The New Covenant, Book 3 · Chapter 1
CHAP. I. Of the names and titles of this Sacrament, together with the reaſons and vſes thereof.
IN the former Booke wee hauehave ſpoken of baptiſme, the firſt Sacramēt of the church, together with the parts and vſes thereof. Now we are to ſet downe the doctrine of the Lords Supper, which is the ſecond Sacrament. For after that God hath brought vsus into his Church by baptiſme, and made vsus as it were of his houſhold ſeruants: then as a good father of the family, he feedeth vsus ſpiritually with the fleſh of his Sonne, applying vntounto vsus the merit of his death and paſſion. ThisaThe Sacrament of the body and blood o… chriſt called by diuers names. Sacrament of the body and blood of Chriſt is declared in the Scripture by diuers names, to deliuer the nature thereof vntounto vsus. Sometimes it is called the communion, as 1 Cor. 10. The cup of bleſsing which we bleſſe, is it not the b1 Cor 10.16communion of the blood of Chriſt? The bread which we breake, is it not the communion of the body of Chriſt? Sometimes it is called the Lords Supper, as 1 Cor. 11, 20. When yee come together into one place, this is not to eate c1 Cor. 11, 20the Lords Supper.
Thirdly, ſometimes it is called the breaking of bread, as Acts 2. They continued in the Apoſtles doctrine and fellowſhip dAct. 2, 42. and 20 7.and breaking of bread and prayers: and cha. 20. The firſt day of the weeke the D…ſciples being come together to breake bread, Paul preached vntounto them ready to depart on the morrow. Fourthly, ſometimes it is called the table of the Lord, as we ſee 1 cor. 10. Ye cannot drinke the cup of the Lord and the cup of Diuels: ye cannot be partakers of the Lords e1 Cor. 10 21table, and of the table of diuels. Moreouer, we ſhall nothing offend if we call it the teſtament or will of Chriſt, This cup is the f1 Cor. 11, …5 Mat. 26, 2….new Teſtament in my blood, this do as oft as ye drinke it in remembrance of me: and our Sauiour thus ſpeaketh, Mat. 26. This is my blood of the new teſtament, that is ſhed for many, for the remiſsion of ſins. Theſe are the chiefe and principal names giuen to this Sacrament in the Scriptures. I am not ignorant that the ancient fathers and times ſucceeding, hauehave giuen vntounto it other names, and not vnfitly: but my purpoſe being not ſo much to alledge the counſels or Doctours of the Church, as to inſtruct the ſimple and vnlearned, I will content my ſelfe with expounding ſuch termes and titles as are penned in the worde of God, and pointed out by the Spirit of God.
Now then, let vsus rendergReaſons rendred of the former names. the reaſons of ſuch names, as this Sacrament is entituled withall. It is called the communion becauſe wee hauehave a communion and fellowſhip with Chriſt, andh1 Cor. 10.17 he with vsus: both which are ſealed vp in this Sacrament, It is called the Lords Supper, both becauſe it was inſtituted by the Lord Ieſus at his laſt Supper, (which circumſtance of time the Church hath changed) & becauſe therin is offered to vsus a ſpiritual banket, in which the faithfull are ſpiritually fed and nouriſhed. It is called the breaking of bread, both becauſe this is a neceſſary action vſed of Chriſt not to be omitted, and becauſe it repreſenteth the crucifying of Chriſt & tormenting of his body: ſo that we ſhould neuer be preſent at this ſignificant ceremony, but we muſt call to remembrance the ſorrowes and ſufferings of Chriſt: now if Chriſt were thus tormented for vsus, ſurely we ought greatly to bee griped and greeued for our owne ſins, which was alſo ſhewed by theiExod. 12, 8. ſower hearbes of the Paſſeouer, Exod. 12. It is called the table of the Lord, becauſe he doth feed vsus at it, as this we know is the end and vſe of tables in our houſes, to ſet our meats and drinks vponupon them prepared for our nouriſhment, and this is the ſcope and end of the Lords table: onelyonly heere lyeth a plaine and maine difference, our tables ſerue for bodily nouriſhment, but the Lords Table is prepared for the ſpirituall nouriſhment of our ſoules. Laſtly, it may be called the teſtament or will of Chriſt becauſe it ſetteth forth vntounto vsus a ſolemne couenant betweene God and vsus, touching forgiuenes of ſins and eternal life: which couenant is ratified and eſtabliſhed by thekHeb. 9, 15. death of the Son of God: ſo that heerein we finde all things belonging to a full and perfect teſtament, as wee ſhall ſee afterward.
Out of theſe ſeuerall names and titles thus interpreted, ariſe moſt aptly and fitly ſundry vſes, which in order as they hauehave beene propounded we will conſider. The firſt title is the Communion: from whence we deductlThe vſes of calling this Sacrament the Communion. theſe neceſſary concluſions. Firſt of all, is the Sacrament of the body and blood of Chriſt called a communion? And ſo called of our communicating together? Then heereby all the faithfull openly teſtifie, that they be all one body coupled together in Chriſt Ieſus, we profeſſe him and all his benefits, Vſe 1 we receiue him, we enioy him, we reioyce in him. God the Father doth giuegive him, the Holy-Ghoſt doth aſſure him, faith doth receiue him: by this hand we are ioyned to him, and hauehave ſpirituall fellowſhip with him. Wherfore all beleeuers are made one by Chriſt: and this is not an vnion in imagination, but in truth and in deed: neither by tranſfuſion of the properties of the God head or man-hood into vsus▪ m1 Cor. 6, 17. 1 Ioh. 3, 24.but by one and the ſame Spirit dwelling in Chriſt and in all the members of Chriſt, as 1 Cor. 6. He that cleaueth to the Lord, is one ſpirit. And the Apoſtle Iohn teſtifieth, that Chriſt dwelleth in vsus and we in Chriſt by the Spirit; He that keepeth his commandements, dwelleth in him, and he in him: and heereby we know that he ab…deth in vsus, euen by the Spirit which he hath g…uen vsus: ſo that the ſpirits of iuſt & perfect men in heauen, and all beleeuers vponupon the earth (how far ſoeuer ſundred in place) hauing one and the ſame Spirit of Chriſt dwelling in them, are all one in Chriſt their head. God hath giuen his owne Sonne vntounto vsus freely and fully: our faith receiueth ChriſtnIoh. 1, 12. by beleeuing him and all his gracious benefits to be ours, as Ioh. 1, 12. As many as receiued him, to them he gaue prerogatiue to be the ſonnes of God, euen to them that beleeue in his name. Thus wee ſee we are one with Chriſt, and Chriſt with vsus.
Vſe 2 Secondly, as this Sacrament being a communion admoniſheth that we are all one in Chriſt: ſo it teacheth that it is to bee receiued of many together in the Church, not of one alone, and therefore it ouerthroweth the priuate Maſſes of the Church of Rome, where one partaketh all and the reſt of the Church nothing at all. There is a flat oppoſition betweene theſe two: ſo that the Communion cannot be a priuate Maſſe, and priuate Maſſe cannot be a Communion. That which is ordained and prepared for many, deliuered vntounto many, and receiued of many, cannot ſtand with the Maſſe, where the Prieſt prepareth for himſelfe, not for the people: he ſpeaketh to himſelfe, not to the Church: he receiueth himſelfe alone, not with his brethren: all which are directly contrary to the Apoſtleso1 Cor. 11, 33 rule, Tarry one for another.
Vſe 3 Laſtly, if it be a communion, it teacheth that this is a Sacrament of vnity and concord, and wee are thereby put in mind to auoid diſcord and diſſention. For Chriſt neuer communicateth himſelfe to the malicious man,p1 Cor. 11, 18, 20. as the Apoſtle teacheth, 1 Cor. 11, 18, 20. When yee come together in the Church, I heare that there are diſſentions among you, this is not to eate the Lords Supper. Wherefore, in that the people communicate of one and the ſame bread, of one and the ſame wine, it ſignifieth the vnion and agreement betweene all the faithfull in one body, whereof Chriſt Ieſus is the head: who loued vsus deerely, and ſpared not his life for vsus. Let vsus ioyne our ſelues together in louelove, according to the exhortationqRom. 15, 5, 6 of the Apoſtle, Rom. 15. The God of patience and conſolation giuegive you that ye bee like minded one toward another, according to Chr ſt Ieſus, that yee with one minde and with one mouth may praiſe God, euen the Father of our Lord Ieſus Chriſt. All beleeuers muſt be of one heart and mind, the Wolfe and the Lambe, the Lyon and the Calfe muſt dwell together in the kingdome of Chriſt, for al are one in Chriſt Ieſus. For the Apoſtle hauing taught that the cup which we bleſſe, and the bread which we breake, are the communion of the body and blood of Chriſt, he addeth, Wee that are many, are one bread and one body, becauſe we are all partakers of one bread: and therefore he ſaith, 1 Cor. 11. When ye come together to eate, tarry one for another.
This title then muſt teach vsus all to imbrace true louelove and the fruites thereof, wherby we thinke well one of another, ſpeake well one of another, and doe well one to another, cutting off all occaſions of contentions, and teſtifying our ſelues to be of the holy Communion that is betweene the Saints. For this ſacred feaſt muſt be a louelove-feaſt, becauſe it ſheweth our louelove one to another,The Communion muſt be a louelove feaſt. Mat. 18, 22. Obiection. and our willingneſſe to forgiue one another, as Chriſt ſaith to Peter, not ſeauen times, but euen ſeauenty t…mes ſeauen times. But peraduenture ſome will ſay, what if my neighbour will not be reconciled vntounto me, nor be friends with me, what then am I to do? Or how ſhall I behaue my ſelfe? May I not in this caſe lawfully abſtaine from the holy Communion? I anſwere, Anſwere. our frequenting of it muſt not depend vponupon the forgiuing of others, neither muſt we ſuſpend the diſcharge of our owne duty vponupon the pleaſure of another: wee muſt looke what God commandeth vntounto vsus, not what other practiſe toward vsus. It is the ſaying of Chriſt our Sauiour, Luke 17.Luke 17, 4. If thy brother treſpaſſe againſt thee ſeauen times in a day and ſeauen times in a day turne againe to thee, ſay…ng, I repent, thou ſhalt forgiue him. But if he hate vsus and will not forgiue vsus, yet are not we diſcharged or diſpenſed withall, either to hate him againe, or to refuſe the partaking of the diuine ordinances of God; but we muſt freely forgiue him, and publikely profeſſe louelove to him and all others, and then we may with a ſound heart and a ſafe conſcience come to this Sacrament. But it may be further obiected, Obiection. It may be they bee farre off, ſo that I cannot come to reconcile my ſelfe vntounto them. What then? yet if thou freely forgiue, Anſwere. and heartily deſire to be forgiuen, and haſt an earneſt and full purpoſe to do it if he were preſent, God accepteth of the inward affection in ſtead of a reall reconciliation. Wherefore no mans abſence ought to hinder our preſence at this communion. If there were in vsus a right zeale to God, a true feeling of our owne wants, and a ſound knowledge of the vſe of this Sacrament, wee would eaſily ouerſtride all theſe excuſes, which are deuices of men, and engines of Sathan caſt into mens harts to turne them out of the right way and to draw them to deſtruction. We come to the Communion, which is ſo called, as Damaſcene teacheth,Damaſ. lib. 4. cap 14. de orthodox fide not onelyonly becauſe we communicate with Chriſt and be partakers of his fleſh and diuinity, but likewiſe becauſe by it we do communicate and are vnited one with another, ſo that we all profeſſe to be at vnity and in charity among our ſelues as members of the ſame body, and ſo beare our ſelues as if we would neuer liue in malice one with another againe. Howbeit wee do rather lay it downe, then ſhake it off: we do rather cunningly ſuppreſſe it for a time, then vtterly pull it vp by the rootes: and therfore we are no ſooner departed, but by and by we are ready to breake out into our former euil courſes, and ſhew our ſelues to be as full of enuy and debate as euer we were before.Many that come to the holy Communion are like to Serpents. Thus we are like to that ſerpent, which when ſhee goeth to drinke layeth away her poyſon, and taketh it againe when ſhe hath done. If wee deale thus with our brethren, diſcontinuing our diſſention with thē for a ſmall ſeaſon, rather then deſtroying it: what are we better then a generation of Vipers vnworthy to be called Gods children, and vnfit to be accounted his gueſts.
The ſecond title giuen to this Sacrament, isrTh… vſes of calling this Sacrament the Lords Supper. the Lords Supper: by which name it is now moſt vſually and commō ly called, both becauſe it was ſo inſtituted by Chriſt after his laſt Supper, and is celebrated in the remembrance of Chriſt. Heereby we learne, firſt who is the author of this Vſe 1 Sacrament, not Peter, not Paul, not any of the apoſtles, not any man, not any angel, but Chriſt Ieſus God and man: and therefore it is not called the Supper of the apoſtles or of any man, but of Chriſt himſelfe, as the apoſtle ſpeaketh of baptiſme,ſ1 Cor. 1, 13.15. Was Paul crucified for you? Either were ye baptized into the name of Paul? I baptized none into mine owne name. Wherefore, this title ſerueth to teach vsus and to put vsus in minde of the author of this Sacrament.
Secondly, ſeeing this Sacrament is not a common ſupper, Vſe 2 but an holy and heauenly banket, fully furniſhed, not to fill the body, but to feede the ſoule: we muſt come with an earneſt deſire and longing after Chriſt, hungring, and thirſting after his righteouſneſſe and merits, as after our life, to be made partakers thereof. For neuer did the body more ſtand in need of corporall food, then doth the ſoule of thistIoh. 6, 27. Bread of life which came downe from heauen, which the Father hath promiſed to giuegive vntounto vsus.
Laſtly, it condemneth ouruRh…. Teſt. annot. in 1 cor. 11. Engliſh Rhomiſts, and other Vſe 3 aBellar. de Meſſa. lib. 2. ca. 10.romiſh readers of popiſh diuinity, that wholy condemne this name and title as vnproper & vnfit for this Sacrament, and vnderſtand the Apoſtle to ſpeake of the louelove-feaſts, when he ſpeaketh of the Lords Supper. Indeed, in the Apoſtles times they vſed to meete together in one common place, not onelyonly for the hearing of the word, for the receiuing of the Sacraments, and for prayer to God, but to keep certaine feaſts, which of their end or vſe were calledbIude Verſe 22. 2. Pet. 2.13. feaſts of charity, as Iude ſpeaketh. But of theſe the apoſtle ſpeaketh not, when he named the Lords Supper. For firſt, let them ſhew vsus the place, where euer theſe louelove-feaſts are called the Lords Supper, and then they may warrant their expoſition by ſome colour? otherwiſe we cannot receiue their interpretation, being of p…iuate motion. Secondly, if this title were meant of louelove-feaſt, to what purpoſe ſhould the apoſtle bring in the inſtitution of the ſacrament of the body & blood of Chriſt, and largely handle the doctrine thereof? Whereas their abuſes in their louelove-feaſts might bee reformed and redreſſed without this mention and remembrance of the Supper. Thirdly, to what end ſhould theſe ſolemne feaſts and bankets be called the Lords Supper, which were not inſtituted in the honour of Chriſt, but to teſtifie the mutuall louelove of thoſe that were members of the ſame body, hauing God for their merciful Father, the Church for their tender Mother, and Chriſt for their elder brother. Theſe might rather be called the ſupper of men, then of the Lord, being feaſts of charity, not of piety. Fourthly, the Apoſtles drift and purpoſe in this place is to teach, that ſuch as nouriſh dſſention and diuiſion pa…take the Lords Supper vnworthily, and therefore willeth them when they come to communicate with the Lord, to ſhake out of their mindes all vncharitable affections, as chaffe from good corne, that ſo they may aſſemble together with profite and not with hurt. Fiftly, this Supper was adminiſtred by the Lord and inſtituted by him, and therefore is fitly called the Supper of the Lord: whereas theſe louelove-feaſts the Lord neither adminiſtred nor inſtituted. This then ſheweth the folly of our aduerſaries, that louelove any kind of names better then ſuch as are vſed in the holy Scriptures. Laſt of all, to call this Sacrament by the name of the Lords Supper vſually among the ancient FatherscCipri. in ſacr…m. de caena der…n. of the Church, grounding thē ſelues from the authority of the Scripture, and example of the Apoſtle: yea thus ſome of their owne writersdSchol. Ioh. Gag…. in 1 Cor. 11. H…ij conſe…e … th…m. 2 cap. 30. & …im 1. …. 40. cal this Sacrament, and expound the words of Saint Paul to the Corinthians. If therefore they will reſt themſelues either in the true interpretation of the Scripture, or in the expoſition of the ancient fathers, or in the confeſsion of their owne Writers: wee cannot doubt but the Apoſtle naming the Lords Supper, vnderſtandeth the Sacrament of the body & bloud of Chriſt. As for thoſe that ſuppoſe theſe louelove-feaſts and bankets of charity were called the Lords Supper, becauſe they were celebrated in the Church of our Lord, it is auouched both falſly and abſurdly. Falſly, becauſe there were thē no churches builded, nor any where to be found, nor in many yeares after. Abſurdly, becauſe it will follow by this reaſon, if the place may alwaies giuegive denomination to the thing, that any error or hereſie and falſe doctrine preached in the Church may be called the hereſie of our Lord, or the falſe doctrine of our Lord, foraſmuch as it is preached in the Church of our Lord.
The next title giuen to this Sacrament is the breaking of bread: which offereth to our conſiderations, theſe vſes noteThe vſes of calling this Sacrament the b…eaking of bread. to be paſſed ouer. Firſt▪ it ſheweth that the ſubſtance of bread remaineth after the words of conſecration, and is not altered by any ſtrange tranſubſtantiation. For when the Apoſtle ſaith, This is my body f1 Cor. 11, 23which is broken for you, properly it cannot be vnderſtood of the body of Chriſt which Vſe 1 wasgIoh 19, 30. not broken, but of his crucifying and death, by a figuratiue ſpeech taken frō the ſubſtance of the bread, which Chriſt brake to diſtribute it among his Diſciples, and to repreſent effectually his ſuffering for vsus. The accidents of bread cannot be broken, as we ſhall ſee afterward, no more then they can feed and nouriſh.
Beſides, we learne heereby that tropes and figures are vſed Vſe 2 in the ſacraments, contrary to the opinion and aſſertion of the Church of Rome, as we make plaine by the inſtitution and as we conſtraine the aduerſaries themſelues to confeſſe, as when it is ſaid, his body was broken, where the litterall ſence cannot be retained, ſeeing a bone of him could not be broken. Likewiſe when it is ſaid, The cup is the new teſtament: the rocke was Chriſt: the bread is the communion of the body of Chriſt, theſe and ſuch like cannot be interpreted without a figure.
Laſtly, ſeeing of this one action the whole Sacrament hath his denomination,hActs 2, 42. and 20, 7. as appeareth in many places, Act. Vſe 3 2, 42. and 20, 7. and 1 Cor. 11, 24. we muſt hold that as the Apoſtles and other Miniſters of the Church were wont in the adminiſtration of the Supper to breake the bread: ſo muſt we follow their example, as they alſo followed the example of Chriſt. Neither muſt this bee accounted and accepted as an indifferent ceremony, to be admitted or omitted at our own choice and pleaſure, ſeeing Chriſt Ieſus the Lord of this ſacrament commanded, the Scripture hath commended, the Apoſtles hauehave practiſed, and the Miniſters afterward obſerued the ſame,i1 Cor. 10, 16. as the apoſtle witneſſeth, The bread which we breake▪ is it not the communion of the body of Christ? ſpeaking of himſelfe and the reſt of the Miniſters of the Church. Beſides, it is an effectuall expreſſing and repreſentation of the paſsion and crucifying of Chriſt, as alſo the pouring out of the wine into the cuppe of the Lord. Wherefore, they are to be accuſed and conuinced as heynous breakers of the high ordinance of Chriſt, as we ſee in the Church of Rome, who omit this breaking of the bread as impertinent and vnneceſſary, and as not ſignificant. For Chriſt Ieſus commanded his Diſciples to eate that bread which he had broken, and this breaking pertaineth to the ende of the Sacrament: ſo that it cannot bee paſſed ouer, without neglect of the inſtitution of Chriſt, and of the eſſence of the Supper, of which we will ſpeake afterward. The next title giuen to this ſacrament, is the table of the Lord: and it is rightly ſo called, as by a very fit name. For ſeeing it is a Supper, and a moſt heauenly banket, it is requiſite there ſhould bee a table anſwerable vntounto it, that as it is the Supper of the Lord, ſo there may be a table for the adminiſtration of it. From hence we conclude diuers good vſeskThe vſes of calling this Sacram…nt the table of the Lord. for our further inſtruction.
Firſt of all, it ſheweth that Chriſt and his Apoſtles in the celebration of the Supper vſed a table, not an altar. For albeit the apoſtle Paul ſpeaketh vnproperly of the table, and doth thereby vnderſtand the heauenly meate and drinke which was ſet vponupon the table for all the Lords gueſts: yet withall he inſinuateth and ſignifieth the place wheron they were put, to wit, vponupon a table. In like manner our Sauiour Chriſt at the firſt inſtitution of this Sacrament remained at the table with his Diſciples, he ſtood not with thē at the altar. Now according to the example of Chriſt and his Diſciples, muſt be the practiſe of all Churches, inaſmuch as Chriſt ſhedding his blood on the Croſſe, had aboliſhed all altars: and therefore the Infidels did oftentimss reproue and reproach the Chriſtians becauſe they had no altars, who on the other ſide defended themſelues, that their Altars are the congregations of ſuch as bow themſelues in prayers, and the ſpirits of iuſt men, which ſmell as ſweet incenſe in the noſtrils of God, other Altars then theſe they acknowledge none to be among them.
Furthermore, inaſmuch as the Sacrament of the body and Vſe 2 blood of Chriſt was accuſtomably adminiſtred on a Table, not an Altar: of wood, not of ſtone: made moueable, not immoueable: We learne from hence that it is a Sacrament, not a ſacrifice: An altar doth inferre and preſuppoſe a ſacrifice: and a ſacrifice is referred to the altar whereon it is offered. But we hauehave not now properly any ſacrifice, for that were to account the al-ſufficient ſacrifice of Chriſt as vnſufficient and vnperfect: therefore we are not to bring altars againe into the Church. There is no vſe of altars in the new Teſtament, ſeeing the making of them together with other types and ceremonies of the olde Teſtament through the death of Chriſt is aboliſhed,m1 Cor 9.13. as the Apoſtle teacheth, 1 Cor. 9. Doe ye not know that they which minister about holy things, eate of the things of the Temple? and they which waite at the Altar, are partakers of the Altars? And to like purpoſe. Heb. 13, 10. We hauehave an altar whereof they hauehave no right to eate, which ſerue in the Tabernacle, that is, ſuch as retaine the neceſſary vſe of the ceremoniesnGal. 4, 9. and beggerly rudiments of the Iewes, are fallen from Chriſt. Whereby we ſee plainely and apparently, that ſacrifices and altars ſtood together, and fell together: and therefore whereas they would conclude the ſacrifice of Maſſe from the vſe of the altars, we may inuert the reaſon, and make it ſerue to euert and ouerthrow the ſacrifice of their Maſſe, ſeeing it is certaine there were no Altars.
Laſtly, we muſt obſerue that it is not barely called a table, but the Table of the LORD: to teach vsus to drawe Vſe 3 neare vntounto it with all reuerence and regard. If we meaſure and marke our affection in earthly things, we ſee what care & curioſity is often times vſed, when men come to the table and preſence of Noble men: how much greater care and conſcience ſhould be vſed of eueryevery one of vsus, when wee come to this table, where the King of Kings and the Lord of heauen and earth is preſent. When Dauid would reward and recompence the kindnes of Barzillai, he charged Salomon his ſonne that the ſonnes of Barzillai ſhould ſit and eate bread at his table: how great then is the honour that God vouchſafeth to vsus, permitting and appointing vsus to ſit at the Table of his owne Son, of whom we ſay truely, a greater then Salomon is there. Wherefore to ſtirre vsus vp to this duty & deuotion, let eueryevery one conſider and meditate thus with himſelfe, I am this day to be the Lords gueſt: I am inuited to his Table: I am to eate of his bread and to drink of his cup: I hauehave not in this buſines to do with man whoſe breath is in his Noſtrils, but to deale with God in whoſe preſence I do abide, who is both a beholder and Iudge of all my actions, to whom I ſhall eyther ſtand or fall. If I come in hypocriſie he will finde me out,oHeb. 4, 13. before whom all things are naked and open: If I come fitted by faith and ſanctified by repentance, I ſhall receiue Chriſt and all his merits to my endleſſe comfort. Thus much ſufficeth to be conſidered touching this title of the Lords Table.
The laſt title of this Sacrament remaineth to be handled, being called the new Teſtament or will of Chriſt,pThe vſes of calling this Sacrament the teſtament or will of Chriſt. from whence we may gather diuers vſes as good concluſions frō this doctrine. For firſt it teacheth, that there is a double Teſtament and couenant of God made to his people, one of workes, the other of grace: one of the law, the other of the Vſe 1 Goſpell: as Iohn 1, 17. The law was giuen by Moyſes, but grace and truth by Ieſus Chriſt. And Ier. 31, 31, 32. I will make a new couenant with the houſe of Iſraell and the houſe of Iudah, not accord…ng to the couenant that I made with their Fathers, when I tooke them by the hand to bring them out of the land of Egipt, the which my couenant they brake, although I was an husband vntounto them. But this ſhall bee the couenant that I will make with the houſe of Iſraell, after thoſe dayes ſaith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they ſhall be my people.
The couenant of the law is a couenant wherein God hath promiſed to his people all bleſsings corporall and ſpiritual, temporall and eternall,qLeuit. 18, 5. Mat. 19, 17. Gal. 3, 12. Deut. 27, 20. vnderunder the condition of perfect obedience: and hath threatned all curſes and death … to all that continue not in all parts and points of the … do them. The couenant of grace ratified by the death an… blood of Chriſt, is a couenant wherein God promiſeth his louelove and fauor for euer to come vponupon all that beleeue in his Sonne,rIoh. 3.16. aſſuring them of remiſsion of ſins and eternall life, requiring of them onelyonly faith in him, as Iohn 3. God ſo loued the world, that he gaue his onelyonly begotten Sonne, that ſuch as beleeue in him ſhould not periſh but liue for euer.
Againe, if this Sacrament ſealing vp the new couenant Vſe 2 betweene God and man, hauehave the name and nature of a will or teſtament: then it ſerueth to condemne the Church of Rome, that adde & alter, mingle and mangle this Sacrament at their owne pleaſure. For the Apoſtle teacheth, Gal. 3. Though it be but a mans ſGal. 3, 11.couenant, yet when it is confirmed, no man doth abrogate it, or addeth any thing thereto. And Heb. 9, 14. He is the mediator of the new Teſtament, that through his death they which are called, might receiue the promiſe of eternall inheritance: for where a teſtament is, there muſt be the death of the teſtator: for the teſtament is confirmed when men are dead, for it is yet of no force, as long as he that made it is aliue. If then the teſtament of man may not be abrogated or altered, much leſſe the Teſtament of God confirmed by the death of the Mediator.
Notwithſtanding, ſuch is the ſacriledge and preſumption of that Antichriſtian Church, that the idolatrous Maſſe as a bottomleſſe gulfe, hath ouerturned and ſwallowed vp the Lords Supper, turning the Sacrament into a ſacrifice, adminiſtring it in a ſtrange tongue, taking away the cuppe from the people of God, making prayers for the dead, bringing in their carnall preſence, imagininng a monſtrous tranſubſtantiation, ſetting vp a new Prieſt-hood, a new ſacrifice, a new Altar; and laſtly feigning vſes and ends therof, which Chriſt neuer appointed, the Apoſtles neuer acknowledged, the Churches ſucceeding neuer confeſſed or practiſed. Now maſſestConcil. cabilon. can. 33. are mumbled in memory of the Saints: they are held auaileable, not only for the liuing, but for the dead: they are iudged profitable againſt ſtormes and tempeſts: they are thought a ſoueraigne remedy againſt … …ore and ſicknes of the body: healthfull and helpefull …r ſuch as are going to warre to couer their heads in the day of battell, as a ſhield of braſſe, and to preſerue them from the ſword of the enemy: good againſt enchantments and ſorceries, and fit to be applyed to make tryall & proofe, whether a man be guilty of the crime and accuſation laid to his charge. But what are all theſe ſtrange vſes but ſtrange abuſes, yea ſtrong fancies and deluſions of the man of ſin, burying in perpetuall forgetfulnes the true ends for the which Chriſt Ieſus ordained his laſt Supper. All theſe being peſtilent corruptions of the Sacrament of the Supper, and fraudulent additions to the laſt will and teſtament of Chriſt, do lay open to the full the wretched abhominations of the Church of Rome, the mother of fornications.
Vſe 3 Laſtly, the name of Chriſts laſt will and teſtament giuen to this Sacrament, ſerueth for the great comfort of Gods children. For heerein we ſhall finde all things belong…ng to a full and perfect teſtament. For Chriſt Ieſus is the teſtator: all faithfull ChriſtiansuRom. 8, 17. 1 Pet. 1, 12. and 5, 1. are appointed heires: the angels are as the ouerſeers: the Apoſtles are the witneſſes: the legacies bequeathed, are not lands and poſſeſsions, or great ſummesaMat. 8, 20, 26. of mony▪ for the ſonne of man had not where to lay his head: not the kingdomes and gouernments of this world, for his kingdome is not ofbIoh. 18, 36. this world: but the forgiuenes of ſins and euerlaſting life, obtained by the body of Chriſt giuen, and his blood ſhed for vsus and our redemption. Wherefore, if God hauehave ſo loued vsus, if Chriſt hauehave not ſpared his owne life to giuegive vsus life and ſaluation; how bitter ought our ſins to be vntounto vsus, and how ought we to ſtriue againſt them? If we will hate enemies, heere are enemies for vsus to hate: if we will ſeeke reuenge againſt enemies, let vsus fight againſt them that ſeeke our ouerthrow and the deſtruction of our ſoule and body. There is no reconciliation and attonement to be made with theſe enemies, if thou kill not them, they wil kill and condemne thee for euer. Hitherto of the names giuen to this Sacrament.