the tyme is not to be held but vpon the like particular occasion we may find the time changed by the Apostles Act. 2.42 20.11 So that this is for edification that we may be fittest to that worke for comelines in the time of peace to doe thinges whiche are solemne and publike in comely time which is the day and for good order because in the day order may best be kept and therefore is fitly changed of the Church into the day ¶ The declaration of this Sacrament gathered of the partes of the Supper as it is described by Paul The supper of the Lorde is a Sacrament of the couenant of God wherein by the Ministers blessing breaking and deliuering of bread with saying this is the body of Christe c. by his blessing and deliuering a cup of wine sayinge This is the newe Testament in Christes blood vnto the members of the Church which are able to examine them selues by their receyuing eating and drinking of the same is liuely represented offred to all but truely applyed to the receyuer with faith the giuing receyuing by faith of the very body and blood of Christe crucified and so whole Christ with vnfeigned thankesgiuing to God for the liuely shewinge forth and representing the death of Christ spirituall applying of the same by faith to the mutuall and continuall full nourishement togither in and by all the merites of Christ and the promises of God in him vnto eternall life ⧠The further confirmation and opening of this declaration HEre we see first the outward worke is to be cōsidered then the inward The outward worke in his partes first of the breade 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 thankesgiuing are put aparte from their common vses to that whiche is holy by Gods ordinance receyue a propertie they had not afore to nourish our soules as is at large declared aboue Nowe that this is set downe in the firste place it is the order that Christ hath obserued and we are to followe that which is fitt for the workes following For when as the breaking powring forth giuing c. of the bread and wine are sacramentall workes that is such partes of this worke as haue relatiō with the inward doe offer represent and seale vp it may not be that these or any of them should be firste done then this working of blessing come after because they haue their forme force to be sacramentall workes from hence In the first part the breaking of the bread commeth to be considered which is so playnelie 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 doeth liuelie set before vs that Christ was tormented for vs and for our nourishment 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 brokē and so breaking is not here taken properlie but by a similitude for weeping tormenting c. as he was pearced crucified and on the crosse made a curse for vs as the Prophet sayeth He was woūded for our transgressions he was broken for our infirmities the chastisement of our peace was vppon him and with his stripes we are healed Esai 57.5 So then this is to be done playnlie in the sight of all and all ought to giue diligent heede and waightie consideration with the meditation of these thinges with vs. Giuing of bread this is gathered because he sayeth take eate c. and it is plainlie expressed of three Euangelistes as that whiche may not be omitted because being the Ministers worke to vs it doeth represent the person of GOD in three persons giuinge Christ his body and blood to nourishe vs. For they are the dispensers of Gods mysteries to dispence vnto vs the spirituall nourishement in these thinges Saying this is added also plainly according to the cōmandement of Christ who willed thē to do this the ministers that which christ did the people that which the Disciples did and S. Paul sheweth that that whiche Christ did is to be done of the Church in this heauenlie bāquet the Ministers doing that whiche appertayneth to them the people that which belōgeth to them this is verie necessarie for it is not meete for the Minister in deliuering to be dumbe but he sheweth vs our duetie and he sheweth what is offred and giuen by the outward signes and what we are to receyue by faith as well as bodily Nowe although the wordes here in Paul some other Euangelistes doe differ yet this sence commeth to one and the holy Ghost doeth giue vs libertie to take which we will for edification and to shewe that the force lyeth not in the wordes but in the matter signified by them and yet therewithall to giue vs a certayne rule which we might followe Onely this is to be noted in all that whiche our Sauiour Christe IESVS prescribeth that the words be spoken generallie to all and not speciallie to one both bicause that is fittest to note out the fellowshippe and communion of the Churche in this worke the person of Christe by the minister bidding all his guestes with one loue as from him to be merie and eate with faith one spirituall meate togither whiche also doeth playnlie confute the papistes priuate communions of the Priest and his boy whiche as it hath bin cōfuted generallie so here it sheweth that they goe directlie contrarie to Christes institution and the Apostles practise who would haue it a banquet for all that were fit to receyue Neither is there profit in this order of Christe in this respect alone but herein our faith is further succoured when we may togither with one harte apply our selues to the meditation and fruit of this speach of Christ by the Minister whiche in the particular speaking doth both lose that our working togither and maketh the mindes of Christians hang the longer in the wayting for this sentence the cōfort of it and their mindes are offred vnto greater occasion of slippes and withdrawinges by humane infirmitie when these things are prolonged which may more effectually be done togither and speedilie wherefore this also is to be kept and we to vse it for our comfort for although this be not that which if it bee done otherwise then it ought doeth take away the vertue of the Sacrament neither is anie to absteyne from it because it is a blemishe not a playne deforming and destroying of the worke yet it is to bee kept frō the former occasion The meaning of the other wordes this is my body shall vpon more fitte occasions be farther opened afterwarde In the Cuppe the same order is to be obserued and that proportion of the outwarde worke in giuing c. as in the
Christ and our nourishing in the same Nowe if there had bene any other pledges he would neuer haue omitted them Last of all the effect or vse of both these Sacraments here doeth proue it for when as we can haue no more inwarde grace applyed vnto vs then Christ and that is firste to be borne in him and to haue all priuiledges of eternall life and then after to be nourished in the same continually in him both these being fullie represented sealed vp vnto vs in these two it followeth that Christe who would haue the fewest but the best Sacraments that might be vnder the Gospell would nor did ordeyne no more 1. Cor. 10.1.2.3 Exod. 12.48 Of Baptisme The place of Scripture Mat. 28.19 Goe therefore and teache all nations baptizing them into the name of the Father the Sonne and the holy Ghost This place is taken to drawe out of it the especiall doctrine and declaration of the Sacrament of Baptisme BAptisme is the first Sacrament of the couenant wherein by the Ministers once washing or baptising in water into the name of the Father the Sonne and the holy Ghost there is represented offred and truely applyed to the right receyuer his once settinge into Christe for euer to haue fellowshippe with one God in three persons for his glorie and with his Church for partaking the washing of our newe birth the benefites of Christ by the merits of his death to hide couer cleane take away the guiltines of our sinne the merite of our righteousnes and resurrectiō to make vs vnblameable before his iudgement seate for iustification vnto eternall life and by the power of the saide death to the killinge and burying of sinne in vs vnto righteousnes for sanctification acceptable to GOD through Christ. The first Sacrament this appeareth plainlie both out of the diuision going before and also nowe by the doctrine of Christe willing his Apostles to teache all Nations when they beleeue hee will haue them straight way baptised so we see the practise of the Church touching the same thinge Act. 2.38 Act. 10. in the ende The historie of the Eunuch c. and it is playne by the effect or vertue of it By the Ministers once washinge that it should be the Ministers worke is proued generally in the Sacramentes and is playne here by the wordes of our Sauior who speaketh to his Apostles and giueth them the charge of this worke as dependent or hanging vppon their preaching This worde once is added as that which is gathered out of the iustitution of Christe who willeth them to Minister to euery beleeuer baptisme not baptismes who sayeth not of this as of the Supper as often as you doe this Also according to the playne example of the Apostles who would not haue the members of the Church baptised the seconde time as appeareth by this that those who beleeued continued in the doctrine of the Apostles in communication breaking of bread and prayer but not in being baptised Act. 2. And also that Paul finding these that were baptised of Iohn and had not receyued the giftes of the H. Ghost doeth instruct them of the doctrine of Christ and the baptisme answering the same and doeth not baptise them againe but laying on hands on them they receyued visible giftes of the H. ghost and the reason of this is because it sealeth vp our washing in Christ our once being borne againe our once settinge into the body of Christ our once spirituall mariage with him as shall after more plainlie appeare Washing or Baptising both are added because washinge is necessarie to the Sacrament and yet there may be washing without baptising as it doeth signifie in his narrowe and straight signification that is a washing with a whole plunging of them in water So then we must knowe that washing is of necessitie because so S t. Paule declareth the nature of baptisme Ephe. 5.26 the washing of water through the worde and that is applyed in the word baptise vsed of our Sauiour which doeth signifie a plūging to make cleane and washe awaye the filthe and therefore this is necessarie because of the proportion relation it must haue with our spirituall washinge of our newe birth Tit. 3.5 for the purpose of Christ is to set downe before our eyes liuelie in this outwarde bare applying of water the applying of Christ vnto vs in our newe birth that as we knowe in washinge there is a being vnder the water a soking vp of the filthe and leauing it behinde so this might bee liuelie set foorth in three things answering the same in our iustification and sanctification as shall after appeare whiche was also most liuely noted in that plunging before Nowe in that it is added with water that must needes bee vnderstoode in the wordes of our Sauiour Christe as appeareth by the Apostle The washing of water c. and in the wordes of Iohn Baptist I baptise you with water And in Act. 10. in the ende Hee called for water and commanded them to be baptised and by the storie of the Eunuch And in deede because nothing is apt to set forth the blood of Christ and his merites which is apt to cleanse and washe vs but water which leaueth no filthe herein therefore we learne playnelie that Christ would liuely teache vs and make vs see fele in his outward work that same which is inwarde That whiche is further adioyned into the name of the Father the Sonne and the holy Ghost is that whiche pertayneth to the forme of this Sacrament that so we should bee washed that thereby it might be noted wee are segregated from the worlde to haue fellowshippe with one GOD in three persons as a wife with an husbande which is noted by this into the name that is to beare the name in beeing one with these three persons by faith by hanging on them for all gouernement blessing c. Whereof it cōmeth that as the wife is called by the name of the husband and to beare the mans name or to haue his name called on a woman is to be a wife Esai 4.1 so to be into the name of God to beare his name is to be separated and dedicated to him as his spouse to obey him receyue protection and nourishment from him alone in Christ as Dan. 9.18 and Paul also sayeth Into whose name were ye baptised into the name of Paul was Paul crucied for you and J baptised none into myne owne name 1. Cor. 1. for none was by bapt washed to beare Pauls name to come as a wife in the Church to him to haue spirituall fellowship nourishment and gouernement from him And so this interpretation standeth the worde for it is the word vnto as 1. Cor. 10. with the circumstance and cōference of Scriptures as also the Fathers their interpretation to proue the Trinitie of persons in one God because euerie one is God because we beare his Name looke for saluation life gouuernement
spirituall meate and all did drinke of that spirituall Rocke whiche was Christe 1. Corint 10.23 c. Because all did eate that spirituall meate which did offer vnto them the spirituall Manna all did drinke of that Rocke whiche did followe them and was in shewe and representation a true and verie offering in deede of Christ But some of them receiuing only the outward signes did neglect or refuse the spirituall grace so liuelie represented truelie offered them The seconde effect and working whiche is onely in the children of GOD and those which are of discretion by faith alone doeth seale vppe that is more surelie firmelie certainlie and comfortablie applie Christ vnto vs and all his giftes necessarie for vs accordinge to the couenant and promise of God in him So that this vse of the Sacramentes is playne that although Christ be bodily absent yet hee is truly in deed by faith present with all his benefits trulie receyued so his cōmuniō fellowship applied vnto the true receyuers Only this is the difference that in the worde and by the worde alone our faith is wrought wee truely receyue Christe by faith but in these Sacraments our faith is quickened confirmed and increased so doeth more fullie liuelie and comfortablie applie Christ and his benefites Both these are very manifest in the Scriptures The first that in deede Christ with his benefites is in and by these signes as by instrumentes receyued For wee are saide to bee baptised here into one body that is by baptisme to be engrafted into one body and haue bin made to drinke into one spirite that is one spirituall drinke of the blood of Christ so truelie and in deed Christ is put on we are truely planted into him his death resurrection c. Gal. 3.27 Rom. 6 3. We are washed we are saued not by the outwarde worke done as the papistes imagine not by the putting away of the filthines of the fleshe but by the aunswere of a good conscience through the resurrection of Christ 1. Pet. 3.21 So in the Supper it is most apparent the bread which we breake is the communion of the body of Christe so that we which receyue cōmunicate Christ in and by these signes as the whole order and institution shall make this more manifest afterwarde Nowe the other pointes that these are seales not first to giue but more firmelie surelie comfortablie to giue and to applie is playne because in those of discretion in Baptisme faith to apprehende Christ and all his benefites is first required as appeareth by the Eunuche onely in children remayneth some shewe of doubt but seeing the Apostle sayeth they are holy that is within the couenant of God J am thy God and the God of thy seede Christ and his benefites in this couenant of grace doeth belong vnto them that liuing by faith it may be applyed or dying the spirit of the grace of GOD may worke in them as hee knoweth howe and hath not reuealed And this they haue before baptisme euen being aliue but not by any vertue of birth which bringeth death and that onely in respect of originall corruption but by the grace of Gods couenant that if the tree be holy so should the branches also So then this is the proper worke of the Sacraments more surelie and stronglie and comfortablie to applie and seale vp Christ crucified and the couenaunt of God ratified in him to saluation And thus much generallie of a Sacrament nowe followeth that whiche is gathered out of this generall which euerie one must doe concerninge the Sacramentes First before this worke is required examination after the feeling of sinne Then our acceptable knowledge of GOD in three persons as of Christe his person perfect God and perfect man his office to saue his people to be their Priest by his sacrifice perfectlie to reconcile and iustifie to make also continuall intercession that our obedience prayers c. may be accepted to be their King by the gouernement of his Church to kill sinne in them to sanctifie them and to applie the whole matter of saluation wrought in his Priesthoode After of a true faith repentance that being in one body with him he come aright to the Sacraments and the imperfections weaknesses c. may be supplied In the worke it selfe by a right knowledge of the doctrine of the Sacramentes faith muste worke in euery point as hath bin declared aboue The vse and ende must finallie be applied that all the doctrine of Gods good-will here in Christ sealed vp may bee in our hartes and so in our mouthes to confirme and strengthen our selues and others in all temptations both against iustification and sanctification Exod. 13. Psal 50.7 Of the diuision of Sacraments of the couenant gathered out of this place The Sacramentes are two Baptisme The Lords Supper THAT these two onely are the Sacraments of the couenant of God appeareth by the declaration of a Sacrament gathered out of this place with which none of the other fiue imagined of the papistes can stande for they can not shewe vs that Matrimonie is an instrument wherby God doeth applie Christ and his benefites and this is not a cōmon instrument of the common saluation and benefits which all haue in Christ Orders onely are proper to Ministers and is not an instrument to applye anie common grace of the Church but to signifie that whiche is proper to the Minister And Penaunce hath not anie visible signe ordeyned of GOD but is onelie one fruite and benefite of Christ whiche is sealed vppe in both these Sacramentes as shall more fullie appeare afterwarde Confirmation is an inuention of their own brayne taken from an apishe imitation of the laying on of handes in the Apostles time or those who receyued the gifte of miracles therefore was proper to them For Philip the Euangelist was aboue all Bishoppes and yet could not administer it but the Apostles Saint Peter and Iohn Act. 8. and this wholy to derogate from Baptisme as shall appeare after Neither doth there any Oyling agree to this definition which was not a publike worke but a priuate whiche was not for euer but for a time whilest the gift of healinge lasted in the Church whiche was not of the couenant of God to saluation but a temporall blessing or at the farthest if the partie had committed anie speciall sinne whiche was the cause of that correction by beinge restored to health hee should receyue assurance of the forgiuenes of that sinne all which last of all doeth not applie to the worthie receyuer the benefite of health there promised no not with them therfore by the former declaration can bee no sacrament Secondlie we gather this diuision out of this place because the Apostle playnlie maketh it for being about to shewe howe that many are in one body of Christe hee proueth it by a full diuision of those pledges both our being set into the body of
and consecrated sayeth Hee that eateth this breade simplie that is this bread so blessed broken c. Secondlie we say when he sayeth He that eateth seeing hee ioyneth the proper subiect bread to eating the proper worke of it the body of Christ can not be properlie eaten as is shewed before It remayneth that we must call it properlie bread and so chap. 10. when he saith The breade which we breake is it not the communion of the body of Christ Where note that bread before consecration can not bee the communion of the body of Christe by your owne iudgement Secondlie that metaphoricall bread can not be broken Christes body can not be broken therefore verie bread must here be vnderstoode Wherefore wee conclude that breade remayneth and this worde this must be referred to the breade and therefore they can not stande to proper significations of wordes they I saye who vrge it so much Nowe we will come to the reasons which proue that these wordes this is my bodye must be figuratiuelie taken and so consequentlie in that interpretation and figure which we haue shewed to bee proper neyther yet will wee for shortnes sake bringe all the reasons that might bee brought but these which are plainlie gathered out of the texte First Christ is sayde to giue that which he saith was his body nowe if this is my body be properlie vnderstood Christ had one body whiche gaue and another whiche was giuen But that is absurde therefore it must not properlie be vnderstoode Secondlie if the speach bee proper they are not diuers thinges as bread may be sayd properlie of an other as of a body but that can not be ergo Thirdlie if that be properlie vnderstood then Christ may be saide to be bread as well as breade Christ but that is false ergo c. Fourthlie if that bee proper then that which is true of the bread that it is of wheat is true of Christ and that whiche is true of Christ must also be true of the breade then also the breade shalbe vnited personallie vnto Christ as his bodye whiche is false and wicked therefore it must not bee so vnderstoode Fiftlie if bread be the body then there are meant two substances one for a signe the other for the spirituall matter and the accidentes as colour taste c. must signifie and seale into the body of Christ which is false Sixtlie if bread in deede be turned into the body and wine into the blood then they be separated truely or els the bread is blood and the wine is his bodye whiche is false if they be separated trulie then it was not onlie separated truelie in his death vppon the crosse which is false if Sacramentallie then it is his body and blood onely Sacramentallie that which doeth aptlie seale vp the body and blood of Christe whiche is that wee holde Seuenthlie if the bread bee his bodye in deede and the wine his blood in deede then Christ euery time the Supper is administred being aliue in heauen truely is dead in earth truely and bodily in deede which is blasphemous therefore it must not be vnderstoode properlie Eightlie if bread be turned into his body in deede or his body in deed be locallie with it then Christes body whiche alwayes hath his partes is visible c. hath a hande a foot c. differing from it selfe it shall the same time be inuisible yea no hande differing frō foote c. and there shalbe a contradiction his bodyes visible his bodyes not visible and so the trueth shall lye all which is abhominable Ninghtlie it is saide the bread broken is his body broken and the powring out of his blood whiche is a signe seale c. of it so must the bread and wine be his body and his blood as it representeth sealeth c. 10 If the wine be his blood in deede then blood is still powred out whiche is false 11 As the wine or cup is the newe Testament in his blood so the breade is his body and the wine is blood but that is a Sacrament which representeth sealeth the new testament in his blood Ergo it is not proper 12 Here is a playne difference betwixt that in the cup which is saide to be the newe Testament and betweene that wherein the Testament is that is his blood for these are distinguished therefore it is not properlie saide his blood 13 He sayeth Doe this in remembrance of mee therefore he is not here eaten 14 We are sayde to shewe forth his death till he come therfore bodily he is not come nor is not there nor can not bee properlie saide to be so onely by these manifest and plaine reasons out of the texte agreeing with the proportiō of faith we haue proued our iudgement Nowe then hauing shewed howe IESVS Christ his fleshe and blood is here in deede not bodilie howe it is receyued in deed not bodilie but spirituallie by fleshe wee must consider of that we saye that we receyue his fleshe and blood yea and so whole Christe which is in deed true and must necessarilie be vnderstoode as a ground and foundation of our whole comfort here and in deede it can not be otherwise for if we receyue him flesh and blood we must thereby needes receyue him God and man which is not separated from him whole Christ doeth dwell in vs Ephe. 3. neither can the flesh of it selfe iustifie fructifie quicken c. For these thinges being more excellent then the first creation are proper to the Godhead So then Christ doeth onely quicken vs by his fleshe and blood as by a meane or matter whereby he doeth cōuey the vertue and power of his Godhead in his sacrifice sufferings wherby he ouercame death and all principalities and powers in his resurrection by which he rose agayne so that wee must become one with Christe and he must be in vs and wee in him and he dwell in vs and wee in him whiche is by the vertue and power of his diuine working and the naturall vniting of his naturall humanitie to vs to whom we be knitten Therfore in that seauenth chapter of Saint Iohn he sayeth That not onelie his fleshe but he was the bread of life vers 35. Wee must come to him beleeue in him that we may neuer hunger nor thirst And verse 46.47.48 c. Then this foundation of strong comfort and consolation beeing layde let vs consider the endes and fruites of the receyuing of Christ Firste to Gods glorie then our good For Gods glorie that this heauenlie and excellent worke of the possession of Christ decread and brought to passe by one God in three persons might be remembred according as it is saide Doe this in remembrance of mee And agayne You shall shew forth the Lordes death tyll he come and that to the glorie of Gods wisedome power mercie c. which in the same may alwayes bee remembred praysed glorifyed c. whiche is with vnfeigned
iudgement seate that we haue here grace to forsake our sinne to die vnto sinne and to burie it cōtinuallie whiche benefites when they are sealed vp here to be with vs for euer how wicked is that distinction of the papistes that baptisme is for remission of sinnes life sanctification but confirmation for corroboration and strength to fight against spirituall enimies as though there were any sanctification without strength to fight against spirituall enimies and as though when wee haue hence comfort against terrours and temptations 1. Pet. 4. we are not strenghtned against them when Paul sheweth that by the power of Christ sealed vp in bapti we are made able to kill sinne to burie sin yea in righteousnes to cleaue vnto God Is it not most intollerable boldnes to saye We haue strength in sanctification to fight against sinne we kill it yea burie it yea rise vp to all newnesse of life Doeth not Saint Peter make it a piece of sanctification whē he sayeth Sanctifie the Lord God in your hartes and be readie alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you 1. Pet. 3.15 And if this be a piece of sanctification howe can they separate this from spiritual corroboration and strengthening and can they denie this to be sealed vp in baptisme where wee are consecrated to confesse one God in three persons the religion seruice of the same God and to haue fellowship for euer with him Let vs cast away therefore these fantasies and let vs knowe that we are by faith in Christ for euer put into possession of all his merites and benefites whiche is sealed vp in baptisme and also we shall euer hereafter be nourished and kept by the same faith and that which is sealed vp in the next Sacramēt Thus much of Baptisme Now of the right vse of the same according as it is proper to it in which as there is diuersitie in those who must vse it so there is diuersitie of rules prescribed vnto them in the word of God The persons therfore are of 2. sortes the baptised infantes men of discretion others the parents of the infantes the whole body of the Cōgregation OF infantes in their infancie nothinge is required but that they be borne vnder the couenant of God as hath bin shewed before after when they come to discretiō they are to make that especiall vse which others doe For those of discretion it is prescribed that they besides their preparation in generall ought to haue this especially that they feele Christ to be there for euer and in him to be begotten to an euerlasting fellowshippe with God and his Church a communion of all benefites 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 worke it selfe they are by faith liuely to behold and applie in the outwarde and inward relation of washing Christ giuen to washe them in their newe birth for euer vnto iustification and sanctification as is cōmaunded to Paul Act. 22.16 In the vse they are alwayes afterward to be strengthened that they are one with God for euer that in their temptations they shall not fall away that they shall stand that their seruice to God is acceptable c. and this Paul vrgeth to the baptised Rom. 6.2.3 c. and 2.2.11.12.13.14 this therfore must alwayes be before vs to comfort vs. The parentes of the infantes before they bring their children to be baptised must call to minde the merciful couenant of God toward them and their seede and by their experience they must assure thē selues of their childe and they must also remember the ordinance of God who they hauing brought their children in his couenant and holy seed by grace will haue it also sealed vp in their fleshe for which cause they must earnestlie desire it and with all speede that may stande with order publike assemblie of the churche to hasten it Gene. 17.10.11.12 and the wrath of God against Moses for deferring it doeth shewe this duetie Exod. 4.24.25.26 In the worke it selfe they are reuerentlie to offer it to God his Church and by his Minister with the publike prayers of God his Church receyue that seale in the fleshe of their childe as is prescribed and in the mother tongue giue such a name as may stande with the reuerent worke of baptisme the solemne inuecting of the childe into the fellowship of the church Luk. 1.59.60.61 c. after they are to applye this work vnto them selues to make them diligent in catechising nourishing vp their children in discipline fit for children and admonitiō of the Lorde because they haue once receyued that seale which doeth seale vp that God will circumcise the hart of their childrē as well as theirs Gen. 17.13 Deu. 30. The whole body of the Church ought with knowledge of Gods couenant and ioy of a member to be added to the church adresse them selues to this work Luk. 1.59 In the work it self they must with attentiō to the worke ioyning also earnestlie in prayer receyue assurance of a fellow-member so receyuing him with one cōsent and harte in which respect they were said to circumcise and may be now to baptise Lu. 1.59 Afterward it must stirre them vp to all loue vnitie fellowship and cōmunicating of giftes and priuiledges with the partie receyued Ephe. 4.1.2 3. c. ¶ Of the Sacrament of the Lords Supper 1. Cor. 11.23 c. For J haue receyued of the Lorde that which J also haue deliuered vnto you to wit that the Lorde Iesus in the night that he was betrayed tooke bread and when he had giuen thankes he brake it and said Take eate this is my body whiche is broken for you This doe you in remembrance of mee after the same maner he tooke the Cup whē he had thanked saying This Cup is the newe testament in my blood this doe as often as ye drinke it in remembrance of me c. In this text concerning the Sacrament we must consider howe Paul here setteth downe 2. thinges First he setteth downe generallie what he deliuered which is declared by relation of Christ Then the particular that hee receiued is repeated where the Sacramēt is set forth by the circūstance of time in the night by the partes of it in Christes work the bread 24. the cup 25. That which J receyued out of this is gathered that nothing in the matter and forme of administration and order of the Sacraments should be altered nothing added nothinge taken away but all done as Christ hath prescribed as hath bin declared further afore The circumstance of the time was in the night he was betrayed and this was vpon especiall cause because the supper of the Lord was to be administred after the Passeouer in steede whereof it came that being abolished then ceassing at the death of Christ now this being done vpon a particular occasion