The Badges of Christianity, Book 3 · Chapter 20
Chap. 20. The conclusion, containing an abridgement of the whole treatise.
THe effect of that which hath bene deliuered hitherto in these Books, may thus be gathred into a short sum and abridgement. We hauehave aThe summ of the 1. bookdeclared that God, in al times and ages of the church from the first being of our first parents, hath to his word and promises anexed sacraments as seales of assurance bGenes. 2, 9 &c.for the confirmation of them: therby magnifieng his owne mercy toward his people, shewing our weaknes and vnworthines, and condemning such as oftentimes desire to come to the Lordes table, but esteeme little of the preaching of the word: whereas the word and Sacraments hauehave one and the same author, they are instruments of the same grace, their whole force and effect dependeth on God, they require faith cHebru. 4, 2to be mingled with them, & they profit not alway at the very moment of hearing and receiuing. Notwithstanding some differences wee find betweene them, as namely in the greater necessity of the worde, then of the Sacramentes: Infidels were neuer barred from hearing the word when they would become d1 cor. 14, 24hearers thereof: and whereas the word affecteth one only of the sences, to wit, the hearing, the Sacraments … offered to the eies as well as to the eares, and so in some sort become more effectuall then the word.
Touching the worde Sacrament, it is drawne from martiall discipline, and properly signifieth the Souldiers othe, whereby hee bindeth himselfe to his Captaine: which worde being vsed by the olde Latine interpreter, is now become ordinary and common in the Church, which is not mentioned in so many sillables in the Scriptures. And howsoeuer the word be often taken in a large and generall signification: yet as we take it in these bookes, eWhat a sacrament is.a Sacrament is a visible signe and seale ordained of God, whereby Christ and all his sauing graces by certaine outward rites are signified, exhybited and sealed vppe vntounto vsus. This discription being …, teacheth vsus these pointes, first that the force of the Sacramentes dependeth not on the worthynesse or vnworthynesse of the Minister, but vponupon the ordinance of God, fMath, 23. 2. 3so that an euill Minister may deliuer the good thinges of God. And this was the cause that gIoh. 4. 2,Christ Iesus baptized none, but his Disciples baptized, that he might learne not to esteeme of the effect of the sacraments by the fitnesse or vnsitnesse of the Mynisters.
Againe, hDcut. 42,none must adde vntounto them, none must take ought from them, none must any way abuse them contrary to the institution and ordinance of God. Lastly, we learne from hence, that the Sacramentes are not bare and naked signes of Christ absent i1 Cor, x, xvibut sure seales of Gods promises, and of the righteousnesse of Christ who is offered to all, but receyued onelyonly of the faithfull: so that the presence of vngodlye men meeting vsus at the same Table, cannot hurte vsus in our worthye receiuing. In a kIn a Sacrament consider hisparts and his vses.Sacrament we are to consider two thinges, his partes and his vses.
The partes of a sacrament, lThe partes are outward and and inward.are partly outward and partly inward. The outward partes are mThe outward partes of a … are …, the …, the …, the signe the …these foure. First, the Mynister lawfully called, is necessarily required. … then the Mynister … not administer them, or if pryuate persons wil administer them, nMat. 28, 19they sinne against God, the one for not perfourming the dutyes of his calling, the other because he runneth beyond the boundes of his calling. The second outward parte oEsay 6, 6, 7is the word of institution, consisting of a Commaundement and a promise: so that it is required of vsus, to vnderstand the wordes of insti…ution, to ioyne the word with the sacramentes, and to discharge those from the number of sacramentes, which want the warrant of the word. The third outward part of a Sacrament is pMark. 1, 5the signe: for wheresoeuer there is a Sacrament, there must of necessity bee an outward element, so that neither must wee make an Idoll of the signe by aduancing it to high, nor cleane abolish it as the Church of Rome doth by their doctrine of Transubstantiation. The last outward part is the qGen. 17. xiireceiuer: so that the Sacraments without their lawfull vse are no sacraments at all, so long as the signes are reserued and not applyed.
The inward partes also are r foure: first, God the father, offering and applying Christ Iesus, as s1 Cor. 3, 7surely as the Minyster doth the outward signe which is a great comfort to such as come to the Sacraments. The second inward parte of a Sacrament is tTit. 3, 56the holy spirit, working by the worde: so that wee can neuer heare the worde, or receiue the Sacramentes aright without the speciall direction and inspiration of the spirit of GOD: neyther must wee hang vponupon extraordinary reuelations, which openeth a wide doore vntounto all disorders, inasmuch as the spir…t is not separated from the word. The third inward part is Iesus u1 cor. x, 3Christ, who is the truth and the life of all Sacramentes: now if God the father hauehave giuen him vntounto vsus, aRom, 8, 32how shall hee not with him giuegive vsus all thinges else? Let vsus therefore laye hold vponupon him especially in all discomfits and troubles, when our faith is assaulted by the enemies of our saluation.
The last inward parte, is the faithfull receiuer: for except wee bRom. 14, 23send out saith to bring CHRIST home to dwell with vsus in our heartes, wee shall in vaine looke to receiue profit by the Sacraments: so that the reprobate, who are vessels of wrath, and the Children of perdytion, cannot receiue Christ, albeit they partake the signes of Christ. As for the elect, who are the Lordes, sealed vp to the day of redemption, before their conuersion and gathering into the sheepefold of Christ, they also onelyonly receiue the outward signe without Christ, inasmuch as they are without faith: but after they are called with an holy calling effectually, and hauehave receiued to beleeue vnfainedly, they are partakers both of the signe and of the thing signified. These are the outward and inward parces. Now there cActes …, 36is a fit proportion and agreement betweene these partes, each very aptly answering the other. For euen as the minister by the word of institution, offereth and applyeth … the outward element to the body of the receiuer: so the father, by the spirit, offereth and applyeth Iesus christ inuisibly to the faithfull receiuer.
We shewed before, that in a sacrament wee are to obserue two pointes, his partes and his vses. Hitherto wee hauehave spoken of all the partes, both such as are outward, and such as are inward. Now it remaineth to handle his vses. The vses of a sacrament d3 cheef vses of a Sacram.are chiefely three: first, eRoma. 4, xito strengthen faith: secondly, fGen, 17, 1. xito scale the couenant between God and vsus: thirdly, gEphes. 2, …to be a badge of our profession, and as a banner displayed to witnesse our warfare vnderunder our chiefe captaine Christ ….
If these be the true vses and endes of a sacrament, then wee learne to take notice of hMark. 9, 23our owne failinges and infirmities of faith; that GOD refuseth none for weakenesse and wauering of faith; iRom 8, xvthat there is an assurance of faith to be attained vntounto, in this life; that as God euermore keepeth his promise with his people, kNum 23, 19who is not as man that he should lie, nor as the son of man that he should deceiue, so must we be careful to keep the articles of l1 Iohn 3, 23agreement betweene God & vsus, namely, to beleeue his word, to louelove our bretheren, to obey his will: lastly as our priuiledges are great, to beare the badges of Christ our Lord, so it teacheth that we are not our owne, m1 cor, 6, xix xxbut are bought at a great price, not with n1 pet. 1, 18, 19corruptible thinges as Syluer and Gold, but with the precious blood of Christ as of a lambe vnspotted and vndefiled.
Hitherto of the nature of the Sacramentes: now of the number of them, as we vnderstand the word for such as are seales of our communion with christ. The sacraments oThe sacraments … the new testament are only two.of the new testament are two, baptisme, and the Lords supper, neither are there any moe left vntounto the Church. For Christ taught no moe p1 Cor. x, i. 2sacraments to the Apostles, the Apostles deliuered no moe to the churches, who yet were faithfull witnesses, and reueiled the whole counsell of God, qAct, 20, 27without concealing and keeping backe of anye doctrine which themselues had receiued. Besides, these two Sacramentes are altogether perfect and sufficient, both to enter a Christian … the church, and to retaine him continually in the same. From this number of two sacramentes we learne … to acknowledge the great louelove of God toward vsus, who hath eased vsus of the ract. xv x.heauy burden of infinite Cerimonies, prescribed in the law, and deliuered vsus sAu. ust. de … ch …. …. 3, cap, 9.a few sacramentes in stead of many. Secondly, wee see heereby the difference betweene the olde Testament and the New, and betweene the sacramentes of the olde testament and the new: they had sundry significant signes and Ceremonies, whose interpretation was not easily knowne vntounto them.
Thirdly, seeing God hath giuen vntounto vsus two signes, and added two seals to his word and writings, we ought to hauehave the stronger faith in his mircyfull promises. For, wherefore hath he doubled the signes, but that wee should encrease in faith, and as it were double our assurance of his graces? Lastly, this number of two, ouerthroweth the number of seauen sacramentes, maintained in the church of Rome, which iust number was tPet, lumb, lib, …. 4, dict, 2.first broched by Peter Lumbard, afterwarde ratysied in the Counsell of Florence, and lastlye established in the Counsell of Trent, and is now become the common doctrine of that counterfect church.
For, besides baptisme and the Lords supper, which wee receiue, they uThe number of seauen sacramentes is false and forgedhauehave instaled into the number of sacraments Confirmation, Penance, Matrimony, Orders, and extreame Vnction, contrary to the doctrine of the scriptures, contrary to the nature of Sacramentes, and contrary to the euidence of sundry reasons. And firist of all, aConfirmation no Sacramentconfirmation cannot bee lifted vppe into the seate of the Sacramentes, or sit downe in this Chaire of honour, because it wanteth the institution of Christ, it wanteth an outward signe, it hath no word to warrant it, or promise of blessing: for howsoeuer bact, 8, 5, xiiii xv, xvi, xviithe Apostles by imposition of hands gaue the holy ghost, those miraculous gifts are now withdrawne from the church of God. Lastly, they hauehave aduanced it aboue baptisme, they administer it in a strange tongue, and halow the greazy oyle to purifie soule and body. Secondly, cPenance is 1. 0 sacramēt,their popish penance, instituted by bodily chastisements to make satisfaction for sinne to God, is no sacrament of the new testament, nor any sacred thing being thus vnderstood. For we acknowledge no other satifaction di Ioh, i, 7for sinne, wherein God delighteth, and the conscience of man …, but only the death and obedience of christ. Besides, true repentance hath beene preached and practised from the beginning of the world, after that sinne entred into the world. Furthermore their penance hath no visible signe as baptisme and the supper of the Lord hauehave. Thirdly, ematrimony is no Sacramentmatrimony, albeit it be a diuine ordinance, honourable fHeb, xiii 4,among all estates, yet can be no Sacrament of the church of christ, because it was instituted before ggen, 2, xviiithe law, it is ratified among the infidels which are no members of the church, it hath no promise of grace and saluation ioyned to it, and albeit it be honorable in all, hi cor, 6. 7. 7, 37yet it is not necessary in all. Lastly, the Roman church esteemeth it as an vnclean thing, a prophanation of holy orders, a liuing in the flesh: so that as with one hand they aduance it to a great dignity, with the other hand they cast it downe with great disgrace and contempt, as vnworthy of the high and holy priesthood. Fourthly, orders come in the next iOrders no sacramentplace, which are the offices and ministry of the church, but no sacrament, or sacraments of the church. For then, according to the number of orders, we should multiply the number of sacraments. Neither hauehave they any outward element and visible signe. Lastly, we are come to extream vnction, which we suffer not to Extreame vnction no sacramentmaske vnderunder the name of sacraments, but pul off the vizard thereof, because the church had the vse of anoynting lIames 5, 14so long as it retained the miraculous gift of healing. Besides, it hath no word ofinstitution to warrant the continual practise of it, vntill the second comming of christ. Wherefore, seeing the word of God teacheth the number of two sacraments onelyonly, and the church of Rome instructeth her children in the number of 7. sacraments, neither moe nor lesse: they must pardon vsus, if we harken rather to the scriptures, then to their traditions, rather to God then to man, rather to the truth then to the spirit of error.
Hitherto we hauehave spoken of the Sacramentes in generall, of their parts, their vses, their number: now we mThe summ of the 2 bookcome to speake of them in particular, first of baptisme, then of the Lords supper. And howsoeuer baptisme hath sundry significations, yet as it signifieth that washing with water which serueth to seale the couenant of the new testament, nwhat b ap.it is the first sacrament, wherein by the outward washing of the body with water once in the name of the father, of the son and of the holy ghost, the inward clensing of the soule, by the blood of christ, is represented. This descrption teacheth, that such as are not yet baptized, oExod. xii, 48are not to be admitted to the lords table: that albeit dipping be not necessary to the being of baptisme, yet washing with water pEphe. 5, 26is of the essence of this sacrament: that such as are once baptized, are not to be rebaptized, albeit they hauehave beene baptized by heretickes: and that whosoeuer is baptized, hath made a solemne couenant to professe the Christian religion. Now, q wee are to consider in Baptisme (as wee did before generally in a Sacrament) these two thinges, his partes, and his vses. The partes of baptisme are outward and inward.
The outward partes rThe outwa. parts of bapt are 4are these foure: The first outward part is the Minister, as the Messenger of God. For baptisme is a part of the sMath. 28, 19Minystry, and God hath ioyned the ministry of the word & sacraments togither. Wherfore, the minister must be carefull and not carelesse in the execution of his osfice, who is to sanctifie the Water, and to wash the party: Moreouer, the people are directed, to whom to resort, when they hauehave children to be baptized. Lastly, the Church of Rome prophane baptisme, when they appoint mid-wiues and priuate persons to baptize children. The second outward part, tMath. 28, 19is the word of institution, which is as the forme of this sacrament. The third part is the uact. 8, 36element of water, which is the matter whereof baptisme consisteth. Whosoeuer therefore baptiseth with any other liquorthen with water, as with blood, with sand, with snow with milk, or such like matter, doth frustrate Baptisme, and maketh it an idell ceremony. Againe, all Popish corruptions added and annexed to this sacrament contrary to the simplicity of the gospel, as creame, crosses, censors, tapers, spettle, salt, aBellar. de sa Bapt cap 26and such like vnsauory trumpery, are …: hauing also a superstitious opinion of holinesse and worship ioyned with them. Also, if water be an outward part, the want of washing with water cannot hinder the saluation of such as dye without baptisme. All perished not vnderunder the law, that died without bIosh, 5, 5circumcision: God is not more rigorous vnderunder the Gospell. This therefore is a bloody and discomfortable doctrine, to be abandoned and abiured of all parents, of all childeren, of all Christians. The fourth outward parte of baptisme is the body that is washed. Novv, such as are to be baptized, must be within the Couenant: these are, cact. 8, 36eyther men and Women of riper yeares, or else the infantes of such, vvho hauehave interest in Baptisme as vvell as their parentes. This condemneth the Romyshe practise of baptizing bels: and serueth to set forth the great louelove of God to all beleeuers, who vouchsafeth to be their God & the god of their seed. Hence likewise it appeareth, dInfantes hauehave interest in baptisme as wel as their parentsthat infants are to be baptized. For baptisme succeedeth in place of circumcision, the Apostles baptized eCol. 2. xiwhole houses, Christ calleth infants and sucklings fAct. 16. 15. 33vntounto himselfe, and … that to such belongeth the kingdome of Heauen: they are Christ sheepe and members of his body: Hence we learne, that the baptisme of infantes is no vnwritten tradition, but a written and diuine institution taught in the Scriptures. Consider also heereby, the difference betweene baptisme and the Lords Supper, gcor. 1, i4, 16 Mar. x. xiii, xiiii, xv.and that all are conceiued in originall sinne. Acknowledge also a difference between them and the children os Infidels, and let parents be incoraged, hPsal, 51, 5to bring vp their children in the instruction and reformation of the Lord.
Hitherto of the outward parts: now follow iEph. 6, 4the inward parts, which also are four in number. First, kThe inward parts of bap. are foure.god the father represented by the Mi. wherby our faith is gretly strengthned. For whensoeuer the eie seeth the minister … water on the body, faith beholdeth god the father clensing the soule with the precious blood of his sonne Christ. The seconde part is the spirit lMath. 28. 19of God, hauing relation to the word and promise of God: and therefore whensoeuer wee come to heare the word or to receiue the sacramentes, we must craue the assistance of the spirit to open our harts, micor. xii. xii.as he opened the hart of Lydia. If this in ward teacher be wanting, the eare heareth and the hand handleth, but the hart is hardned. The third in ward part of baptism nAct xvi. xiiii.is Christrepresented by the water. This serueth greatly to confirme our faith, to consider with our selues, when we behold with our bodily eies the water poured vponupon the bodie baptizd, oact. 2. 38.the blotting out of all our sinnes by the blood of Christ Iesus. i Pet. 3 xxiThe 4. inward part is the soul clensed, P most liuely and effectualy represented by the body washed. For the washing of the body representeth the clensing of the soul. This teacheth, that by nature we are corrupt and abhominable, qEph, 5 26, 27so that God must worke in vsus both the will and the deede. These are the foure in ward parts of baptisme. The agreement betweene these outward and inward parts rThe propovtion betwixt the outward and inwarde parts of bapc.is very euident. For as the Minister, by the word of institution, applyeth Water to the washing of the body: so the father, through the working of the spirit, applyeth the bloode of Christ, to the clensing of the soule.
Thus farre of the parts of Baptisme, both the outward and the inward parts: now we come to the vses thereof, sThree vses of Baptismewhich are principally three. First, to shew our placing and planting into the blood of Christ, to remaine in him for euer. This coniunction with Christ is not bodily or naturall, but misticall and marueilous in our eyes: for we are made one with Christ, t1 cor 6: xviiby the same spirit dwelling in Christ, and in all the members of Christ. So then, the saints triumphing in heauen, and al the beleeuers fighting vponupon earth as souldiers in warfar, hauehave one and the same spirit of christ dwelling in them, and therfore are one with him. Secondly, to assure vsus of the remission of our fins, that we may bee able to stand in the presence of God, vGal 3: xviihauing put on the garments of Christ, as Iacob receiued the blessing clad in the garments of his elder brother. This ouerthroweth the doctrin or rather doting of the church of Rome, which teacheth that baptism abolisheth al sins going before it, and leaueth nothing that hath the name or nature of sinne. If this were a truth of god not a dreame of men, it is not only decent, but greatly to be desired, to hauehave baptisme deferred vntil old age, nay vntounto the hower of death, that so we may depart hence in peace with greater assurance of Gods fauor in the pardon of our sins. Thirdly, aMarke 1: 4to slay the old man, and to kil our natural corruption by the power of the death and burial of christ: besides, to raise vsus vp againeto holines and newnes of life by his resurection. Hence it is, that the Euangelists call it the Sacrament of Repentance: admonishing eueryevery one of vsus to expresse the strength and power of baptisme, as the Prophets of tentimes exhort the lews to bDeut x, xvicircumcise the forskin of their harts, and to harden their necks no more. So we ought not to content our selus to be baptized in body, but must labour to be baptized in soul, by a daily proceeding in regeneration, by bringing foorth the fruites of sanctification, and applying Christ Iesus to our full iustification.
Thus much of baptisme, the honourable badge of our profession and dedication to Christ that dyed vppon the Crosse, what it is, what are the … and vses thereof. Now, wee come to dThe summe of the 3. bookthe Sacrament of the body and bloode of CHRIST, e which is called by sundrye names in the new testament. Sometimes, it is called the f1 cor. 10, 16Communion, teaching that we are one body coupled togither in Christ, shewing that it is to bee receiued of many togither, and admonishing vsus of vnity and concorde among our selues.
Sometimes, it is g1 cor, xi, xxcalled the Lords Supper, hence we see, who is the author of it, no man, no Angell, but the Lord Iesus, leauing it for a fare-well token of his louelove toward vsus. We must also come with an earnest desire hungring after Christ, that we may be satisfied with his righteousnesse. Sometimes, it is called the hactes 2, 42breaking of breade: this sheweth, that the substance of breaderemayneth after the wordes of consecration, that figuratiue speeches are vsed in the Sacrament, and that this externall rite of breaking the bread, vsed by Christ, practised by the Apostles, obserued by the pastors of the church, ought not to be omitted and ouerpassed. Sometimes, it is called the i1 cor x, 21table of the Lord: this teacheth, that christ and his Apostles, at the celebration of it, vsed a table not an altar; that it is a Sacrament, not a sacrifice, and that we ought to draw neere vntounto it with all regard aud reuerence. Lastly, it is called the new testament or Will of Christ. This title teacheth that there is a double couenant betweene God and man, 1 cor. xi, 25the one old, the other new: the one of the law, the other of the Gospell: the firste of Workes, the seconde of grace.
Againe, it serueth to condemne the cursed sacriledge of the church of Rome, which addeth and detracteth, altereth and mangleth this sacrament at her own pleasure, and mingleth it with the leauen of her owne inuentions. This is a great comfort to all Gods children, to consider that all faithfull christians are the heires of Christ, to whom he hath promised saluation of their soules, and forgiuenesse of their sinnes.
As we hauehave seene the seueral names of this sacrament, which shew the nature there of vntounto vsus: so now we will set downe kWhat the Lo: supper is,what the lords supper is. The supper of the lord is the second sacrament, wherein by visible receiuing of bread and wine, is represented our spirituall communion with the body and blood of christ. Heere God is present, and sitteth as president at this table, he offereth vntounto vsus his owne sonne for our iustification, and therefore this supper must be reuerently regarded, and diligently frequented of vsus.
In this sacrament, lIn the …: supper consider his partes and his vseswe are in like manner to consider, the partes and the vses thereof. The parts are partly outwarde, and partly inwarde. The outwarde partes are mThe outvv. parts are fourfoure: First, the Minister, who is to take the breade and Wine into his hands n1 cor. xi, 23after the example of christ, to seperate the breade and Wine, so taken, from their common vse to an holy, to breake the breade, to poure out the Wine, and deliuer them both into the hands of all the people present.
So then, they are not consecrated to be priestes of the new testament, but preachers of the gospel, and ministers of the sacraments: and therefore priuate persons may not take this supper to themselues or deliuer it to others. The second part is the word of institution, oLuke 22, 19this is my body, that is, this bread is pTertul. li, 4 cont … august. cont. adimaut. c, 12a signe of my body which shortly shall be crucified for you: this cuppe is the new testament in my blood, that is, this wine in the cup is a true sign of my blood presently to be shed to confirme the new couenant of God touching forgiuenes of sinnes and eternal life. These words are not properly, but figuratiuely to be vnderstood, being sacramentall speeches,
Thus the Scripture speaketh of qGen. 17, xCircumcision and of the paschall Lambe. The third outward part are bread and wine, fit signes to signifie our spirituall nourishment by eating the body and drinking the blod of Christ In Baptisme we hauehave one onelyonly signe, but in this supper rMar. xiiii, 22we hauehave two, to note out our ful and perfect nourishment by Christ. Nether did christ deliuer the deceiueable shewes of bread and wine, or cast a mist before the eyes of his desciples to make them thinke it breade which was no bread, or wine which was no wine: but he gaue them true breade, and the true fruit of the vine, s1 cor. x, xvias the apostle calleth them, after the blessing, breaking, consecration. Hereby falleth to the ground the mystery of transubstantiation, the most misshapen monster that euer liued or was deuised. It bringeth in a false Christ, and turneth him into an idoll: it maketh Sacraments without signes: it maketh Christ to hauehave an infinite body, who is like to vsus in all things tHeb. 4, 15sinne onelyonly excepted: lastly, it confoundeth heauen and earth together. Neither let any obiect that Christ hath now a glorified body, sitting at the right hand of his father, and therefore his body hath a great priuiledge aboue ours, to be in diuers places at the Obiectsame time. For first, when the holy supper was instituted, the body of Christ was not glorified. Againe, glorification Answer.doth not take away the nature of a true body, but taketh away the infirmity and weaknes thereof. Take away space of place from a body, and it remaineth no longer a true body, but the essence of it is abolished, uAug epist. 57 ad Dardā.as Austine hath well determined. Againe, if Christ deliuered both signes, the people ought to receiue vnderunder both kindes, so that they may be iustly called church-robbers, who hauehave taken from the people the vse of the cup, and aGal. 3, xvwretched depriuers of christes testament, depriuing the right heires of their inheritance, and ingrossing into their hands the goods of others. They make it of the essence of the Sacrament, to vse … bread, and to mingle water with wine, which christe neuer ordained or commanded: but that which is necessary, they esteeme as needlesse and superfluous, b thus transgressing the commaundement of God by their owne traditions. The fourth outward part are the communicantes, whose duty it is, cMat. 26, 26 …to take the breade and wine into their hands, to eate the bread and to drinke the wine to the norishment of their bodies. He did not bid them to reserue the outward signes, to holde them and adore them, or call the sacrament their Lord and their God, he did not command them to offer thē vp to God the father as a propitiatory sacrifice for the quicke and dead, as is vsed in their vnbloody or rather most bloody Masse, which hath caused so much innocent blood of the blessed martyrs to be shed, dReuel, 6, 9, xwho being kild for theword of god, and the testimony which they maintaind, their souls vnderunder the altar cry day & night with a loud voice vntounto the L. holy and true, to iudg and auenge their blood on them that dwell on the earth. Lastly, hereby are ouerthrown the priuat Masses of the church of Rome, which now grow to be too common, e1 cor. 11. 20& canot stand with the communion of Christe, who deliuered the signes of bread and wine to all the disciples that were present, they did not stand by, and gaze one vponupon another, but receiued the supper of the Lord ….
The outward parts hauehave bin hitherto handled, which being rightly perfourmed, fWhat consecration is.there followeth consecration, which is, a seperation of the outward signes from their ordinarie vse to an holy and spirituall vse, that whereas before they serued for the body, now they are made instrumentes of grace, and seales of the righteousnes by faith. The inward parts follow, gthe inward parts of this Supper are 4,which are foure: First, god the father who appointed his sonne to performe the gratious work of our redemption, and in the fulnes of time sent him into the world, hRom, 4: 25who died for our sins, and rose againe for our iustification. Secondly, the Holyghost, who assureth vsus of the truth of gods promises. This sheweth, that he is true iReuel. i, 4:god equall with the father and the son, proceeding from the father and the son. This … such as suppose no partaking of the body and blood of christ, except he be giuen vsus in a carnall and fleshy manner: whereas the spirite worketh faith in our hearts, kHebr. xi, 1which is the ground of thinges which are hoped for, and the euidence of thinges which are not seene. The thirde inwarde part of the Lordes Supper, lLuke 22, 19is the body and blood of Christ, deliuered for vsus vntounto death. This conuinceth such of a spirit of errour, who make vnbeleeuers and reprob. partakers of Chr. body and blood: thus his body should be prophaned, mIohn 6, 54and his sauing graces seperated from his person. But euen as, where Satan dwelleth and possesseth the heart, there alwaies raigne the workes of darkenes and damnation: so the gifts of Christ accompanying saluation, are inseperably ioyned with the person of Christ. This also condemneth the reall presence and carnall eating of Christ, which forgeth many Christs, and reuiueth the Haeresie of Eutiches: it crosseth sundry Articles of the christian faith, and maketh faithfull men like the vnfaithfull Barbarians, that deuoured mans flesh and drunke his blood. True it is, christ is truely present in the Sacrament, howbeit not carnally, and corporally, but spiritually and mistically. He hath giuen himselfe to be the foode of our soules, let vsus hunger and thirst after him and lay hold on him to our saluation: for niIoh. 5, xiihe that hath the sonne, hath life: he that hath not the sonne of God, hath not life. The last inward part is the faith full receiuer, who stretcheth forth the hand of faith, and so layeth hold on Christ and all his sauing graces. For no man can communicat with his body, but the same is made partaker of his benefits. Let vsus all prepare the true and liuely faith oTitus i, iof Gods elect, and assure our selues that Hypocrites and vnbeleeuers cannot possibly be partakers of the bodye and blood of Christ. These are the foure inward partes also of the Lord supper. The similitude and relation pThe proportion betvvixt the outvvarde and invvard partes of the Supperof the outward and inward parts one to another standeth in this manner, euen as the Minister, by the words of institution, offereth and giueth bread and wine to the communicants, to feede the reupon bodily: so the father, by the spirit, offereth and exhibiteth the body and blood of christ Iesus, to the souls of the faithful, to feed vppon them spiritually. Thus much of al the parts of the Lords supper: now folow the vses to be vnfolded. The qThe vseso the lords sup. are threevses & profit which we reap by the Lords sup. are special three. First, to shew forth with praise and thanks giuing, the death and the suffrings of chri. who his own selfe bare our sins in his body on the tree, by whose stripes r1 Pet. 2, 24we are healed: so that we hauehave the chiefe cause in our selus, which did crucifie christ Secōdly to teach our comunion wich christ, being made flesh sEphe. 5, XXXof his flesh & bone of his bones. Hence we learn, that al the godly and be leeuers are made partakers of christ and his graces. This is matter of great comfort in our manifold trials and tentations, that we are ioynd to Ch. as members to the head, tRom. 8, 38and therfore, neither life, nor deth, nor angels, nor principalities, nor powers, nor things presēt, nor things to com, nor hight, nor depth, nor any other creatur shalbe able to seperate vsus from the louelove of God, which is in christ Iesus our L. But on the other side, the vngodly and vnbeleeuers hauehave no part or Portion in chri. and his graces, they are as branches uIohn XV, 6cut off which wither, and men gather them to cast them into the fire and to burn them. 3, to declare and testifie our communion, fellowship, and a1 Cor. X. 17agreement with our brethren, meeting together at the same table, and partaking togither of the same supper. Wherfore, seeing we hauehave not onelyonly an vnion with christ, but a comunion among our selus, we are the seruants of the church, to serue one another in al duties of louelove, to instruct them that are ignorāt, to raise them that are fallen, and to bind vp the broken hearted, to reconcile our selues one to warde another, and to keepe the vnity of the spirit in the bond of peace. Hitherto we hauehave handled the doctrin of the Lords supper, declaring what it is, what are the parts and vses thereof; the preparation to this work followeth, b1 Cor xi, 28consisting in the Examination of our selues, and trying our owne harts by the touchstone of the lawe of god. This duty is very necessary to be performd of vsus, cIerem. 17, 9for the hart of man is deceitful aboue all things, and the secret corners of it past finding out. We hauehave to deal with god in this busines. Great is the profit which we reap & receiue, if we come rightly and … prepared. Great is the punishment procured, by want of this try all and examination. And the dHag. 2: 14Sacrament it self is defiled, by vnworthy receiuing. This preparation principally standeth in these 4. points: in the eIoh: xvii: 3knowledge of god and of ourselues, especially of the whole doctrine of the sacraments: in a f2 cor: xiii: 5liuely faith in Christ, seeing eueryevery one receiueth so much as he beleeueth he receiueth: in repentance gPsa6. 26: 6:from dead works: and lastly in hMath, 5: 23,reconciliation towarde our brethren, hauing peace iRom xii: 18with all men, and louelove towarde our enemies.
Thus I hauehave opened plainly, yet truely, the doctrine of the Sacramentes, deliuered in the Scriptures, and taught in the reformed churches. I hauehave disclosed some part of the mistery of iniquity and discouered and laid open the skirts of that great Idoll of the Masse, the reproach of christians, the scorne of the gentiles, the offence of the weak, and the occasion of ruine to many that stumble therat to their own confusion. The Lord god, high possessor of heauen & earth, and preseruer of his people that call vponupon him, put it into the heart of all christian princes and rulers of the earth, to pull downe this abhominable Idoll, that hath aduanced itselfe against the kingdome of christ, and to deface this filthy monster that hath deceiued many, who trusted in it. The same Lord vouchsafe, to reueale his truth to the ignorant, to establish them that are weake, and to confound all obstinate enemies to his truth, to their prince, and to their country, for Iesus Christs sake, Amen
Amen.
FINIS.