and his blood is called meate and drinke and how he is to be eaten and drunken in the sacramente truely and in deede And lastly I will let you vnderstand that the bare professyon of Christianitie the externall vse of the sacramentes and outward exercise of praying and other â—the thinges are not sufficient without the inwarde worshipping in spirite and truth and christian obedience to the will and lawe of God A sacrament is a reuerend and holy misterie ordayned of God wherin he by his holy word and promise doth both stirre vp and practise the faith of his people and by y â— operation of the holy ghost increase his grace in them bestoâ— his benefites and blessinges vpon them wee on the other part testifye our obedience toward him vnity of faith among our selues The authour and ordainer of sacrameÌ„ts is none but God himself No Patriarche nor prophet nor Apostle nor Father nor the whole church hath authoâ—â—â—â— to ordayne a sacrament Who is authour of Sacraments sayth Ambrose but the Lord Iesus These SacrameÌ„ts came from Heauen c. A sacrament is a part of Gods worship but no creature can ordayne any part of Gods worship but himself according to that saying of the Prophet In vaine they worship me teaching the traditions of men In the old Testament if a man had offered any sacrifice not appointed by God it was esteemed little better then Idolatrie It is knowne what happened to the sonnes of Aaron for that they brought strange syre to the Alter of God much lesse may any appoint straunge sacramentes not ordayned by the expresse word of God in his scriptures Sacramentes be seales that confyrme Gods promises and looke what a counterfeyted seale is to a mannes writing or deede that is a sacramente in the Churche not ordayned by GOD. If this be true as in deede it is moste true what shall we saye of the Church of Roome which hath presumed not only to alter those Sacraments that Christ appoynted but also to ordayn sundry other sacramentes without any iust warrant of gods word onlye vpoÌ„ forced interpretacioÌ„s deuised of theÌ„selues Penance Orders Matrimony corrupt Doctrine being taken froÌ„ theÌ„ be good things to be exercised in y â— church so likewise are prayer fasting and almes deedes yet I see nâ— cause why they shold be called sacrameÌ„ts Ther is a great differeÌ„ce betwene a sacrameÌ„t an other godly exercise coÌ„manded in y â— church as herafter you shal better vnderstaÌ„d Seing therfore christ is author of sacrameÌ„ts none other you may not think theÌ„ to be trifles vaine Ceremonies and mens deuises y â— you may vse or not vse at your pleasures as you list but you ought to reuereâ—â—â— theÌ„ as y â— ordinance of God to receiue theÌ„ euen as at Christs own hand For as wheÌ„ gods word is taught you by the ministery of men you must not receiue it as mans word but as the word of God as it is in deede and therefore the Prophet sayd the mouth of the Lord hath spoken it euen so the Sacraments when you receiue them at the hands of a fraile and mortall yea and sometime a sinfull man you must looke to the Authour and in your faith see the hande of God offering the same vnto you The sacramentes take not their excellencye and worthinesse of him that Ministreth them though he be neuer so holy neyther be they disgraced or weakened though the Minister be wicked and euill And therfore the errour of y â— Donatistes Anabaptists and some other is sharpelye to bee reprooued that thinke the sacramentes of Christ to bee of leesse value if they be ministred by an euill or sinfull man In deede the haud of the receiuer being withoute Fayth maketh the sacramentes that of themselues bee good to bee vnto him of no Force because of his vnbeleefe But a wicked Minister cannot in anye wyse make frustrate or deceiue the Fayth of the Godlye Receauer Iudas was a wicked and false Traytoure and a Couetous naughtys person al the time that he followed Christ yet I doubte not but that the baptisme that he ministred was as auailable to the faithful receiuer as the baptisme of Peter was or of any other of the Apostles S. August vseth the same example Whereas fayth he there was great difference betweene Peter and Iudas yet was there no difference betweene the baptisme ministred by Peter that was ministred by Iudas that was all one but of the partyes one was a member of Christ another a member of the Deuill And agayne he sayth Such are the Sacramentes as they are that come vnto them Whereby one maye profitablely receiue the Sacrament of an ill minister so he himselfe be good This is a great comfort to the godly that in receiuing the SacrameÌ„t they neede not to loke into the life of the Minister but to examine theire owne hartes Now as touching the partes of a Sacrament you shall vnderstande it consisteth of three partes The fyrste is the externall signe as the Lambe in the Passouer the cutting of the fore skinne in Circumcision water in Baptisme bread and wyne in the Lordes supper Because of these outwarde â—ignes a Sacrament is called a signe a Seale a Visible word so that it were a Monster to haue a sacrament without an externall signe or elemente to the outewarde substaunce of it Water in Baptisme signifieth that as water naturally hath a propertie to wash and clense the filth froÌ„ the body so doth the grace of God through Christ his blood wash away the gilt and filthinesse of our soules As breade and wine by naturall effect nourisheth our bodyes strengthneth and comforteth oure spirites so doeth the heauenlye foode of Christes body and blood broken and shead for vs vpon the Crosse nourish our soules and quicken our Spirites to eternall life with God As the breade is made of many graynes kneaded into one loafe and the Wine pressed out of many Grapes into one cuppe so the multitude of Christians communicating at the Lordes Table thoughe many in number are ingrafted into Christ made meÌ„bers of his misticall body and ioyned in mutuall loue one with the other so that nowe they liue by the spirite of Christe as the members of a naturall bodye lyue and haue sence by that Spirite that commeth from the harte and from the heade This proportion and similitude betweene the signes and the spirituall effectes of the sacrament S. Cyprian acknowledgeth As this coÌ„mon bâ—ead saith he being chaunged into fleshe and blood breedeth life to to our bodies so by the accustomed nature of thinges the weakenesse of our fayth being holpen is taughte in sensible argument that in visible Sacramentes are the effect of eternal life These godly instructions and â—weâ—e comfortes the Church of Roome weakeneth and â—aketh away by their monstrous doctrine of TransubstaÌ„ciation Wherein they
the soule and body togeather so hath the soule a meanes by foode and sustenaunce to continue GOD and the soule togeather and so to preserue lyfe and putte away the death thereof The bodye when it wanteth this sustenaunce is sayde to hunger and to thirst so the Soule when it feeleth lacke of that Heauenlye and Spirituall foode whereby the lyfe therof is continued it is not in proper speeche but Figuratiuelye sayde to hunger and to thyrste that is earnestly to long and desyre to bee made partaker of that Foode by the Vertue whereof onely God and it is ioyned and preserued togeather This blessed foode is Christe himselfe and none other eyther thing or person for by him onelye are wee reconciled vnto GOD and kepte in vnitie wyth him vnto eternall lyfe and withoute him wee by sinne remayne separated from GOD and so in Death eternal vnlesse Christe doe ioyne vs vnto him He that hath the Sonne of GOD sayth Iohn hath life he that hath not the sonne of GOD hath not life By this comparison I trust you maye see why Christe is called the meate and drinke of Christians that is of the likenesse that hee hath with bodily foode and sustenaunce that keepeth in life and preserueth the Soule and the bodye togeather Wee haue nowe further to consyder not onelye that Christe is the foode of oure Soules and why hee is so called but also howe hee is made the Foode of oure soule I am sayth Christe that bread of Lyfe that came from Heauen that is hadde hee not beene GOD as well as Manne hee coulde not haue beene the Meate of our Soules We must ascende higher therefore then to the humanitie of Christe or to his Naturall bodye and blood and conceaue that it is the bodye and blood of the Sonne of God and hee too God eternall with the Father or else he coulde not haue wrought the Mysterye of our Redemption There be certayne necessary causes very profytable and cōfortable to remēber why Christ must be both god man First it was necessary he should bee GOD that hee might know the will of God and reueale the same vnto vs For we of our selues cannot see God and his will but wee knowe as S. Iohn sayth That the sonne of God came to giue vs a mynde to know him that is true Another cause is that the price of our redemption mighte be equiualent and of like worthinesse as the offence was in the sighte of GOD which could not haue bene vnlesse that person that was the sonne of God had dyed for vs. For neyther Golde nor Siluer nor anye other pretious thing could redeeme vs but the blood of the immaculate and vndefyled Lambe Christ Jesus Furthermore if hee had not bene God he coulde not haue ouercome Death and y ◠Deuill vnder whose captiuitie we were holden and there fore The Sonne of GOD appeared that he might dissolue the Workes of the Deuill Vnlesse hee hadde bene verye God hee coulde not haue giuen vs power to bee made the Sonnes of God and Heires of eternall lyfe He could not haue bene Our eternall Bishop and perpetually sitte on the right hande of God to be intercessoure for vs. He could not haue bene present at all times and in all places to gather his church to direct the harts of the faithfull to heare their prayers and to remitte their sinne He could not haue rayned the dead to life abolishe Death exercise iudgement and giue eternall life vnto the Faythfull that loue his comming There be reasons also why Christe must be very manne and as hee came from Heauen as GOD so in Earth to take fleshe of the Blessed Virgine like vnto oures Sinne onely excepted First that the Justice of GOD requyred that as Manne offended and brake his Lawe and Commaundemente so manne also shoulde satisfye fullye for the same that his righteousnesse mighte iustlye bee imputed to other Secoulye that the appoynted Messias and Sauiour mighte fustaine that punishment which by gods sentence was due for sinne that is death but god alone could not haue dyed Thirdly that we myght haue the surer comfort and confidence in our necessitie to appeale to the throne of his Maiestie seeing he being our hygh Byshop was verie man as wee are and partaker of our infirmities Fourthlye that we myght more certainly be assured of our Resurrection as also that we both in soule and body should enioy eternal life in heauen seeyng Christ our sauiour hauing the same fleshe that we haue hath raised it from death and caried it w t him into heauen there as our head keeping possession for vs vntill the time that wee as members of hys mysticall body shall be ioyned to hym For where the head is there the members must be as Christ himselfe sayeth Where I am there my Ministers shall be Furthermore it was necessarie that Christ should be man that we myght haue the more confidence by him in our necessitie to appeale to the throne of Gods mercy knowing that we haue such an high Byshop as being in manhood like vnto vs hath sense of our infirmitie and hath beene tempted euen as we are For the humanitie of Christ is as it were the Conduite pipe by which onely the liuing waters of Gods mercie floweth vnto vs. Lastly Christ was man that we myght be the more assured of our Resurrection from the dead and possession of eternall lyfe not in soule onely but in body also seeing this our sauiour hauing the lyke fleshe vnto ours in all thinges Sinne onely excepted hath raised vp the same fleshe from death and caried it with him to heauen there to keepe possession of that eternall kingdome for vs. Especially considering that he by the price of his blood hath taken away the guilt of sinne from our mortall bodyes Thus in part you vnderstand howe Christ became the true liuely foode of Christian people that is because by the vnestimable wisedome and mercy of God he was prepared to bee in person God and man All kinde of nourishment hath some proportion of lykenesse with that bodye which it nourisheth and so Christ the naturall sonne of God became man also that by that likenesse he might be apt and fitte nourishmēt to preferre vs to eternall lyfe But this meate must be yet further prepared or else it woulde not serue our turne in feeding of vs. Christ therefore was prepared and made apte meat for vs to eate vpon the Aulter of the Crosse where his body was broken and his blood shedde and he offered himselfe to God the father a ful perfect sacrifice for our sinne and afterward raised the same his body from death to life y ◠it might be very true sustenaunce to euerlasting life aptly and truely in all respectes prepared to that end Forsomuch as you haue now heard y t Christ is the onely foode of life why he is so called howe he was prepared so to be we
must next consider how this blessed meat is truely rightly eaten both in the sacraments without the vse of of Sacramentes This question hath vexed all Christendom nowe for the space of certaine yeres hath exercised the pennes and tongues almost of all learned men of this age with great vehemencie on eche side But surely if they would with single mindes without heat of contention truely consider howe the fruite and benefite of this heauenly foode is receaued this controuersie might bee easily ended and many a troubled conscience quieted which now almost only are by this meanes stayed from embracing the trueth of the Gospell They doe not so greatly mislike the other parts of our doctrine but this sticketh in their consciences that wee denie the body and blood of Christ really and carnally eaten and drunken in the Sacrament Wherefore I hartely desire al such for the time to laye aside that settled perswasion wherewith their mindes hitherto hath beene so holden that they could not abide to heare any thing of the contrarie and with indifferent and charitable mindes carefully to consider that which in parte I haue and now hereafter shall speake touchyng this matter First therefore you must call to your remembraunce that Christes bodye is not carnall meate and drinke for our bodyes but spirituall meat and drinke for our soules and for that cause S. Paul in this place so calleth it saying That the olde Fathers did eate of the same spirituall meate and drinke of the same spiritual drinke And yet I must needes confesse that this spirituall meate is profitable not to the soule onely but to the body also For Christ dyed for preseruation both of soule and bodye But this benefite of nourishment is not first receaued of the bodye and throughe it passeth to the soule for that were monstrous but beeyng first receaued of the soule it profiteth the bodye For as Christ sayth That which entreth into the bodily mouth defyleth not the man but that commeth out of the mouth from the corrupte hearte and mynde So contrariwyse not that good thing that entreth by the bodye dothe profyte the soule but that which entered first by the soule and is receaued by it profyteth also the bodye For the body and bloud of Christ beeyng in deede the true foode of lyfe when it is spiritually eaten by the soule through the operation of the holye Ghost maketh vs apte to Resurrection and in due tyme transformeth our mortall bodyes to the lykenesse of his glorious bodye If the spirite of him that raised Christ from death dwell in vs he that raised Christ from the dead shall also quicken our mortall bodies because that his spirit through Christ dwelleth in vs. The better to vnderstand what it is to eate this spirituall foode and how it is truely effectually receaued to eternall lyfe I must put you in minde of the comparison that before I vsed betweene the body and the soule As the bodye is sayde to eate when it receaueth that sustenaunce wherewith the hunger thereof is stayed and satisfied and as it is sayde to drinke when it receaueth that liquour wherewith the thirst is quenched euen so our soule is sayde to eate and to drinke when it receaueth that heauenly and blessed foode of Christ Jesus crncifyed wherewith the hungry and thirstie appetite thereof that is the vehement desire of the fauour of God and saluation is fully satisfyed and appeased As there commeth no benefit to the body of meat drinke vnlesse it bee eaten and drunken so the bodye and blood of Christ crucified doth not helpe vs anye thing if it bee not worthily and truely receaued The body receaueth hys foode by the mouth of the body the soule receaueth hirs by the mouth of the soule As it is not sufficient to hunger and thirst nor to receaue sustenaunce vnlesse there be a naturall strength in our bodyes to receaue concoct and digest the same so there must be in our soules that strength that may surely receaue Christ and wrappe him or embrace him in the bowels of our heart that he may thereby as it were be turned into vs and wee into him but that strength is not in our selues but is giuen of God We must therefore haue it from him from whom all good giftes proceede that is From the father of lyghtes And this gift wherewith Christ is truely and effectually receaued is nothing but faith For by fayth we receaue Christ and assure our selues in our hartes that wee are partakers of that redemption which by his death he hath procured for vs and with that firme perswasion lay him vp in the bowels of our heartes that in all our temptations and troubles we may feede vpon him and gather strength and comfort in the assuraunee of Gods fauour purchazed by him so that so often as our heartes bee shaken with mistrust and feare this faith doth comforte and releeue vs agayne Nowe that faith is the mouth and meanes whereby onely wee receaue and eate Christ to saluation I will let you vnderstand it both by Christes owne wordes in S. Iohn and by the iudgement of diuers learned and auncient Fathers For Christ vseth these wordes indifferently and as of one force and signification To beleeue in him To eate him To drinke him To come vnto him and doth attribute to eche of these y â— same effectes To beleeue in Christ is the proper worde to eate Christ or to come vnto him are Metaphores and figuratiue speeches but all of one force I am the bread of life saith Christ he that commeth to me shall not hunger and he that beleeueth in me shall neuer thirst Marke diligently deerely beloued what Christ sayth He that commeth to me shall not hunger therfore to come vnto Christ is to eat Christ And againe he saith He that beleeueth in mee shall neuer thirst therfore to beleeue in Christ is to drinke Christ To eat and to drinke are meanes to take away hunger and thirst but to come vnto Christ to beleeue in him as Christ himselfe saith doth take away hunger and thirst therefore to come vnto him and to beleeue in him is to eate him and to drinke him An other out of the same place is this Christ attributeth the same effectes and fruits to them which beleeue in him that he doth to them that eate his bodie and drinke his blood therefore by eating and drinking he meaneth nothing but beleeuing His wordes bee these Iohn 6. verse 54. He that eateth my fleshe and drinketh my blood hath eternall life and I will raise him vp at the last daye Note the effectes that he gyueth to eatyng his fleshe and drinking his blood that is to haue euerlasting lyfe and bee raysed at the last daye In the. 40. verse of the same Chapter hee sayeth This is the wyll of my father that sent mee that euerie one that seeth the sonne and beleeueth on him should haue eternall life I
onely for the redemption of the whole worlde generally but for hys also particularly and that he vndoubtedly is partaker of that blessed worke of our redemption When wee heare these woordes Doe this in remembrance of me our faith is assured y t it is Christs commaundement that wee shoulde vse this Sacrament to call to our remembraunce the benefite of our faluation by the death of Christ and in hart and minde at al times but then especially to shew our selues truely thankefull to him for the same When our sight beholdeth vpon the Table the bread and wyne by Christes ordinaunce broken and powred out for vs to vse the Fayth is moued this to thinke As surely and truely as my bodily eyes behould vpon the table of the Lord the Creatures of bread and wine as the outward parte of his sacramente and see the same broken and poured out for mee so assuredly doe I with the eye of my faith beholde the body and blood of Christ broken and shead for me vpon the Alter of the Crosse and the same my Sauiour sitting now on the right hand of god the father with the same body and blood now gloryfyed wherewith vpon the Crosse he payd the price of my redemption WheÌ„ we see the Minister offering to vs the bread and the cup and wee receaue the same in our hande and by our sence feele them inwardly in our hartes our fayth is mooned to haue this cogitacion As truely as our Sauioure Christe vpon the Crosse by his body broken and his blood sheade wrought our redemption and offered the benefite thereof to all that would beleeue generally so truelye am I assured that now in the vse of this holy Sacrament by his minister he offereth the same to me particularly to be applied to my selfe And as surely as my hande receaueth the outwarde creatures so surelye by my fayth doe I receyue Christ himselfe and in my hart feele him and with my spirituall armes imbrace him as the onely price and meanes of my saluation When we eate of the holy breade and drinke of the reuerend cuppe and by our cast haue sence of the sweetenesse of them and fele them passe downe into our stomache there to rest that they may be according to their nature meanes to nourishe and strengthen our bodie to continue it in lyfe the fayth is stirred vp by these sences thus to thinke Euen as certainly as my taste feeleth the sweetenesse of Breade and wyne and thereby perceiue in deede that their operacion is to nourish and strengthen my body and to quicken my naturall spirites which without suche nourishmente would perishe euen so the taste of my faith and sence of my hart doth feele the sweetenesse of Christe his body and blood broken and shead for mee and all mankinde vppon the Crosse and perceiue it thereby to be the onely foode of my soule without which I shoulde perishe both soule and bodye Eternallye And as certainlye as I feele with bodilye sence that the Breade and Wyne passeth into my Stomache and there according to their proportion feede strengthen and quicken my Naturall bodye and Spirites so assuredlye doe I with my inwarde and Spirituall sence perceiue the bodye and blood of Christe and the whole benefite of his death and passioÌ„ to passe into the stomache of my soule and bosome of my hart there through the strength of a true ChristiaÌ„ faith to be laid vp wrought and digested as that onelye nourishmente that keepeth the life of the soule and preserueth mee both soule and bodye to eternall life They that will Christianlye and charitablely and in the feare of GOD weighe and consyder these thinges I truste will not thinke eyther that wee make lighte accoumpte of the Externall Sacramente or in oure Doctrine teache a syngle and sleighte manner of eating of Christ by fayth as the fauourers of the church of Rome doe charge vs. And I appeale to the Consciences of all them that followe theire Doctrine whether euer they were taughte to take suche sweete instruction and comfort in the vse of that blessed Sacrament or no. These good Fruites of that Sacramente are muche furthered and increased by sunderye other Godlye cogitations which the Scriptures teache true Christians to vse in the administration of it The worde of GOD teacheth that the vse of the externall Sacramentes is a manner of confession whereby men acknowledge themselues before GOD and the World that they are Christians Therefore the faythfull receauer when hee commeth to the Sacrament thinketh this with himselfe I by comming to this place proteste before GOD and his Angels and before all the Creatures of Heauen and earth that in my harte I deteste the Religion of Jewes Turkes Infidels Heretiques and all other that denye saluation to come by the death of Christe and I acknowledge my selfe vnfaygnedlye to bee of the number of them that hope to haue the fauoure of GOD and to bee saued by the merite and passion of Christe onelye The worde of GOD teacheth that Sacramentes are as it were Seales to confyrme the truth of Gods promises and to strength our fayth Therefore by this seale of the Lords Supper wee assure oure selues that wee are partakers of all that Legacie which Christ our Sauyour in his last will bequeathed to vs that is that his bodye was broken vpon the Crosse for our redemption and his blood sheadde for the remission of oure Sinnes The Scriptures teache that in the vse of the sacramentes through Fayth wee bee vnited vnto Christ and ingraffed into his Mysticall body so that wee liue nowe onelye by him and whatsoeuer is his by the truth of his promise is oures also The worde of God teacheth that the Sacrament of the Lordes supper is a linke of vnitye that knitteth vs together as members of one Mysticall bodye and therefore that wee oughte to bee ioyned in mutuall loue and charitie among our selues and that it is a foule reproch both to Christe oure head and to the whole body if we hate hurte or hinder one another For by the vse therof we confesse y â— we are all members of one bodye all Seruantes of one Mayster all Children of one Father all Subiectes vnder one Lorde and King all Partakers of one redemption all Heires of one Heritage and Gifte of Eternall Lyfe And in so manye Lâ—â—â—es of Vnitye to be at discorde among ourselues is in Gods iudgemente an heauy testimouie agaynst vs in the day of his wrath Finally the word of God teacheth vs that the Sacrament of the Lordes supper is our heauenlye Feaste in whiche the Lambe of God that taketh away the sinnes of the worlde is offered vnto vs spiritually to feede vppon in our fayth that by him as I haue before declared we maye be nourished strengthened and preserued to eternall life and therfore that we ought to bee verye carefull so coprepare oureselues that we may be worthy Guestes for that blessed table Wherefore
the proper necessarie vse of them all the fleakes of flesh called muscles the bones and the great varietie and the marueilous fashion and ioyning of them together the wonderfull course of the Veines the Arteries the sinewes disperkling themselues to notable vses into all partes of the body both inwarde and outwarde I will not put thee in minde of the substance the nature the power and strength of thy soule which in deede farre passeth all the other For if by consideration of thy body thou canst not learne that there is a God which in such wonderfull sorte did frame it thou shewest thy selfe not to haue the common vnderstanding of a mannes soule but art more dull than a brute beast By these things which I haue hitherto spoken a naturall man may vnderstand that there is a certaine deuine and spirituall power that gaue beginning to all these things and therfore is of himselfe Eternall And because he wrought them of nothing that he is also Omnipotent and Almightie and because they are framed in so goodly order and exceeding varietie that he is of Infinite Wisdome And for so much as he made them in the beginning and to this day preserueth them to the benefite of mankind that he is Exceeding good and bountifull and a louer of man And because he suffereth euen vnworthy persons to enioy the benefite of his creatures that he is with all very Mercifull And because with want of these his creatures he punisheth and plagueth the wicked hee sheweth himselfe Iust also Now this diuine and spirituall power that is eternall almightie wyse good mercifull and iust is that God which we speake of whom these Godlesse persons should learne thoughe they had no other booke but this of the frame of the world But seeyng they haue Gods booke of hys holy Scriptures besides this they shall be vnexcusable heape vnto themselues wrath in the day of wrath if they repent not and shake those wicked cogitations out of their harts that the seede of Gods worde may prosper with them The thirde euill birde and cruell Harpie that deuoureth the seede of Gods worde is Obstinate Papistrie And of this birde are three kindes The open Papist which dwelleth among vs and forsaketh our Communion in prayer vse of the Sacramentes manifestly protesting that wee be departed from the Catholike Church and therefore that they may not in conscience ioyne with vs. The second sort are fleeing Papistes which fling ouer the sea and returne againe secretly bringing with them pardons reconciliations sclaunderous and seditious bookes and libels w t other like things wherewith they indeuour not onely to feede other Papists in their obstinacie but with traiterous meanyng as much as they can to steale away the heartes of the subiectes from the Prince and Magistrate prepare the way to rebellion and alteration of the state so that thys Realme hath not in the world so deadly and perilous enimyes as these are to y â— vttermost of their power Their continuall trauaile is to beate into the heartes of English men that our doctrine our Church our Prince our lawe our whole state is schismaticall and hereticall that they ought not to obey either the Churche in doctrine or the Prince and state in gouernment but if they rebell â—â—they doe God good seruice To represse or chase awaye those two kindes of Romish Harpyes for so much as they wyll neither reade writing nor heare Preaching there is none other way but to claime ayde of the Magistrate that they wyll vse more seuere sharpe execution of the lawes deuise some streighter meanes than hitherto hath bene For the lenitie of these daies hath caused the multitude of these byrdes exceedyngly to increase with the perill bothe of Prince and state which if in tyme they take not heede of I feare it will be too late The thirde kinde of these sort of Harpyes is the Cunning Papist which can hyde hymselfe vnder the colour of loyaltie and obedience to y â— lawes and wyll needes be accompted a faithfull true and good subiect yet carieth in his boosome in effect the same perswasion that the other doe and for feare of daunger or discredite they are contented to obey the law in y â— meane tyme are perilous instrumentes to let the other vnderstand the secretes of all thyngs that be done or purposed wyth friendship and money to helpe them when any kinde of daunger is at hand These men as they can not by lawe be corrected so surely haue the gouernours verye great cause to haue a carefull eye vnto them and to take heede that they bee not brought into place of credite But for so much as all these three sortes of Romish Harpyes not onely deuour the seede of Gods worde and pull it out of those mindes that heare it but also by distainyng the same with their foule dung of sclaunderous reportes make it to sauour yll in the senses of many it behoueth such as feare God to be well armed with sufficient aunswere to y â— same Namely when they say that the doctrine that we preach is a new doctrine and that they wyll beleeue as their fathers haue done before them that they are the true Catholique Church and we are schismatikes and heretikes that we disagree among our selues and they consent in vnitie all which their pretences with diuerse other lyke you shall finde sufficiently aunswered in the Sermons vpon this Text Non me pudet Euangelij I am not ashamed of the Gospell c. Thus haue you heard me declare vnto you what those three principall birdes are which Sathan in these dayes hath bred in England to hinder and deuour the seede of Gods word which falleth on the high waye Nowe it remaineth to speake of the other diuersities of ground c. ¶ The seconde Sermon vppon this part of the Text. Mat. 13. 5. Some fell vpon stonie ground where it had not muche earth and by and by it sprang vp because it lacked deepenesse of earth but when the Sunne rose it was burned away BEforé whrist did speake of them which all 〈…〉 heare and receaue y â— â—ede of Gods holye worde yet their heartes bee so hardned that it sinketh not into their mindes therefore y e Diuell doth quickly by his birdes deuoure it that it neither coÌ„meth to good effect nor giueth any shew or token of likelihood to prooue well Nowe in these that followe he describeth them that receaue and admitte the word of God in such sorte as they giue great token at the beginning that it will prosper and doe good in their heartes but shortlye after some impediment growing the seede fayleth and bringeth forthe no fruite at all And first he speaketh of them whom he resembleth vnto stonie grounde that is such hartes mindes of men which because they be of disposition vehement and hoate they by and by
of common weales as haue not the true sence of God and of his prouidence For they condemn the doctrine of the Gospell as sedicious and daungerous to common weales and states of Princes neither do they thinke it a matter to be suffered that Preachers should note and openly reprooue the faults of Princes Magistrates and great personages For saye they what other thing is this then to shake the state of gouernment and to sound a Trompet of discord sedition and rebellion These men do not acquaynt theÌ„selues with the vse of Gods prouidence whoe euer from time to time hath sente his Prophets other MesseÌ„gers to reproue y â— faults both of Princes and people that swerue from his law and reuolt from his true worship The thirde sort of Aduersaries are Hipocrites Monks Freers and such as put saluation in the outward obseruations of mens deuises and deuised holynesse beside the word of God for they crie that the doctrine of the Gospell doth ouerthrow the lawes of God The holy ordinances of Fathers doth hinder good workes and take awaye all deuotiâ—n To answere all the forged cauils and slaunderous obiections that all these men deuise to make vs ashamed of the Gospell were a matter at this time vnpossible But I will touch such as cheefely they stand vpon and most are though te to shake the consciences of them that haue any seÌ„se of god The first sort are hipocrits iusticiaries which being puffed vp with confidence in their owne strength thinke eyther whallye or in a great parte by theire owne Vertues and good workes to obtayne Gods fauoure and euerlasting lyfe Suche in tymes paste were the Phariseyes among the Jewes and such in these dayes are Monkes Freers and others in the Churche of Roome which pretende misliking of the Gospell because it teacheth that al men naturally are sinners and the children of wrath and that they haue grace and free remissyon of sinnes by fayth only condemning in it selfe all mannes iustice and worthinesse and declaring that wee haue no iustice but that wee haue in Christe Jesu These men because they stande muche in theire owne lykinges and greatly seeke their owne glorye are passinglye muche greeued to haue that Doctrine published whereby their strength and powers are diminished their wisedome defaced their iustice before God condemned and grace and forgiuenesse taughte to bee attayned by Gods free mercy without any respecte of worthinesse or deserte in our selues This Doctrine say they is an ennimie to all good life This Doctrine discourageth from indeuour of honestie and godlinesse This Doctrine openeth a wyde gappe to all Dishonestie and Dissolutenesse For whâ—e will bende himselfe to Godlynesse when hee is taughte that hee is not hable to doe any thing Whoe wyll not tumble headlonge into Vyce when hee vnderstandeth forgiuenesse to bee so readye Who will bridle his affections and punishe himselfe by fasting praying and other godlye excercises when hee seeth there is so easye and lighte a waye to Heauen by Grace and Fayth onely Therefore say they no maruayle though wee be ashamed of this gospell and mislyke the Professoures of it But dearely beloued this is no new reproch slaunder Fathered vppon the gospell and Heauenlye Doctryne of our Saluation You knowe these prowde and selfeliking Pharisies vpbrayded euen Christe himselfe that hee preached Gods free grace to Publicanes and Sinners You knowe that they sayde to Saynte Paule setting foorth the same Doctryne Why then lette vs do ill that grace maye abounde seeing Gods grace is so ready let vs still wallow in naughtinesse that it may shewe it selfe more plentifully Wherefore agaynste this temptation Christian men shoulde arme themselues at this daye and not thinke that wee teache anye newe Doctrine but the same that Chrâ—ste and S. Paule hath layde out before vs. For when wee vtterlye condemne manne in himselfe and pronounce him to bee the chylde of wrath and damnation what other thinge doe wee then that Saint Paule in the fyrste parte of his Epistle to the Romaynes at large declareth whyle he wrappeth all menne as well Jewes as Gentiles in the guilte of sinne and in the indignation of GOD And in generall wordes concludeth Omnes peccauerunt destituuntur gloria Dei iustificantur autem gratis per illius gratiam per redemptionem que est in Christo. All haue sinned and are depriued of the glory of God and are iustified freelye by grace thorowe the redemption that is in Christ Jesus And agayne Conclusit deus omnia sub peccato vt omnium miseretur God hath coÌ„cluded al thinges vnder sinne that he might haue mercye vppon all And this meaneth hee not onelye of the grosse outwarde actes but of the verye inwarde gilte and corruption of their nature as in many other places hee sheweth Vt per vnum homineÌ„ peccatuÌ„ intraâ—it in munduÌ„ ê‘ peccatuÌ„ mors it a in oÌ„nes homines mors ê‘uasit quia omnes peccauimus Regnauit mors ab adam vsque aâ— Mosen etiam in eos qui non peccauerunt ad similitudinem transgressionis Adam As by one man sin entered into the world and deth by sinne so deth went ouer al men for so much as al men haue sinned But Death reigned from Adam to Moyses euen ouer them also that sinned not after the like manner of transgression of Adam And to the Cor. In Adam omnes moriuntur In Adam all dye In these places he speaketh not only of y â— death of y â— body but of y â— death of the soule Eramus natura filij irae quemadmodum et ceâ—eri We were by nature the childreÌ„ of wrath as wel as other Whereby it appeareth that all men in themselues are the Children of wrath and damnation shutte from the Kingdome of Heauen Therefore Christ in Iohn 3 chapt sayth vnlesse a man bee borne agayne from aboue he cannot see the Kingdome of God In which wordes it is euident that our firste byrth in Adam is vtterly corrupt and subiecte to sinne So lamenteth Iob also Who can mak that cleane which is conceaued of vncleane seede So lamenteth Dauid his owne corruption Beholde I was borne in iniquitie and in sinne hath my mother conceiued mee Upon which wordes sayth Ambrose Merito Dauid flebiliter deplorauit ipsa inquinamenta naturae quod priâ—s incipit in homine macula quaÌ„ vita Vpon iust cause did Dauid with teares bewaile the imperfections that we haue in nature for bicause corruptioÌ„ doth first begin in vs before that we haue life Seing then our nature is so corrupted seing as God himself saith our hart is bent only to ill euen from our youth how can any goodnes proceede from vs as of our selues howe canne wee challenge power to fulfill Gods lawe and by our good doinges to be reconciled vnto him Without mee sayeth Christe you can do nothing And I am not able sayth Paule to thinke a good thoughte as of
be Baptized in the name of Iesu for the remission of sinnes And Ananias vnto S. Paul Arise and be Baptized and washe avvaye thy sinnes Yet doe we not attribute the operation hereof to the water or outward element but to the might of Gods word y e power of y e holy Ghost working by faith as S. Aug. saith Quomodo fit quod aqua corpus tangat cor abluat nisi faciente verbo noÌ„ quia dicitur sed quia creditur i. How commeth it to passe that water toucheth the body washeth the soule but by the working of the word not because it is spokeÌ„ but because it is beleued Where it is to be noted y t it is not y â— sound of y e words vttered in y t way of a charme by y e minister but the words beleeued in y â— harts of y â— faithful y t maketh y â— promise of Christ effect of y e SacrameÌ„t to be fruitful to y â— receiuer We beleue moreouer teach y t the sacrament of Baptisme is as it were y e wombe of y e church of Christ where we are newe borne become of y â— childreÌ„ of wrath y e children of God are prepared by this our second birth to enter into the kingdome of God Vnlesse you be borne again saith Christ by water the holy ghost you caÌ„ not enter into the kingdome of God And saint Paul saith Not by the works of righteousnes that wee did but according to his mercye hath he saued vs thorough the fouÌ„taine of regeneratioÌ„ innouation of the holy ghost We beleeue also teach as touching this sacrament y t not onely we but our seede also hath by it the benefite of saluatioÌ„ therfore doe we defend y â— Baptizing of our childreÌ„ against y e wicked heresie of the Anabaptists They which consider these things simply with a charitable christiaÌ„ minde I trust wil cleare vs of y t odious report wherwith our aduersaries slaunderously do burden vs as though we contemned y e sacraments sleightly taught the fruits benefites of them Now on y â— contrarie part let vs consider how corruptly the Churche of Rome teacheth as touching this sacrament and how horribly they haue abused it First they teache that Baptisme dothe conferre grace and washe away our sinnes Ex opere operaeto that is Euen by the verie vvashing only of the vvater thoughe there be no good motion of faith or beleife in the hearte of him that is Baptized This is the common opâ—â—â—â—â— of all the Scholemen And Gabriel Biel sayth Siâ— quod prâ—ter exhibitionem signi foris exhibiti non requiritur â—oâ—â—â— motus interior ex suscipiente i. So that beside the giuing of the outward signe there is no good motioÌ„ inwardly required of him vvhich receiueth it What shall I say of the prophane and wicked abusing of Christes sacrament to the baptizing of Bells the curing of sicknesse and the driuing away of spirites and Diuels with the water thereof This I may not omitte that in using this one outward sacrament of Christ by water they practised fiue or sixe of their owne ordinaunce without any warrant of Gods worde at al blasphemously attributing vnto them the like effectes that in trueth are gyuen to Christes institution and to no other First they adde salte with this interpretation Vt sapientia conditus foetore iniquitatis careat vltra non putrescat vermibus vitiorum i. That he being seasoned with salt may not haue the filthie sent of iniquitie nor any more by rottennesse abound with wormes of vice and wickednesse Next is Breathing Vt exuffletur pellatur malignus Spiritus â— That the wicked spirit may be blowne and thrust out of the partie Thirdly the sacrament of Spittle Vt tactu supernae sapientia aures aperiantur ad verbum dei audiendum naris ad discernendum odoreÌ„ vita That both the eares may be opened to heare the word of God and the nose to sent the sauour of life Moreouer Annointing of the breast Vt muniatur aduersus hostem ne noxia persuadere possit that he may be fenced from the enemie that he may no more perswade him to doe those things that be hurtfull Also Annointing of the shoulders that he may receiue strength and might to beare the burden of the Lorde Likewise Annointing on the crowne of the head that by hauing his portion of the spirit of God he may worthily be called a ChristiaÌ„ be made the heire of eternall life by holy vnctioÌ„ c. What christian heart can heare these things without great griefe and horrour Who can suffer y â— the effectuall graces of Christes word and sacraments and the operation of the holy Ghost in the heartes of the receauers shall with horrible blasphemyes be attributed to the vaine ordinaunce of man without any promise or assuraunce of Gods worde To take from vs the rottermesse of sinne to expell out of vs the wicked spirit to opeÌ„ our eares fruitfully to heare Gods word to giue vs sense of the Sauiour of lyfe to defend vs from the wicked assaultes of Sathan to strengthen vs in bearing the burthen of the Lorde to make vs the heyres of eternall lyfe are the myghtie and most gracious workes of the holy Ghost throughe the merite of Christ our sauiour and not of Salt not of Breathing not of Spittle not of Annoynting c. And they are to bee gyuen and applyed to vs eyther by the worde of GOD or by those Sacramentes by hym ordayned and not by the Deuises of men I wyll now passe to the next Sacrament As touching the Lordes Supper I say with S. Paule That vve haue receiued of the Lord that doe we deliuer to the people of God We vse Christes single Institution without any addition diminutioÌ„ or alteration We vse it as a feast or supper as it is termed in the Scripture We take bread we take the cuppe we drinke we set forthe the beathe of Christ the vse and effect of the Sacrament wee declare to be this And I desire all good Christians to obserue and note our doctrine that they may well vnderstand that wee teach not so sleightly or contemptibly of this Sacrament as our aduersaries would haue men to beleeue that we doe For in deede wee teach beleeue that it is one of the sweetest and moste excellent comfortes that Christe at hys departure lefte vnto hys people Yea I dare saye that that Christian which with a single and charitable hearte shall vnderstande our doctrine wyl conceiue more fruite thereof than euer he dyd whyle the doctrine of the Churche of Rome preuayled in hys heart First wee teache that it is a reuerent and blessed memoriall of the deathe of Christ in celebrating whereof we shewe our selues thankefull for hys great and vnestimable benefytes towardes vs accordyng to these wordes Doe this in remembraunce of mee Secondlye we
teache it to be a cognizaunce or badge of our Religion whereby wee bee separated and distincte from Turkes Jewes and all other Miscreantes and by the vse thereof confesse before God and the worlde that wee are of the number of them that looke to bee saued by the death of Christ And therefore sayeth Saint Paule Yee cannot drinke of the Cuppe of the Lord and of the cuppe of deuils Thirdlye wee teach it to hee a Seale added to the laste wyll of Christ to assure vs of all those legacies that in the same hee hath bequeathed vnto vs and principally that hys bodye was gyuen to death for vs and his blood shedde for the remission of our sinnes Fourthlye wee teache that it is a linke of vnitie among our selues and a spirituall ingraffing of vs into the mysticall bodye of Christ so that as the braunches haue lyfe and mayntenaunce from theyr roote and stocke so haue wee from Christ Lastlye wee teache that it is a spirituall and heauenly Feast and banquet◠wherein the sonne of God Christ Jesu offereth to the faythful hartes of Christians the heauenly foode of hys moste precious body and blood they therein receiue the same effectuallye truely indeede and not in sygne onelye for wee doe from our heartes detest that opinion that Christes body and blood is receaued in the Sacrament onely figuratiuely For S Paul sayth Panis quē frāgimus nonne comunicatio est corporis Christi poculus benedictionis cui benedicimus nonne comunicatio sanguinis eius est i. The breade whiche wee breake is it not the partakyng of the body of Christ and the cuppe of blefsing whiche wee blesse is it not the partaking of the blood of Christ Wee beleeue therfore teach that the faithfull Christians are made partakers of the bodye and blood of Christ indeede and of all the benefites procured vnto mankind by the same And yet wee meane not this carnally and grossely so that the Reall and naturall bodye of Christe vnder the shape of a rounde peece of breade or his blood vnder the forme of Wine entreth into our mouth and descendeth into the naturall partes of our bodye God forbyd As wee say with Christ He that eateth not his bodie nor drinketh hys blood hath no life in him So we say with Cyprian Non acuimus dentes ad mordendum sed panem sanctum fide syncera frangimus i. Wee sharpen not the teeth to byte but wee breake the holy bread with sincere faith And with August we say Quid paras dentcm ventrem crede manducasti i. Why preparest thou thy teeth and thy bellie Beleue thou hast eaten Faith then is y ◠mouth wherby we receiue Christ so digest him into y ◠stomacke of our soules That which Christ did generally vpon the crosse to y ◠whole world y ◠do we thinke to euery man perticularly with no lesse good effect through faith to be applyed in the Lordes Supper So farre bee wee from teaching it to bee a signe or figure onely Let vs nowe continue in the comparison consider how the church of Rome doth vse this sacrament But Lord God what a sea should I enter into if I should take vpō me fully to declare their abuse of this reuerend Mysterie I will not I cannot thys time wil not serue for it yea diuers sermons wil not serue to deliuer it Who knoweth not y ◠this onely matter hath occupyed the tongnes and pennes of all the learned of Europe I will therefore rehearse vnto you onely the titles of the abuses reseruyng the full discourse to some other tymes Christ instituted a Supper or holy Feast they make it a priuate repast In a feast there is both the Feast maker and the guestes but in theyr priuate Masse one supplyeth the person both of the Feast maker and of the guest Christ Instituted a Sacramente of thankesgeuyng as hee sayeth Doe thys in remembraunce of mee They make it a Sacrifice propitiatorie for the quick and for the dead hauing not one syllable of Gods worde for it Christ gaue breade they say there is no breade Christ gaue Wine they saye the substaunce of Wine is cleane vanished awaye Christ said Drinke yee all of thys nay saye they none but Priestes maye drinke of it Christ sayde when hee gaue breade This is my bodye and when he gaue Wyne This is my blood They saye when the aue or the other is gyuen that it is both the bodye and bloud I omitte that they mixed diuers corrupte doctrines and vnfruitful and daungerous Ceremonies I omitte that they made it a common Marchandize to buy soules out of Purgatorie Finally I omitte that they haue made of this heauenly mysterie a perpetuall matter of Idolatrie by leading the people in theyr Eleuations to worshippe the creature in steede of the Creator If I shoulde enter to declare how they haue wrested and wroong the words of Christes Institution it myght seeme to all men that haue the feare of God verye marueilous but this that I haue spoken may suffice Seeyng therfore they haue not the ryghte vse of the Sacramentes accordyng to the Institution of Christ they cannot challenge vnto them the second Note or marke of the true Churche of God but that the same remayneth rather wyth vs then with them Yea wyll some say but they haue one token wherevppon the olde learned Fathers dyd seeme more to stay their consciences than al y ◠residue that you haue spoken of that is Continuall succession of Bishops for y ◠space of 1500. yeeres Irenaeus Tertullian Augustine c. and other when truth was in controuersie heretikes challenged the name of y ◠Church did flie to this as a principall anker whereby to stay them and their doctrine I graunt deerely beloued that it is true in same respect they did so But I praye you who were they agaynst whom they so reasoned Forsooth Marcion Valentinian and other lyke Heretikes which did refuse reiect almost the whole Scriptures both of y ◠olde newe Testament And such few bookes as they admitted they had corrupted by adding chaunging and by pulling out that these learned Fathers were there by forced to appeale to the Succession of the Apostolicall Churches as well for the triall of the auctenticall Scriptures alway frō the Apostles age left among them as also for the iustifying of that doctrine which they taught out of the Scriptures and had bene alway obserued in the same That it was thus Tertul. himselfe witnesseth Ista haeresis sayth he non recipit quasdam scripturas si quas recipit adiectionibus detractionibus ad dispositionem instituti sui interuertit si recipit non recipit integras c. i. This Heresie doth not admitte certain Scriptures and those that it receiueth by additions and detractions it wresteth to her purpose as it receiueth certain so it receueth them not wholly c.
teache that the substaunce of Breade and wyne is cleane vanished and consumed awaye so that there remayneth no Bread nor Wyne in the Sacrament and that is in effecte to make it no sacrament For as I haue tolde you before there canne bee no Sacramente without an externall Elemente to bee the outewarde signe thereof But what externall signe canne there bee when â—â—â—y withoute substaunce and accidents and qualities nourishe the substaunce of oure bodyes Or if they cannot howe maye they represente vnto vs that as they nourishe oure bodyes so Christe his blood nourisheth our soules yea rather they teach the contrary that as qualities doâ— not nourishe the substaunce of ourâ— body so doth not Christs body nourish our soules Wherfore al good Christians haue to deteste that blasphemous Doctrine broughte in by the Church of Rome which as I haue sayde taketh awaye the right nature and proportion of a sacrament By this that I haue sayd already you maye perceiue that there is some further ende then the vse of the signes in the Sacramentes and that the Externall Elementes are not ordayâ—ed for themselues but for some â—ther purpose In the olde time the sacramentes and Ceremonies were profytable for the bodilye nourishmente as the water gushing ouâ—e of the Rocke Manna and the Paschall Lambe but in oure sacramentes God smallye consydereth our bodies but principallye and whollye the â—eleefe ease and comforte of our soules Therefore as in the olde Testament so now much more in the sacraments is to be consydered some spirituall internall thing to the vnderstanding wherof the lykenesse of the external signes doe leade vs as in baptisme our regeneration and new byrth and the washing away of our sinnes by the death pâ—ssion of Christ In the Lords supper the heauenly foode of our soules with the bodye that was broken his blood that was shead vpon the Crosse Wherfore good christiaÌ„s in receiuing y â— sacrament must not haue so much regard to the signe as to the spirituall thing it selfe for which y â— outward token was oâ—dayned So doeth the Councell of Nice exhorte vs Lette vs not bende oure cogitation baâ—ely to Bread and Wine layde before vs but lifting vp our mind through faith let vs behold the Lambe of god taking away the sins of the world to be on that table c. And Chrisost hom 7. 1. ad Cor. The heathen person when he heaâ—eth of baptisme perswadeth himselfe that it is water only but I do not simply see that I doe see but also the cleansing of my soule by the spirite of God He thinketh my body onelye to be washed but I beleeue that my soule is cleansed and made holy And Aug. That which you see is bread and the cuppe as your eyes declare vnto you but as touching that wherwith your faith is to be instructed the bread is to you the body of Christ the wine his blood Wherfore the especiall principall part of the sacrament is the spiritual and internall thing as in baptisme as I haue sayd regeneration and sanctification and in the Lords supper y â— body and blood of Christ And here dearâ—lye beloued I muste put you in mind that they which teache this doe not saye that the sacramentes are bare signs and tokens as the aduersaries of the Gospell doe slaunder vs. Our doctrine of the Sacraments is farre more fruitfull and comfortable then theirs is For we teach and beleeue that these spirituall effectes are as certainely wrought by the holy ghost in the sacramentes as we see that the externall elementes haue their operation in the course of nature For the sacramentes are as the deedes and Seales of almighty god whereby he doth in deede and verily not only by signification but effectually conueighe vnto vs the possession of his spirituall blessinges and yet doâ— wee not maynetayne the carnall and Reall presence of Christe his body and blood within the compasse of the Sacramente so that it shoulde enter into the â—oundnesse of the mouth and descende into the naturall partes of our body That grosse opinyon I leaue to the schole of Roome 〈◊〉 〈◊〉 I fâ—â—d it not in Christes institution nor in the sâ—hole of the holy Ghoste that is the Scripture of God As a prince in his letters patentes vnder his greate Seale giueth to a man happily a thousand pouâ—de Lande by the yeare so that the partye hauing that deede may assure himselfe that he hath full right and possessyon thereof and as surely as it were possible he haue the Lâ—â—de iâ— sâ—â—f in his â—â—â—de yet can he not be so sencelesse and foolishe to thinke that he hath the very substaunce of the Lande in the Boâ—e wherein the deede is So doeth Christe in the Sacrament louingly 〈◊〉 to the faythfull hart the possession of his body and blood with all the benefits by the same procured to mankinde that he may iuâ—â—lye sayâ— that theâ— be his and by the â—â—liueth and is nourished to eternall life yet he may not be so foolish to thinke that he hath not the fruit of it vnlesse it goe reallye and Carnallye into his body For Christes body blood are meat drink for our soule not for our body to be nourished by as it is by breade and Wyne 〈…〉 The thirde part of the sacramente is that which giueth strength and effecte to the residue that is to say the word of Christes institution promise which is as it were the soule and life of the sacramente For whereto serueth a seale to a blanke wherein nothing is written by whiche wee maye clayme anye Benefyte whereto serueth an externall signe if we haue not a promise to attayne a spirituall thing And no mans hande or writing will serue to make perfecte this deede It muste bee Gods onlye For he hath only the giuing of such things wherefore it must be Gods word that must assure vs hereof Well sayd Aug. Let the word come to the element and it maketh the Sacrament And agayne How commeth it to passe that water toucheth the body clenfeth the hart 〈…〉 t by the power of the word and that not because it is spoken but because it is beleued And how can a man beleeue that which he â—eaâ—etlâ— not nor vnderstandeth â—ereby â—â—â— may consider â—how 〈◊〉 yoâ— haue bene deceaued by them which haue 〈…〉 ed the sacramentes vnto you in a straunge and vnknowne tongue that you vnderstoode not These comfortable wordes 〈…〉 Lordes cuppe This is my blood which is shead for you and for maâ—y for â—â—â—â—ssion of â—â—â—nes with playnâ— Saâ—â—â—â—ege haue they kept from you and 〈◊〉 you not only of the proâ—â—se contayned in the words but also of one part of the sacrament for they inimsâ—red it vnto you of the layâ—ie alway vnder one kynâ—e y â— â—â— as they say vnder y â— forme of bread onelye whiche greate 〈◊〉 to after both the wordes â—â—â— partes of the Sacramentes is 〈◊〉
S. Aug. that I haue heare layde downe and by many other like that I might alleage I truste all suche as feare God and will iudge indifferently may perceiue that this is no new doctrine which at this time I taught touching the likenesse of the Jewes religion and Sacramentes to ours now in time of the Gospell Herevnto I must add this note by the way If the Israelites vnder the old law did in their sacramēts eat y ◠same spirituall meat drink y ◠same spiritual drink y ◠we do in ours that is Christ that effecally and to saluation before Christes natural body blood were borne and come really into the worlde it maye euydently leade vs also to vnderstande what manner of eating and drinking it is that we also should vse in our sacramēts to saluation that is a spirituall eating and drinking of Christ and not such a grosse carnall and reall eating as the Church of Rome now striueth for But of this I haue to speake in the nexte part Therefore here I will make an ende c. ¶ The seconde Sermon vpon this part of the Text. 1. Cor. 10. 3. c. All did eate of the same spirituall meate and all did drinke of the same spirituall drinke For they dranke of the spirituall Rocke and the Rocke was Christe NOt only S. Paule in this place but the spirite of God in sunderye other Places of the Scriptures teacheth vs that Christe only is the blessed and Heauenlye foode of oure soules wherewith we are fed and nourished to eternall life Of this meate and drinke Esay prophecied many yeares before Christ came in fleshe Oh sayd he come all ye that be thirstie come to the waters and yee that haue no siluer come buy and eate come I say bye wine and milke without money wherfore do you lay out siluer for that which is no fode bestow your labor for that which cannot satisfye you harken dilligently vnto me eat that which is good c. In which words he caled the hungry thirstie consciences of gods people to that heauenly foode of Christ which in his gospel is laid before the faithfull by it to be fedde to eternall life and reproueth them for seeking other foode besyde Christ because indeed there is none that can satisfie them but onelye hee This doth Christ himself seeme to expound in this maner in the gospel when he sayth If any man thirst let him come to me and drinke But most euident in John the sixte hee declareth himselfe to be the onely foode of oure soules of which we must feede vnto saluation For vppon the occasyon of the Jewes following him with a carnall affection to haue their bodyes fedde by myracle as before he had done he sharply reproueth that affection in them willeth thē to labour and trauatle not for the meat that perisheth but for the meate y t shold endure to euerlasting life which the sonne of man should giue vnto them And after Moises gaue you not bread from heauen but my father giueth you the true bread from heauen For the bread of God is he who cōmeth down from heauen to giue life vnto the world And after a few words he sayth plainely I am the bread of life he that commeth to me shal not hunger and he that beleueth in me shall neuer thirst And againe I am the bread of life your fathers did eat Manna in the wildernesse and are dead This is the bread of life which commeth downe from heauen of which he that eateth should not die I am the liuing bread that came downe from heauen if any man eate of this bread hee shall liue for euer and the bread which I wil giue is my fleshe which I will giue for the life of the worlde c. Except ye eate of the fleshe of the son of man drink his blood you haue no life in you Whosoeuer eateth my fleshe and drinketh my blood hath eternall life c I will raise him vp at the last day For my flesh is meate in deede and my blood is drinke in deede c. Seing then it is very euident that Christ is the meate and drinke of all true Christians it behoueth vs next to learne why Christ is called meate and drinke for we may not groselye vnderstand it as y ◠Capernaites did that it is a Meat wherwith our bodies are to be nourished as with other natural foode God forbid For Christ himselfe a little after sayth The words that I haue spoken are spirite and life Gyuing vs thereby to vuderstande that hee is oure spiritual meate and his wordes spiritually to be vnderstanded This speech then that Christ is meate an drinke vnto Christians is not a naturall and proper kinde of speaking but metaphoricall and figuratiue transferred from the bodye to the soule from a worldlye meaning to a spirituall Seuce Which the better to perceaue you must remēber that man consisteth not of body only but of soule also And as y t body hath his life and death so the soule hath her life and death And as the body hath certayn means to keepe of death and for the time to mayntayne lyfe so hath the soule meanes to preserue the life thereof and to put awaye death The lif of the body is the ioyning of the soule and the bodye togither and the death thereof is the separation of the soule from the bodye The meanes to preserue the life of the bodye that is to continue the bodye and soule togeather is foode and sustenaunce meate and drinke for we daylye and howerly doe consume and the substance of our bodies wasteth by the pores of oure skinne so that when Nature feeleth wante of Substaunce to supplye the wasting of the body then it is sayde in proper speeche to hunger or to thirst that is to desyre and couette that thing whereby the waute of naturall Substaunce and moysture maye be supplyed least the Instrumentes of the soule shoulde bee made feeble and so the soule departe and the body dye Nowe looke what the soule is to the hedye that is GOD vnto the soule As the lyfe of the bodye is the ioyning of the soule to the bodye for wythout the Soule there is no life so the life of the Soule is the ioyning of GOD and the Soule togeather and the death of the Soule is the separation of GOD from the soule for without GOD the soule hath no lyfe And yet you maye not thinke that the Soule dyeth after that sorte that the bodye doeth by ceassyng to haue a beeing or a continuaunce but it dreth a spirituall death by separation of God from it so that the tyme that it is and hath a beeing withoute God is nothing but a moste horrible tormente and more greeuous then a thousande bodilye deathes Nowe further as the body hath a certayne meanes by foode and Sustenaunce to preserue life that is
will raise him vp at the last daye Who seeth not heere that Christ attributeth the same force to beleeuing that in the other verse he did to eating and drinking and therfore vseth y â— wordes indifferently as beyng of one meaning I myght stay vpon many other places wherein the holy Ghost wytnesseth that we haue eternall life by beleeuing in Christ as in the same place He that trusteth in me hath eternal life but the matter is needelesse and the time will not suffer me Therefore by Christes owne wordes to beleeue in Christ is to eat Christ That you may not thinke this is a new deuise proceeding from my selfe or from the Preachers of thys tyme hearken you what S. Augustine sayeth This is the bread that came from heauen that if any doe eate of it he shoulde not die but that stretcheth to the Vertue of the Sacrament not to the visible Sacrament He that eateth within not he that eateth without he that eateth with the hart and not he that presseth it with his teeth Marke I pray you y â— he attributeth the true effectuall eating not to the pressing with the teeth and bodyly mouthe but to the inward eating with the hart and what is that but by faith and beleeuing spiritually to eate him and so he expoundeth himselfe in an other place This it is therefore fayeth he to eate that foode that perisheth not but remaineth to eternall lyfe What preparest thou thy tooth and thy belly beleeue and thou hast eaten And againe To beleeue in hym that is it to eate the bread of lyfe Cyprian also to the same purpose writeth These things so often as wee doe wee sharpen not our teeth to byte but with sincere fayth wee breake and diuide that holye breade Some happily thinke that this spirituall eating by faith is but a â—leight matter and of no great weyght and so the teachers of the Churche of Rome woulde perswade men but they consider not the great vertue power and strength of Faith By Fayth wee knowe Christ and the true meane of our saluation by hym By Faith wee bee graffed into Christ as braunches into the roote and stocke so that wee lyue now by him and by his spirit as the braunches doe by the Iuice that commeth from the bodye of the tree By Fayth wee bee so vnited vnto Christ that we may iustly saye whatsoeuer is hys is ours also by fayth we are made the chyldren of God and heyres of eternall lyfe By fayth wee haue peace wyth God and are assured of hys fauour in the myddest of all our troubles by fayth wee dare boldly approche to the throne of Gods mercie This might and strength of fayth they feele not that thinke it so simple a matter to eate Christ by fayth Christ witnesseth That by eating him by faith and beliefe we haue saluation and eternall lyfe and that hee will raise vs at the last daye Wherefore I woulde knowe of them what other eating there is beside thys whereby wee maye assure our selues of Saluation Truely the Scriptures mention none And that carnall eating for which the Churche of Rome striueth is suche as they themselues confesse that Iudas and all wicked persons may vse and bee damned Nowe I appeale to the consciences of them that feare GOD and will not willyngly runne into errour whether wee or they deale with the people of God more sincerely They without any euident proofe of the Scriptures contende as I haue sayde for that reall and bodily eating with which damnation maye bee ioyned wee endeuour to perswade men that manner of spirituall eatyng by faythe throughe which by the testimonie of the whole Scriptures wee shall be assured of eternall lyfe and with which damnation can not bee ioyned Some perchaunce wyll saye vnto mee or wyll thinke with themselues in their mynde If this doctrine bee true then are Sacramentes needelesse For wee may eate Christ by fayth spiritually in such sort as you haue sayd without any vse of the Lordes supper and therefore it maye seeme superfluous God forbydde that the most perfect Christians and of strongest fayth should once thinke Sacramentes to bee superfluous and needelesse They bee the blessed and holy ordinaunces of Christ by his mercy and goodnesse appoynted for our great helpe and benefite as I haue in the former Sermon declared And yet I must confesse to the great comforte of many godlye persons that the faythfull Christian maye and doth often feede vpon Christ to saluation beside the vse of the Sacrament For the spirituall grace and benefites which as I haue sayd before is the principall parte of a Sacrament is not of necessitie alwaye so tyed to the outwarde signes that without them God can not or doth not sometime bestowe the same I doubte not but the Theefe vppon the Crosse without vse of the Sacrament dyd eate the bodye and blood of Christ in such sort that he was the same day w t him in Paradise We see in the Actes of the Apostles that Cornelius and hys company was sealed with the spirite of GOD before the receauing of the outward Sacrament in such sort that if he had then immediatly departed out of this life he should haue gone to heauen which coulde not bee vnlesse he had spiritually by fayth eaten the true foode of euerlasting life that is Christ Jesus crucifyed which he fed vppon most assuredly whyle he heard Saint Peter preach Christ There were in tyme of the Primitiue Churche great numbers of godly Martyrs saued which neuer outwardly receaued the Sacrament of the Lordes supper and yet fruitfully and effectually did eat Christ by faith And so doe many at this daye which either by sicknesse or by imprisonment or by any other lyke cause of necessitie are tyed from the outwarde vse of the Sacraments Yet as I haue fayde God forbyd that we shoulde thinke the Sacrament of the Lordes supper superfluous but rather exceeding profitable In the vse of y t Sacrament there is a double eating of which one helpeth the other †As manne consisteth of two partes bodie and soule so the bodye feedeth vppon the outwarde elementes of bread and wyfe but the soule feedeth in deede and truely vpon Jesus Christ crucified The outward eating by y â— instrumeÌ„ts of our body causeth al our senses our hearing our seeing our feeling our tasting to helpe our inwarde eating by faith by the same quickeneth stirreth strengtheneth increaseth our faith y t we may eate y t body and blood of Christ more effectually fruitfully For when the faithful christian heareth the wordes of Christes institution sounde in his eares This is my body that is giuen for you this is my blood that is shed for the remission of your sinnes it stirreth vppe his faith for faith is by hearing to lay strong howfast vppon this promise in his hart doth assure himselfe that Christ dyed and shed his blood not
the Pigges of Epicures stie Edamus bibamus c. â— Let vs eate let vs drinke and be merie for to morow we shall die and after death is no pleasure nor paine Marke I pray you howe wisedome vttereth their cogitations and maketh them to speake in this wise Our time is as a shadow that passeth away after our end there is no returning come therefore and let vs enioye the pleasures that are present and let vs fill our selues with costly vvine and ointments and let vs cheerefully vse the dâ—eatures as in youthe and let not the flower of life passe by vs. Let vs all be partakers of our wantonnesse let vs leane some token of our pleasure in euerie place For that is our portion and this is our lot Let us oppresse the poore that is righteous oh let vs not spare the widowe nor reuerence the white heares of the aged Let our streÌ„gth be the law of vnrighteousnes Let vs defraude the righteous and godly for he is not for our profit he is contrary to our doings he checketh vs for offending against the law blameth vs as transgressors of discipline Out of this schoole they came that iest at Preachers be angrie with them for inueighing against the vanities of this life putting them in minde of God and of heauen for they thinke that to bee a bitter saying to their pleasant life For there is none so heathenish but God sometime sendeth to his minde a gnawing corsie remorse of conscience to trouble him Out of this schole came those scorners which S. Peter prophesied shuld rise in the latter dayes liue after their owne lust when they should be taught by Preachers that y â— worlde shoulde haue an ende they be brought before the iudgement seat of God to aunswere for their wickednes would with derision and mocking say Oh where is the promise of the Lordes comming to iudgement and of the end of the world for since the fathers died all things continue a like froÌ„ the beginning of the creation Of the same sort are they that Esay speaketh of When they be tolde that God will punishe plague them not in the world to come but in this world also with some notable examples of hys iustice as he did to Sodom and Gomorra and others c Oh say they in derision Let God make speede let him hasteÌ„ his worke that we may see it and let the counsell of the holy one of Israel drawe neare and come that wee may knowe it Or at least they speake as they doe in Ieremie that denie the Lorde God and say Tushe it is not hee those plagues of sworde and famine shall not come vppon vs It is vaine that the Preachers teache these myseries and plagues shal fall vpon themselues I would to God there were not too many of this sorte in Englande whose like contempteous voyce did ring in many mennes eares beside the great number of them that secretely saye in their heart There is no God and openly shew the same in the whole course of their life For if they beleeued there were a God they would neuer so reprochfully and so obstinately reiect cast aside the word of the eternall and euer liuing God I aske these godlesse Epicures whether they thinke there is a God or no If they will saye Yea why then the same must be a iust God for without iustice there can be no Godhead and if he be a iust god then he must detest hate sinne and accordingly punishe it For it is the part of iustice to giue to euery one that he deserueth reward to the good punishment to the wicked and by this can they not in iustice escape his punishment due to their lewdnesse If they will say with their Maister Epicure that there is a God but he regardeth not the affaires of the world the doings of meÌ„ that must then be either because he cannot or because he will not By the one he sheweth himselfe an impotent God and therefore no God by the other a negligent or a malicious God and for that also no God For such passions and imperfections can not lyght into the nature of a Deitie or Godhead If they will flatly thinke or saye There is no God I must speake vnto them as S. Paule doth to lyke heathenish harts mindes and I must will them to open their blinde eyes and behold the goodly beautifull and maruailous frame and workemanship of the world the Suâ—â—e the Moone the Starres the Planets the goodly order the constant course y â— wonderfull effectes the notable varietie of times and seasons to the benefite of mans life I must byd them looke into the ayre and consider what it is that holdeth vp that huge heape of Cloudes houering without any proppe or staye and in conuenient time so sweetely sheeding downe themselues to moist season the earth which if they should fall downe at once woulde ouerwhelme and drowne the whole earth I must further wyst theÌ„ to consider y t since the naturall place of water is to be aboue the earth as verye reason and their owne heathenish Philosophers teache who or what it is that holdeth the Sea within a banke of sande that it doth not breake ouer to surrounde the earth and occupie his owne place Or what it is that causeh the dead and dirtie earth to bring for the so beautifull flowers so faire greene grasse so exceedyng varietie of Beastes Hearbes Trees Fruites Metalls and all other things either breeding in the bowells of the earth or shewing themselues vppon the vtter face thereof Who it is that created them or gaue them a beginning that preserueth and continueth them in their kindes that maketh them at some seasons of the yeere to die at another to spring and growe againe Thou wilt say happily all these things be by a certaine course of nature and the ordinarie effectes thereof Why and what is that which thou callest nature Is she a goddesse or is she a Creature Hath she a beginning of hir selfe or hath she hir beginning of an other Seneca an Heathen Philosopher could say Nature is nothing but God working in these thinges that wee call naturall But if thou be worthy the name of a man looke into thine owne body which is called Microcosmos A little world because of marueilous workemanship thereof weigh how it commeth to passe that in thy mothers womb two or three droppes of licour shoulde frame it selfe to skinne to fleshe to bones to sinewes â—o veines to arteties to the principall partes of thy liuing body the braine the harte the stomacke the lyuer the splene the guttes and others howe the spirites bee ingendred in the braine the hart the lyuer which bee the instrumentes whereby thy soule worketh life and mouing â—â—rishing increasing and growing sense will and vnderstanding Consider the other outward partes of thy body and
is so hard a thing for him that aboundeth in Riches too bee saued Fol. Folio 202. 203 Two meanes to withstād the mischiefes of Riches and worldly wealth Folio 204 There is no assurance to bee had of worldly Riches Folio 204 The estimation that is to be had of all earthly things and consequently of Riches Folio 205 S. Sacrament ¶ What a Sacrament is Folio 118 How the body and bloud of Christ are sayde to be meate and drinke thys concerneth the Sacrament Folio 137. 138 Against the carnal eating and drinking of Christ body and bloud in the Sacrament Folio 142. 143 What to eate Christes bodie and to drinke his bloud as in the Sacrament Fol. Folio 144. 145. 146 The eating of Christ by faith is no derogation to the dignitie of the Sacrament and profit therof Folio 147 In the vse of the Sacrament is a double eating to be noted Folio 148 Our sences in the vse of the Sacrament are helpers to our better receyuing of the same Folio 148. 149. 150 The dissention of the Protestantes for the Sacrament is no such greate matter as the Papists make it Folio 56 The wickednesse of the minister doeth not derogate any thing from the effect of the Sacrament c. Folio 119 The faith of the receiuer not the life of the minister doth helpe or hinder in the effect of the Sacrament Folio 120 Fruiteful actions and doctrines concerning the Sacrament of the Lords supper Folio 33 Christ his body c. receiued in the Sacrament of the Lords supper Folio 34 The enemie of Christ in the Sacrament is not carnally to be vnderstoode Folio 35 Papisticall vntruthes and abuses concerning the Sacrament of the Lordes supper Folio 35 Blasphemous doctrine of wicked mens eating of the bodie of Christe in the Sacrament refelled Folio 152 153 How we ought to prepare our selues to the worthye receiuing of the Sacrament of Christs bodie and bloud Folio 154 How we are to make triall of our selues before we come to receiue the Sacrament of Christs bodie and bloud Folio 154. 155. 156. A briefe and pithie prayer for communicāts to say before they receiue the Sacrament of Christs bodie and bloud Fol. Folio 157. 158 The faithful togither with the outward signe receiue the inwarde thinges in the Sacrament Folio 128 Sacraments ¶ The difference betwixte the Iewes Sacrament and ours consisteth in externall signes respect of time Folio 133. 134 Sacramēts are badges by which we christians are knowne from Idolaters Folio 150 Sacraments are the seales whereby Gods promises are confirmed vnto vs. Folio 151 How Christes bodie and bloud is truely and rightly to be eaten and drunken as well in the Sacraments as without them Folio 142 What the internal part of Sacraments is Fol. Folio 122 Sacraments are seales whereby the letters patents of our saluation in Christ are confirmed vnto vs. Folio 123 Why Sacraments were ordayned Folio 125 Our infirmitie the first cause why Sacraments were ordayned Folio 125 The second cause why Sacraments were instituted is oure exercise in the remembraunce of Christs benefits Folio 126 The thirde ende wherevnto Sacramentes were appointed Folio 126 Sacraments consist of three parts Folio 120 The second part whereof Sacraments doe consist is the spiritual or inward thing Fol. Folio 122 The third part wherein Sacraments consist is the words of Christs institution and promise Folio 124 The fourth cause why Sacramentes were ordayned Folio 126 The last cause why Sacraments were appointed Folio 127 God the only author of Sacraments Folio 118 Sacraments vnite vs vnto Christ Folio 151 Sacraments are too linke vs togither in brotherly vnitie Folio 151 Papisticall Sacraments of their owne deuise Folio 32 Papistes cannot be knowne to be of the true Church by their Sacraments Folio 30 Papisticall number of sacraments Folio 30 Sacraments markes of Gods Church Folio 23 What diffeeence is to bee obserued betwixt the Sacramentes of the olde Iewes c. Folio 129 Saluation ¶ Christonly is al in al to Saluatiō Folio 85. 86 It is not sufficient to Saluation to be idle professours of God but also doers of godly deedes Folio 160. 161 Blasphemous derogation to the merits of Christs working our Saluation Folio 91 The letters patents and seales of our Saluation what they are Folio 123 The old Iewes vnder the law hadde the same hope of Saluation by Christ that we now haue Folio 129. 130. 131 Protestants doctrine of Saluation is the doctrine of the Scripture Folio 234 Scismes ¶ Christēdome torne by Popish Scismes Fol. Folio 103 Scismes in the East Church whiche were Christians Folio 58 Scismes between diuerse of the auntient fathers Folio 58. 59 The Papistes cannot without their own great shame obiect Scismes to Protestants Folio 59 Scriptures ¶ The learned aduersarie refuseth to be tryed by the Scriptures and why Folio 25 Why Papistes doe refuse tryall by the Scriptures Folio 26 Blasphemie of the Papistes againste the Scriptures Folio 26 The written Scriptures onely are and ought to bee sufficiente to trye all truth Folio 23 The Papistes refuse triall by the Scriptures Folio 24 Three poyntes shewing how the Papistes esteeme the Scriptures Folio 24. 25 How the Church may iudge or vse the Scriptures concerning their truth Folio 27 Greuous faults in the Church of Rome by taking hir authoritie ouer the Scriptures Folio 27. 28 Manifest false interpretations of Scriptures vsed by Papistes Folio 28 Doctrines of Papists againste the Scriptures in sixe perticulars Folio 28. 29 Sectes ¶ Protestantes are not to be blamed for the Sectes that happen in the time of the Gospell Folio 55 Sectes do more agree to Papistes than to Protestants Folio 55 Papisticall Schoolemen which diuided themselues into Sectes and how hurtfull that is to Christianitie Folio 6 Sinne. ¶ God is not the author of Sinne. Folio 166 The punishment of Sinne and what are the causes that moue God to plague men Folio 168 We cannot acknowledge a God but that withall he must punish sinne Folio 191 Wicked menne are plaged of God for their owne Sinnes to our example Folio 162 Soule ¶ Faith the mouth of the Soule whereby Christ is eaten Folio 144 A comparison betwixte the body and the Soule Folio 138 What the Soule is to the body that is God to the Soule Folio 138 How Christ was prepared to bee the foode of our Soules Folio 139 Christ the foode of our soules Folio 136. 137 Succession ¶ Papistes obiect Succession as a true note of their Church Folio 36 How the argumente of Succession hathe bin vsed by the fathers Folio 37 Succession is nothing without the doctrine of the Apostles Folio 38 The true Church better proued by doctrine than succession c. Folio 39 Personall Succession is no sure proofe that the Romish Churche is the true Church Folio 42 T. Transubstantiation ¶ The absurditie of Transubstantiation Fol. Folio 121 V. Vniuersities ¶ The cause of few Diuines in Vniuersities of the best sorte of wittes Folio 64 Diuersitie of opinions betwixt
in the externall signes respect of time In Ps 73. CoÌ„ Faust. lib. 19. cap 14. De doct Christ. in Jo. in psal Note August Tract in Joh. 26. The faythfull Jewes did eate and drinke spiritually the body blood of Christ before his reall comming in the flesh and soe doe we that ar borne beleeue since his incarnation the conclsion thereupon Christ the food of our soules Esay 55. 1. Joh. 7. 37. Io. 6. 26. c. Ioh. 6. 32. c. Ioh. 6. 35. Ioh. 6. 48. c. Io. 6. 53. â— Ioh. 6. 63. How the body and blood of Christ are said to hes meate and drinke Acomparison betwixte the body and the soule What the soule is to the body that is God to the soule 1. Io. 5. 12. How Christ was prepared to be the food of our soules Io. 6. 35. Why Christ of necessitie was to be both god and man firste why he shold be god 1. Jo. 5. 20. 1. Jo. 3. 5. Joh. 1. 12. Heb. 7. Ro. 8. 34. Why Christ world necessarily be man Joh. 12. 26. Heb. 4. 15. Now Christ his body and blood is truly rightlye to be eaten drunken as well in the Sacraments as without them Against the carnal eating drinking of Christs body and blood Mat. 15. 11 Rom. 8. 11. Iac. 1. 17. Fayth the mouth of the soule whereby Christe is eaten Ioh. 6. 29. 33. 35. What to eate Christ is what to drinke his blood is Ver. 4â— Tract in Ioh. 26. Trast 25 De coenae Domini The force of fayth Ioh. 6. 54. The eating of Christ by fayth is no derogation to the dignity of the Sacramente and profite theâ— of Luc. 23. 4â— Acts. 10. In the vse of the Sacrament is a double eating to be noted Our senses in the vse of the Sacrament are helpers to our better receauing of the same Hearinge Ma. 26. 26 Ro. 10. 17. Luc. 22. 19. Seeing Feeling Tasting Sacraments are badges by which we Christians are knowne from idolaters Sacraments are the seales wherby gods promises are confirmed vnto vs. Sacraments vnite vs to Christe Sacraments are to linke vs togeather in brotherly vnitie Blasphemus doctriue of wicked mens eating of the body of christ â—efelled Joh. 6. 56. Joh. 6. 54. In Mat. 15. De Trini lib. 4. Tract 59. PaneÌ„ dnÌ„â— PaneÌ„ dnÌ„i Tract 26. How we ought to prepare our selues to the worthy receauing of the lords supper 1. Co. 11. 18. How we are to make trial of our selues before we come to the lords table Deut. 6. 5. Deu. 27. 26 1 2 3 Obiection Answeare Psal 103. 14. A breife praier for communicants Mar. 9. 24 Ma. 26. 33. Mar. 9. 33. Heb. 1â— 22. Mat. 7. 21. It is not sufficient to saluation to be idle professors of god but also doers of godly deedes Iam. 1. 22. c. Luc. 11. 28. Mat. 7. 24. Maâ— 11. 13. Wicked mâ—n are plagued of god for their owne sinnes to our â—â—â—ngle Nothing beâ—â—ideth man by fortune but al thingâ— by gods direction Joh. 5. 17. Act. 17. 28. Psal 104. 29. Nature what it is Gen. 7. 3. Reg. 17. Retract Fortune what it is Mat. 10. 29 God the Creatour disposer and preserner of all The absurd opinion of theÌ„ confuted that imagined god to gouerne great thinges and matters only without prouiding any whitt for things of leue value God is not the author of sinne Euerie act is to be measured good or bad by the intent of the actor Jer. 7. 13. Esai 10. 5. God vseth naughtie instruments to the working of good What the causes ate that moue god to plague men The punishment of sin Leu. 26. 40 Jos 24. 20. Deutro 21. Leu. 26. 14. c. punishmenes sent from god for examâ—ples sake Luc. 13. 2. Psal 543. 2. â—um 11. 4. Num. 25. â—â— Num. 16. 3. Esai 36. 37. Afflictions are laid vpon the righteous to trie them withal Eccl. 27. 5. Prou. 17. 3. Judi 8. 21. Job 1. 21. Heb. 12. 6. Rom. 5. 3. 1 2 3 4 Christ compareth the church to husbandry especially in pasturing vintage and tillage Psal 23. 1â— Psal 95. â— Joh. 10. 11 Joh. 15. 1. Esa 5. 1. c. Mat. 21. 33 Joh. 4. 35. Mat. 9. 37 Why the Spirit of god doth compare the church to husbandrie as beforesaide Interpretation of this parable of the seede sower Preachers are authoriâ—ed by god in their calling 1. Cor. 4. 1. What â—â—â—matâ—â—â— ought to be had of prechers 1. The. 2. 13. Gal. 4. 14. 2. The. 4. 8 Luc. 10. 16. How those are to be thought of who lightlie regard-either preachinge or preachers 1. Pet. 1. 23. That the worde of god is resembled to seede and why Esa 40. 6. The power of the words of god in it selfe and in the estimation of the worlde Rom. 1. 16. What gods worde woorketh in the hearâ—â—s 1. Cor. 1. 23. Verse 27. How gods worde preuaileth euen against mans wisdome and cunning Example of the Apostles time Example of later and of these present times Pâ—â—â— â— â— The imaginations praâ—tises meanes of the wicked to withstand gods worde Psal 2. 4. The increase of the church by Martâ—rdom 〈…〉 d in a similitude What increase only coâ—â—â—â—eth by Marâ—â—â—dom 2. The. 2. 8. An obiection made against the credit of the gospell and the preachers of it because it is likened to seede Esa 55. 10. Answere Some preachers had but barren successe and yet was theire doctrine â—â—â—â—he The like to be saide of Christ and his Apostles The cause of barren successe is all one to the present preachers as was to the prophets Christ and his apostles and yet is not their successe the lesse How greeuous it is for preachers to offende Why preachers offences are not to be made more greeuous then they are The true cause why the worde preached doth not allway bringe forth fruite The godly do alway take pro 〈…〉 of the preaching of the worde The first kinde of grounde Three sorts of foules vvhich doe eate vp the seede of gods vvorde in the heigh â—vaies Of worldly securitie The inconuenience of pre achingiâ— generalitie Luc. 1. 74. 75. Rom. 6. 3. 1. Pet. 3. 7. Rom. 8. 17. Eph. 2. 19. Mat. 23. 37 How god calleth Engto repentance and without repentance what is like to befall it Of heathenish Gentilitie and the mischiffe by it Sap. 2. 5. c. How they are to be accounted of that deride preachers 2. Pet. 3. 1. c. Mocâ—es against god his iudgmentes Ier. 5. 1â— How to trie crulye who do beleauâ— there is a god and who not Contempt of godlinesse of life can nor stand with the acknowledging of a god We cannot acknowledg a god but that with all he must punishâ— sinne Against those that denie god altogeather Rom. 1. 20. Meanes to make those acknowledge a god which â—â— altogetheâ— deny him The saying of the Heathens that al things stand according to the course of Nature is to be vnderstod of god