe which is knowne by true repentaunce which it bringeth forth For if a man doe not bring Christ in him he shal not there receiue him Q. Is the fayth of Christe in none but such as dwell in Christ and Christ
in them A. We are by fayth made members of Christe euen fleshe of his flesh and bones of his bones a. Ephes 5.30 And for the same cause the Church is called Christe b. 1. Co. 12.12 it is also Christe crucified whose fleshe we eate and which dwelleth in vs. And therefore those whiche are in Christe are newe creatures theyr carnall lustes and sinnefull affections are mortified by the vertue and power of the crucified fleshe of Christe And also they are raysed by him vnto true holynesse Q. Doe yee then denye the true faith in Christ vnto those in whom sinne liueth and beareth sway A. They spoyle the passion of our Lorde of al power and glory which say they beleeue in him and eate his flesh and yet are abhominable sinners For what doe they leaue vnto him if he doe not by his flesh crucified slay sinne where he commeth Q. Doe not menne remaine sinners still when they haue eaten the flesh of Christe and drunke his bloud A. The Scripture saith that he which committeth sinne hath not seene him nor knowne him c. 1. Iohn 3.6 but yet it is one thing to commit sinne and to liue vnto sinne and an other to haue the remnaunts of sinne abyding in vs which those that be in Christ haue d. Rom. 7. Q. How shal a man know then seeing sin remaineth still in him whether it be aliue or dead A. Hee may easily know that by his heare For if sinne stincke and be loathsom vnto him and hee is displeased and mislyketh and condemneth him selfe for it And if it were possible hee would vomit it vppe as a thing that doth annoy the stomacke of his soule Hee dooth abhorre it wheresoeuer it doth appeare eitheir in him selfe or in others Then is the bodye of sinne as a rotten caryon in him which hath from christ crucified receiued a deadly wounde But if hee take ioy and delight still in sinne and thinke it sweete and pleasaunt then is sinne aliue in him stil he is dead because Christ doth not liue in him Q. There is no man liuing but taketh delight in some sinne or other A. I graunt that the moste godlye are sometime deceiued and take pleasure in doing or speaking that which they consider not to bee sinne whiche they are greatlye grieued for when they perceaue they did offende Also in the heate of tentation the corruption of fleshe dooth sometime preuaile and take some delight in one sinne or other which he knoweth to be sinne But yet afterwarde it bringeth more griefe of hearte then it hadde pleasure in it And so there is great difference betweene the faithful and the infidel in the manner of sinning Q. What say yee then to the common saying wee be all sinners and shall be to our lyues end we must repente so nigh as God will giue vs grace But yet wee cannot leaue those thinges whiche we haue bin accustomed vnto are these worthy receiuers A. These are not woorthy receiuers howsoeuer they flatter themselues because they neuer fealt the power of godlines nor knowe not true repentaunce They are greatly bewitched with those general speeches which in some sorte be true They doe not perceiue what work God worketh in his children to draw them out of the filthines of the worlde that they be not spotted with it Q. What is the practise then of the godly in which they excell those other A. The godly man at all times but especially whē he prepareth him self to come to the holy table of the lord doth go through al the Commaundements of the lawe to search and spy out what sin there is in him against any of them But most of all hee doth make narow search for those sinnes with haue a deepe secret roote in our nature as pride vaine glory couetousnes And when he findeth himself faulty then he crieth vnto God to haue his spirit to mortifie the flesh He is humbled at the sight of his corrupt nature he doth euen vow to God solemnly with a ful setled purpose of hart not for a day or two but al his life long to trauel in al holy exercise of prayer hearing meditating in the word carefull practising the same so to waight paciently attend when God wil succour him Q. This diligēce is required at our hands But that it may be the better known shew the negligence of the other A. The other sorte of men doe not rightly consider the worthines and dignitie of the flesh and bloud of Christ but come rashly vnreuerently in the filthy ragges of their sinnes They do not purpose in theyr hart to turne from wickednes but to liue as they haue done euen in those things which they know to be vngodly And as for other foule sinnes which swarme in them that they vnderstand not to be sinnes they are so farre from the desire to finde them out by the true knowledge of the law that they couet labour to defend them to be no sins And therfore they are wonderful glad when they cā get any colour of matter to proue that to be lawful which their flesh lusteth after findeth sweetnes in And for this cause they do not cal vpon God to haue power to ouercōe their sinnes Q. They confesse when they heare of that which is euill that they should leaue it and they say God graunt we may leaue it A. They cannot but confesse that men ought to forsake wickednesse they haue also a desire that they coulde so doe but in this they fayle that they neuer labour about it They haue the witte to say that if a man be fallen into a ditch hee may cry long enough Lorde helpe me if hee do not striue to come out and take hold of such things as he may clamber vp by And yet they are not so wise as to consider the meanes by which GOD dooth reache foorth his mightie arme vnto them to drawe them out of the puddle and mire of sinne For God doth reach downe his arme to drawe men vp to heauen and to saue them by the preaching of the Gospel e. 1. Cor. 1.21 which is the power of God to saluation vnto euery one which doth beleeue f. Rom. 1.16 1. Cor. 1.18 But who beleeue this preaching or to whome is the arme of GOD reuealed g. Esai 53.1 They doe not seeke to lay holde of it But contrariwise they caste them selues headlonge into the snares of tēptation by ioyning in felowship with the workers of iniquitie Q. Is that so great a hinderaunce vnto true repentaunce when men accompanie them selues with such as liue and walke in sinnefull wayes There bee some which say I thanke God I haue such a strong faith in Christe that I can keepe company with the worst and yet they cannot hurt me I hope to do them good A. Such men are euen as wise and haue as good a fayth as that man whiche shoulde skippe downe from the