Of the Sacraments in generall .

The nature of a Sacrament . A Sacrament is a sensible signe to the eye , instituted of God to be continued in his Church , for the further assurance and increase of spirituall graces in the faithful . Of which sort is Baptisme and the Supper , August . epist. 118. and onely these two , euen as they are ioyntly specified by the Apostle to the Corinthians . 1. Cor. 10.

In the generall may bee obserued these foure notes chiefely . The institution to bee of God . The signe visible in sense and resemblance conuenient . The graces secret and mystical , but singular benefites to the faithfull man . The continuance is the Churches duetie , rightly to vse and to enioy his ordinaunces as beseemeth the Church of God .

The institution . 1 Concerning the institution , as God onely is to be hearkened vnto in his sayings , so must hee alone he followed in his wayes wheresoever he goeth before vs , and leadeth vs after him with the least thread . Reason not directed by faith , is a disputing and a busie mistresse in the forge of mans braine , and she will be leader in all things . Zeale likewise without knowledge , is a rashe fire that licketh vp euery fonde deuise , feedeth and glutteth her selfe on superstitious fancies , whereupon ambition in the man of pride , The Papacie . taking her aduantage of the former two , hath stollen away the peoples heartes from their God vnder pretence of deuocion , but in deede superstition , enthronised her selfe in the consciences of men , and exerciseth a proude dominion ouer the Lordes inheritance in his holy Temple . Notwithstanding of the Apostle we haue learned a contrary lesson , Iam. 4.12 . that the onely Lawgiuer in Israel is the Lorde , because he alone seeth the heart , whereunto the Lawe is principally proposed , searcheth the reines , and beholdeth the inwarde parts , may commaunde , and will rewarde the good conscience , will and is able to discerne right , and iudge uprightly , and hath denounced to take vengeance of the very soules of sinners , wherein they closely , but chiefly offende . Neither may mortall men adde to , take from , or alter at pleasure his wordes : and what are his Sacraments , but his wordes made visible , and inuested with signes of his owne ordayning ? August . 80. tract . in Ioh. The examination of Iohns Baptisme was on this maner : Whence is it ? Matt. 11.15 . from aboue , or from beneath ? of God , or of man ? Yf from heauen , it was to be receiued : if from the earth , they might reiect it . For what is earth to heauen ? man to God ? our dreames to his worde ? our dregges to his wine ? Is there any taste in the white of an egge ? What is chaffe to wheate , or glasse to a diamonde ? 1. Sam. 15.22 . Verily obedience is better then the sacrifice of good ententes , as they be termed . For will we honour him with the fattest cattell out of the stall , or worshippe him in the calfe of purest golde ? the one is but a beast that eateth hay , the other the workmanshippe of the engrauers hands . By obeying , we offer vp our bodyes & soules a reasonable sacrifice , wherein he is well pleased . Thereby we reuerence his maiesty , adore his wisedome , subiect our willes to his will , rest in his worde , making no reckoning at all of any institutions that merely touche the conscience , but of his . Wherupon with the blessed virgin we saye , Iohn 2.5 . What euer he commandeth , doe , and also what he hath not commaunded , we feare not to transgresse & breake asunder , as Samson did those greene withes and newe cordes . Iudg. 16 9. Wee knowe all such witchecraftes the Lorde doeth vtterly abhorre . As for his Sacraments , they are his owne institutions , hee marketh his sheepe with his owne markes , writeth all with his own singer , sealeth his writing with his owne signet . Neither shoulde any presume so much as to set to these his seales , but one ly such as are called to so hye a calling , to be as it were the keepers of them to that ende appointed : much lesse may men make newe seales of their owne deuising .

When it pleased GOD to seale his promise made to Abraham with the sacrament of circumcision , Gene. 17. he calleth it his own couenant , and saide , It is I the Lorde , the author thereof . A particular rule generally to bee obserued in euery Sacrament of either Testament : It is I the Lord .

The signes . 2 In the second place we are to take viewe of these seales , for they are visible to the eye , as his voyce is audible to the eare .

The drane water flie gazeth on euery faire flower , but gathereth no honye as doth the Bee . The wandring sight considereth litle of the excellencie of the seales . Before it was true to say , No institution , no Sacrament : here we may as truely auouch , No signe , no Sacrament . For the whole is made of all his partes , and euery Sacrament hath euer these two members , the outwarde signe , and the inwarde grace , and without the signe is no grace sacramentally signified at any time , neyther is the shew of a signe sufficient , it must be material and able in a conuenient proportion , to demonstrate and declare to mans frayle capacitie , the grace implied and signified , as shall better appeare in the specials afterwarde .

The signes barely looked vpon in themselues , they are base matters , earthly elements , common & ordinarie : but put once the princes stampe to the mettall , the seale to the waxe , the waxe and seale to the Lordes promise , the case is altered . For earthly , common and vsual elementes , Iren. lib. 4. cap. 34. that a litle before were , doe put nowe vpon them , and are endued with diuine considerations : yet stil in substance remaining the same , but in efficacy , vertue , seruice , ends , signification and representation of graces , base thinges become beautifull and marueilous , being thus sequestred by God himselfe to so high and holy purposes , and therefore are vsualy termed by the very names that the graces themselues are called by . And this is also a common rule amongst the Fathers . See it so in examples out of the Scriptures . Circumcision is the couenant , the Lambe the Passeouer , the Arke the Lorde , Baptisme our buriall , Christ the rocke , the Bread his bodye , the Cup his blood , because the analogie of these thinges is liuely , the proportion plaine , the signes significantly ordeyned of God : and being thus vttered , they more affect our fayth , and touch our affections .

The inuisible grace . 3 Thirdly , the graces , ( that is , ( the inward parte of the Sacraments ) are , though singular in consolation , yet secret in the mysterye of their operation . God worketh howe he listeth , and on whom he pleaseth . The Iay feedeth belowe , the carnall eye seeth nothing but the barke and ryne of these things , bare water and bakers bread . Fayth flyeth higher , as the Eagle soareth vpwarde , and mounteth to heauen it selfe , where Christ sitteth at the right hande of the father , the onely grounde worke , life and soule of all the Sacraments that euer were , or are in vse . The song of Salomon is called the song of songes for his excellencie , Nazianz. de Sacro . Bapt. and God the God of gods for his puissance . In like maner , the graces we reape & receiue by Christ in the sacraments , ( so great & gracious are they ) they may be termed graces of graces : as namely , remission of sinnes , imputation of righteousnesse , sanctification of life , & a speciall application of our sauiour Iesus . Neither yet for all this ( which is diligently to be noted ) doe we tye or binde his goodnes so hereby that he must needes worke with , or can not worke without these meanes by his spirit , the saluation of them whom he had chosen and destinated to eternal life before all worldes . Many Israelites that died in the desert when they could not trauaile if they had bene sore and cut , were saued without circumcision . The thiefe that from the crosse went straight to heauen , was neuer otherwise baptized then in his owne confession , faith , and petition to Christ . Saluation is neither kneaded into the dough , nor mingled with water , no more then with the word , which is as Hierom sayeth more truely Christ , Hierom. in Psal. 147.3 . cap. eccle. but proceedeth from God , and is conueyed by ordinary meanes of eyther word or outward signes , where they are not contemned , but may conueniently he had , & are reuerently vsed as they ought .

The vse & continuance . 4 And this is the fourth and last point , the right vse and continuance of the Sacraments . Phisicke is not prepared , but to be receiued . As in the Reuelation , no man receiueth the white stone , Reuel. 2.17 . but to whome it is giuen : so no man readeth the writing , but who receiueth it . The authour of the Sacraments , is God , the signes holy , the grace most holy . This Manna would be kept in a golden pot , and these iewels set in the purest golde . The gifte that is bestowed , is most syncere , the stone white that is deliuered . And ought not then the hande to be a cleane hande , or rather the heart a pure heart , that receiueth such pearles ? GOD couenanteth to bee our God , shoulde we not accept the offer , & reioyce in his couenant ? Achaz in hypocrisie pretended he woulde beleeue God without a signe . Esai . 7.12 . Certainely so must we doe in deede many times . Balaam , Nom. 23.19 . that saw lesse than his asse , saw so much , the Gods worde is ynough . Shall he speake , and not doe ? Yet when he offereth signes withal , to helpe forth our infirmities in faith according to his worde , eyther naturall as the rainebow , or artificiall as the brasen serpent , or miraculous , or Sacramental , or whateuer , if we then refuse them , in steade of shunning the fault of tempting him , we runne vpon the contempt of his heauenly wisedome . Goe preach , baptize all nations . Mat. 28.19 . This is a generall commaundement , and must be obserued . 1. Cor. 10.24 As often as ye eate this bread , and drinke this cuppe , ye shewe the Lordes death vntill his comming againe . As often , therefore often and vsually : vntill his comming againe , therefore perperually must this Sacrament be continued in a godly remembrance of the Lordes death . Gen. 29.17 . Deut. 34.7 . The olde ceremonies were weake sighted like Leah , and therefore could not last euer . Moses eyes were not dimme , vntill his dying day : so the force of Christian Sacraments remaine in their full vse vntill the ende of the worlde .

Their sacraments , some were speciall for place and person . In Paradise the tree of life was for the place , Gen. 2.9 . Iudg. 6.37 . Esa. 28.8 . the wette & dryed fleece , the going backe of the dial , were personally to Gedeon and Ezechias . And their chiefest Sacraments , either extraordinary , as Manna and the rocke , ceased in the wildernesse : or ordinary , as circumcision and the Passeouer , these also haue had their ende in the fulnesse of time , when their wombe ( as Cirill speaketh ) was deliuered of Christ , as a woman of her childe into the worlde . For Christ is come , and their ceremonies were of Christ to come , and when he came , they as shadowes yeelded place at the presence of the body . The difference of their Sacraments and ours consisteth in cleerenes of knowledge , and continuance of tynte . They caryed the former parte of the staffe , & we the hinder ende . Christ is borne betwixt vs both , but we that come after , haue the fuller viewe , and see directly before our face , they respectiuely and looking backe to that which they caryed and came after : and therefore more obscurely then we . And nowe because Christ is borne no more , liueth no more , dieth no more , & because all these thinges are plainely to the eye painted , & poynted to with the finger in our Sacraments , ours are not henceforth to be changed any more , but are constant and perpetuall , and continually in all duety to be vsed and enioyed till his comming again to iudge the quicke and the dead in the last day .

Of Baptisme .

The nature of Baptisme . BAptisme is the Sacrament of regeneration in water , wherby our sinnes are clensed , we clad with Christ , endued with his spirit , our names entred among the number of Christian professours , in the name of the blessed Trinitie .

The institution . Touching the institution , whether it growe out of the earth , or descende from aboue , be of men , or of God , being of all confessed to be a Sacrament , and a Sacrament being already proued to be alwayes a diuine institution , it is needlesse to repeate or say further therein . Yet moreouer and aboue that , our Sauiours owne example and general commandement , Go preach , Mat. 3 15. baptize , &c. are euident warrants , autentike , and special for proofe herein , that it is of God .

The forme of the administration . The fourme of the action declareth what we receiue of God , and there withall enformeth vs what we owe and ought to render him againe . Through singular mercie in the name of the Father , by like merit and mame of the Sonne , by the vertue of the Holy Spirite , name & power thereof , we are made partakers of all the priuiledges , that may be incident to such as shall be saued in the house & Church of God . In whose lap , we are as it were newe borne , newe washed , new apparelled , made new creatures in Iesus Christ . Such is the forme , so great the force of this sacrament .

Wherein yf any man vpon a farther desire to be instructed in the mysteries of his profession , The marueilous operation of Baptisme . muse in minde , breake foorth , and say as Mary did to the Angel , Luke 1.34 . How may this be , that a materiall element shoulde thus worke in spirituall things , that water touching the body should clense the soule , that water in the fountaine where it is cleanest , hauing no such operation , should thus change and be changed in the Church and fonte whither it is brought from his spring ? are these effectes naturall ? Exod. 11.25 . Of olde the waters of Marah were made sweete , water in Cana , Iohn . 2.8 . turned into wine , Exod. 7.17 . the riuers of Nilus into bloode : and though euery of these mutations were marueilous in the sight of the wisest eye , yet in this case there is more done . Meere and bitter water in comparison , is made exceeding sweete , sweeter then the fruite of the ripest & purest grape : yea , yet more then this is done . Cold and vsual water , is really changed , truely , and indeede turned after the maner of Sacraments , from a common moisture , into the dewe of gods spirit , and into the bloode of the Lambe , Reuel. 7.14 . wherein the soules of the Saintes are washed . For although it leaue not off to be water , but remaineth as before , a visible signe , yet by the accesse of Gods worde , and the omnipotent power of his spirite , the Angell as it were descending vpon the poole in the Gospel , Iohn 5.4 . the change is greater , then mans wordes can expresse .

By similitudes framed and vttered to our capacities , fayth conceiueth conuenient instruction & sufficient comfort . Where the sunne warmeth not , water is a sterile and bare moysture , neyther can it engender any thing without the heate and helpe of the spirite , that moued vpon the waters at their first creation . Gen. 1.2 . For as it was then , so is it still , & as it was and is so in the generation of things : so much more is it so in the regeneration of man . Water of it selfe cannot make a man , much lesse a Christian man . The proportion of the signe with the graces signified . The spirite of God is sometymes sayde to enflame and purifie like fire , and in this case to regenerate in water , to clense and washe like water . And as verily as cleare water clenseth and cooleth the body : so , and as truely , the like graces by the bloode of Christ and his spirite , are wrought vpon the soule , by entrance into this bathe . Wherin we may obserue a further similitude , that as in washing pooles , when men goe into them , they doe off their aparell , and then enter the bath , and bathe their bodies : so in this the olde man is put off , Adams fig leaues throwen aside , & then with niter & fullers sope , nay rather with the bloode of the sonne of God , all our former filthe is scoured away . This dissimilitude is in this similitude , our former rags are neuer resumed , as sinners resume their garmentes when they haue washed . Those plaguy clothes that tooke stayne and infection from sinfull Adam , we burie or we burne . The regenerate man hath done away his former generation , dyeth to sin , the gylte and dominion whereof lyeth as a dead body in the graue , and hath no more power ouer the creature which is endued with the newe man , freed from Satan , accepted into seruice and fauour in the familie of GOD , weareth the cloth of righteousnes , and is apparelled as the woman in the Reuelation with the sonne of God . Reue. 12.1 .

Wherein notwithstanding it is expedient , still and euer to remember from what rocke we were he wen , on what stocke we grewe , what we haue lost , and what wee haue founde , howe fowle we were , howe cleane we are , that tasting howe sweete the Lord is , we may as it were , feele the difference betweene soote and sugar , see and view the oddes betweene our crimosin & blood red sinnes , and the snowe white innocencie we haue obteyned in him .

To compare the state wherin we were by creation , & then in nature corrupted , and nowe by grace and regeneration , were to compare an innocent lyfe , a deserued death , & life euerlasting together , that is , Paradise , hell , & heauenly blisse , betwixt themselues . For our case at the first was no worse , afterward no better , and in Christ betterthen euer before . Rom. ● . For as by one man came sinne , and by sinne death , which presupposeth a former innocencie , and life : so by the man Christ , much more excellent is the righteousnesse that is imputed to faith , imported by this Sacrament , and shal be enioyed without end . As the first Adam , eating of the forbidden tree , he ( susteining the person of al mankinde ) by his disobedience did set on edge his posterities teeth : so the second Adam trode the wine presse alone , and yet wee his posteritie also drinck neuer the lesse of his wine . And here let no man say , Prou. 9.2 . I haue mixed mine owne wine , I haue compassed these thinges my selfe . Strength , if it leane to presumption , is weaker then water , and the broken reede : and yet the strongest thinges of man , are but meere weaknesse , the puritie of nature , pollution , libertie of will , thraldome , and the merite of workes , a stayned cloute . And then if the clothe be so course , howe course is the list : or if the wooll be course , can the clothe be fine ? Adam begate Seth , Gen. 5.3 . and all his children in his owne likenesse . For as the man that is not , cannot beget himselfe that he may haue a being : so man being naught , can neuer of him selfe beget any thing els , or him selfe to bee good againe . Why then do we presume ? A puffe of pride bloweth out the candle that was lightened of another at the first , and cannot kindle it selfe the seconde time . The debter in the Gospel was not able to make payment for the ten thousand talentes , Matt. 18.24 . and the more in debte in processe of time , the more vnlike to come out of debt , albeit he sayd as the aduersaries of the trueth saye , if his Lorde would haue patience , he would pay and satisfie all . The three parables in Saint Luke , tende all to this purpose , Luke 15. to shewe mans inhabilitie in euery respect , and the Lordes exceeding mercie altogether . The lost groat lacketh sense , the strayed sheep witte , the prodigall sonne wisedome . The woman lighteth the candle , sweepeth the house , seeketh diligently . The shepheard goeth out into the wildernesse , and bringeth home on his shoulders . And as for the wastfull sonne , God in his prouidence disposed so , that by afliction and famin , he should be taught and constrained to returne backe , making a most true confession , that hee had sinned against heauen and his father , and was no more worthie to bee called his sonne . Had sinned , and therefore nowe onely was to stande vpon grace & pardon : had sinned against heauen , and therefore in earth vnfit and vnable to make satisfaction : had sinned against so louing a father , & therefore vnworthy the name of a sonne . Notwithstanding , while he stoode yet a great waye off , his father sawe him , and had compassion , ranne , ( preuented him with mercie ) fell on his necke and kissed him , killed the fatte calfe , put shoes on his feeete , and a ring on his finger , hyred musicians , and called for the best robe , & clad him therewith that was vtterly destitute of al attire , except such as Job speaketh of : Iob. 9.31 . Mine owne clothes defile me .

Many excellent and rich ornaments are layde together in one heape in the Prophet Ezechiel : embroydred works , Ezech. 16. bracelets , silke , siluer , golde &c. and all these God bestowed on them the lay dead in their blood , whome he raised to life , circumcised with his owne hand , dryed their corruption with salte , washed their vncleannes with water , swadled and clad them with newe & precious apparell , euen with Iosephs party coloured coate , or rather with the Queenes garment of needle worke , which yet was not of her owne making .

The olde purifyings did prefigure out , and as it were made the first draught thereof : but the water of Baptisme most liuely expresseth his mercy & compassion , whose onely eye , & no mans els , tooke pitie on vs then , when we lay , not wounded , but dead & long dead in our sinnes . In this water the litle fish & humble Christian resumeth life againe , the lay gasping & dead on the shoare before . In this water the Scorpion loseth his venim , Cypr. 4. lib. epist. 7. and can not sting . In this water , Sinne , Satan , the flesh and the worlde lye floting & drowned , as in the deluge in Genesis , 1. Cor. 10.1 . 1. pet. 3.21 . and red Sea in Exodus , where Noah the preacher of righteousnesse and a few with him were saued in the Arke , which after a sorte was a figure of Baptisme . The Israelites went through on dry foot , Pharao and all his hoste drowned in the red sea . But for all this , this is true in the letter of these stories , and certaine in the trueth of a farther meaning , the though Noah escaped drowning , yet he was ouercome afterward with wine : though the Egyptians were ouerwhelmed al , yet there remained other enemies in the desert : neither did Israel straightwayes enter the promised land , without further labour & fightes first had with sundry and diuers nations .

Hierom. ad Ocean . Aug. retract . lib. 1. cap. 7. Ephe. 5.25 . Rom. 7. In this Sacrament , though generally iniquity be pardoned , and sinne drowned , and wee saued , yet for all this , al infirmitie is not quite abolished , wee are washed al , Ioh. 13.10 . but our feete ( such are the wayes wherin we tread ) neede daily and continuall washing . The effect of Baptsme worketh not in a moment , but by litle & litle , as the leauen seasoneth the whole fiue peckes at length . After a great sicknesse , strength is not recouered but in continuance of time : the wound is healed , but it must be skinned ouer also . When this mortalitie shall change for immortality , corruption put on incorruption , the olde Phenix be made a newe , then , & neuer till then perfectly , euery wrinckle shall be made plaine , euery spot washed , & euery teare wiped away from our face , our nakednesse couered ouer , or quite done away , and we presented blamelesse to the iudgement seat of God . Col. 1.22 . In the meane time , while our dwelling is in this vale of miserie & houses of clay , it is our continuall duetie daily more and more to contende and proceed from faith to faith , from strength to strength , from vertue to vertue , crucifying the old man , hauing still recourse to that generall graunt of pardon we obtained in Baptisme at the first , remission of sinnes in the death of Christ .

Not that this Sacrament be eftsoones repeated & reiterated againe in fact , Anabaptistes . but afresh recorded in faith , godly meditation , August . 11. tract . in Ioh. vterus non repetitur . & humble prayer . The father doth not often begette his sonne , but the sonne remembring that hee was begotten of a louing father , bethinketh himself , considereth his duetie , increaseth in pietie , reuerent awe & obedience . Neither the seede one and the same graine is often sowen , but being once sowen in due season , it bringeth foorth his fruite . The haruest of mans perfection is not in this worlde . The sowing which is once , and the growing time which is still , is here : full ripenesse is found els where . August . de Ieiunio . Imus nondum peruenimus : we are but in the way to heauen , going on and trauailing till we come thither , euen growing toward it , & groning after it . In the midway , no man spinneth so euen a thred that neuer breaketh , treadeth so right that neuer trippeth . For besides diuers actuall sinnes , the ineuitable sinne of concupiscence which lusteth against the spirit , is left still as a sting in the Bee , notwithstanding his hony and diuers graces by grace receiued . The aduersaries to the trueth , in their Couent at Trent , 1. Decr. 5. Sess. Cat. Tri. de . bap. sacr. and in their Treatise of Baptisme , woulde extenuate & make light of it , saying , it is not in any wise sinne , except it be consented vnto . Saint Iames teaching what will be the ende of sinne , Iacob . 1.14 . sayeth , that concupiscence tempteth , draweth and entiseth to ( actual and externall ) sinne : and is this no sinne ? It is the mother of sinne , and are not the mother & daughter both of one nature ? Againe the very name Lust carieth with it a kinde of consent , desire , and will to sinne . But suppose , that by dissenting the external acte of sinning be restrained , what then ? God considereth the hearte , and he with all our strength , power and faculties , is to be serued : the least defaulte in any parte of our inward parts , is an offence and sinne against his Maiestie . But doeth consent or dissent , make our lustes eyther sinnes or no sinnes ? Is not an enemie an enemie if he be conquered ? Is not rebellion treason , if it be preuented ? Is not sedition sedition , if it be repressed ? Is lust no sinne if it be kept in ? Is fire no fire , except it flame ? What neede many words ? Doth not the Apostle in expresse words , sundry times cal concupiscence sinne , because it hindereth the good he woulde , & helpeth forward the euil he would not ? They say the Apostle speaketh improperly : a wonder . He that framed the eare , made the eye , fashioned the tongue , shall he not heare , doth he not see , can he not speake as properly as the children of men ? were there nothing but this , that we are taught to pray with sighes as S. Paul doth against this temptation , it were sufficient & proofe plaine ynough , that it is sinne . For in praying that it be not , we cofesse that where it is , it shoulde not be , and so because it is , it is sinne , especially being forbidden in the Lawe . A litle feeling of a good conscience , might take away all controuersie in the question , as hath bene wel declared not long since . Reply to the censure 5. articulo . And thou , O man , which hast a sence what sinne is , submitte thy selfe vnder the power of Gods hand , powre forth thy soule in prayse to so mercifull a Lorde , who hath forgiuen the gylte of this and al other thine offences , who bindeth them dayly in a bundell , & will one day drowne or dye them all to an other colour in the blood of his sonne , whereof thy Baptisme is a sure seale .

This knowledge and confession belongeth to al people , from the cleauer of the woode , to the Prince and counseller , from the Cedars of Libanus , to the Hyssoppe of the wall backe agayne : high and lowe , rich and poore , old and yong , one with another , without respect of persons , they are the Lordes equally . Ancient men must not forget who was hee that tooke them from their cradle , and caried them along in his armes to their gray heares . Esa. 46.4 . Children must learne that they also are conteyned in his couenant . Iohn was sanctified in his mothers wombe , The baptizing of children . Samuel in his childhoode consecrated vnto the Lorde , Mar. 10.14 . Children brought to Christ that he might lay handes on them . Bring wee then also our children , that Christ may blesse them in his owne institution , Gen. 17.12 . as of old God did the circumcised infantes of eight dayes age . Delayes may be dangerous and are needlesse , August . de verb. a post . hom. 9. the vsage is an ancient rule of fayth . It is true , that not the lacke , Bern. ad Hugon . Epi. 77. but the neglecte of the Sacrament doeth hurt : beware then of contempt . Christ baptizeth with the spirit & with fire : with the spirite , that is , with spiritual graces he endueth them who in faith & thankfulnesse obserue his word , receiue his sacraments , are ingraffed into him , & growe vp in him as liuely branches in the true vine . Iohn 15.1 . Againe hee baptizeth with his spirite , Luk. 3.16 . able to discerne hypocrites , & with fire red hote , readie to consume al chaffe & corruption , as both the superstition of the Popishe , and also the securitie of the Anabaptist , that eyther presume , or peruert , or any way pollute the right vse of this his holy ordinance , which to the reuerent receiuer , is the bath of his regeneration in Christ , the badge of his profession , and the bonde of brotherly loue in the house of our God . Ephes. 4.3 .

Of the Supper .

THe Leuits dutie was to prepare the people to the worthy receiuing of the Passeouer . 2. Chro. 35.6 In place whereof , hath succeeded the Sacrament of the body & blood of our Sauiour Iesus Christ , with semblable , necessarie , and conuenient preparation thereunto . Chrisost. in 1. Cor. hom. 24. For if it were a princes sacred body , or but purple garment onely ( the matter whereof is wormes thread , & colour no better then the dead fishe blood ) yet were it not rashly to be abused with vnwashed or vncleane handes . How much the more reuerent then ought the receiuing of these holy mysteries of Christs body and blood to be of all them that know what it is to stand in awe that they offend not ? Wherfore let a man examine himselfe , saith the Apostle , 1. Cor. 11.28 & so let him eat of this bread , & drinke of this cup. Euen so , & therfore if not so , not at all . Better to abstaine , then to come together for the worse .

As the print in waxe is more fitly receiued and fully expressed , when the waxe is wrought and warmed first : so like wise the effect of this Sacrament is more liuely felt and seene , when wee repayre thereunto with prepared mindes , wel instructed , and throughly examined .

In which examination , two poyntes chiefely are obserued , wherof the one concerneth faith , the other loue . Fayth , to be setled in our heartes towardes God : Loue , to be she wed to our neighbor . The latter procedeth out of the former , and both from the spirit of God . Faith receiueth increase by hearing and prayer : Rom. 10.17 . Luk. 17.5 . Mark . 9.24 . O Lord increase our faith . Loue and faith iointly are stirred vp and strengthened by repentance , in the worthy repayring to , & receiuing at the Lordes table . Wherupon ariseth these three , as agents in this examination , assured faith , brotherly loue , earnest repentance .

Faith directeth in knowledge . Loue is occupied in thankfulnes to God , and good doing toward men . Repentance euer in eyther amendeth what is omitted or done amisse , and craueth pardon with humble minde and ful purpose , not to offend in the like againe . All which dueties ( as I take ) may be rightly considered according to the times , wherin eyther we are to receiue , or presently receiue , or haue receiued the Sacrament . The first is called a Preparation vnto the Supper , the second , a meditation therein , the third , a christian conuersation that must ensue thereupon .

In preparing our selues is required , Preparation . that we knowe of whom , what , and in what order wee must receiue .

It seemeth to be recorded as a commendation , Of whom we receiue 1. Sam. 1.23 . that Anna nursed her owne sonne : in which respect among infinite others , the loue of God exceedeth all loue . Wherein as he spareth no cost , so hee vndertaketh any care , Plutar de institu . lib. which nice and vnnatural mothers refuse to do , putting forth their infantes to bee nursed abroade , without neede or cause . Our God doeth not so , neyther needeth he so to doe , Isai. 49.15 . his breasts are neither sore , nor drye at any time . Of his owne good will he begat vs againe in baptisme , & so will he stil feede and bring vs vp to a full age , & perfect grouth in Christ . Sufficient or abundant prouision for the house , himselfe in his wisedome hath prouided , the holy spirite being steward of all , and as it were distributer and caruer at the board .

What we receiue . And to come to the seconde poynt , what we receiue . The meate of this table , is the very death of Christ , the Lambe of God , that taketh away the sinnes of the world . The story and institution whereof , is recorded by three Euangelistes , Matt. 26.26 . Mark . 14.22 Luk. 22.19 . and againe commented vpon by the holy ghost at large in the former Epistle of S. Paul to the Corinthians : where the Apostle beginneth the matter with a faithful saying , 1. Cor. 11.23 That which I haue receiued of the Lorde , I haue deliuered you . For otherwise , if he came with offers of his own deuising , himselfe raught the Galathians what his entertainement ought to be : Gal. 1.8 . Let him be accused , though he were an Angell of God from heauen .

The Lord Iesus , that night that he was betrayed , tooke bread : and when he had giuen thanks , he brake , and sayde , Take , eate , this is my bodie which is broken for you : this doe in remembrance of me , In like maner the cup , &c. For as often as ye shall eate this bread and drinke this cup , ye shewe the Lordes death till he come againe . Wherein wee see euidently what Christ did , & also in duetie what we must do . In the visible signes which he tooke , of bread that he brake , wine that he powred foorth , and in deliuering them both to be taken , eaten and drunke , he manifestly declared two things : the one , that he woulde immediately make an oblation for the redemption of mankinde vpon the altar of the crosse : the other that for euer he woulde be the euerlasting foode of their soules , his body to be the bread of life , his precious blood to be their comfortable drinke , the Physicke of immortalitie , Ignat. epist. ad Eph. and preseruatiue against all euill . The sacrifice & oblation he intended , is plaine by these words , Which is broken , Mat. 26.28 . which is shed for many for remission of sinnes . Euen is broken and shed , because the houre wherin he should be betrayed and suffer , drewe nigh and was at hande , That he would be their foode , is proued cleerely , in that hee commaunded to take , & eate , this is my body . Nowe by the way , out of these two notes , may be noted two forcible reasons , against the sacrifice pretended in the masse .

They are lately delighted with motiues and demandes , may I aske them this question ? Doe they thinke a sinfull priest can do more at his masse , then the sonne of God did at his supper ? I hope they will not prefer a meere man before Christ God and man , the Sauiour of the worlde . And if so , then may they see their priest can make no sacrifice : for Christ himselfe when he sate at boorde with his disciples , made none , but declared what he meante to make . For and if he had so done the Thursday at night , what needed he them to haue suffered the Fryday at noone ? againe , he willeth vs to take and eate , and feede on him . He offreth himselfe to be receiued of vs , not to be offered by vs to his Father . That was his owne proper and personall duety . But to leaue to speake hereof , our dewtie is with thankfulnes to feede on the food he offreth vs , euen to eate and drinke him , to partake his blessed body and precious blood . Wherein , notwithstanding to mistake and mingle the signes , and the things signified confusedly without difference , were as Aug. sayth , De doct. Chr. a miserable thraldome to the very soule of a Christian man . Christes wordes be plaine . He tooke bread , after thankes giuen he breake & gaue bread : for what he toke , he brake , and what he brake , he gaue , and therefore he gaue bread . For the Apostle saith he brake bread , and that he calleth his body , and so concerning the cuppe : for after a sort , to speake of one , is to speake of both . Marie tooke Christ to haue bene a Gardiner , Iohn 20.15 . but the aduersaries take a portion of bread to be Christ . The true professors say and beleeue , that this saying of the Lorde , This bread is my body , hath a spirituall and Sacramental meaning , & otherwise to auouch , that a piece of bread ( for that it is bread , is proued ) or els which is all one , the the shewe of bread is literally very Christ , is a monstruous kinde of speaking , vtterly impossible , & altogether blasphemous . For if bread , or the shew of bread , or that which was bread , be called Christ properly , and with out figure of speache : without all controuersie , as properly and as truely ( but there is no shewe of trueth in so grosse errors ) bread was borne of the virgin Marie , bread was crucified on the crosse , bread shal iudge the quicke and the dead , and a piece or a fancye of bread is the Sauiour of the worlde , the sonne of God , the seconde person in Trinitie , God himselfe , & the Lord of life . In effect so strangely , haue our vnnatural countrey men written and one more fondly then the rest , Sand. in his Manhu . directing an Epistle dedicatorie to his Lorde and God , vnder the formes of bread and wine in the Sacrament . Thus it fareth with these men by the iust iudgement of the Almighty God , who haue giuen him ouer , & he them , that because they woulde not beleeue the trueth , they shoulde still beleeue lyes without ende , chaunging the glorie of the immortall God , into the similitude of corrupt creatures , besides all sense , reason , and congruence of fayth . Chrysostome , writing vpon Labans complaint , where he saith to Iacob , Gene. 31.30 . Why hast thou stolen my gods ? what , saith that father , what perfect folly is this ? Are thy gods such , as they may be stolen ? or art thou not ashamed in so saying ? Semblably , what a Christ haue the aduersaries made and imagined ? is Christ made of bread ? ground with teeth , consumed with the bitte of mouth , and stolen away sometime of the sely mouse ? or are they not ashamed of these carnal & fleshly more the Capernaitical grosse dreames , the profite nothing ? nay rather dread they not in hearte & soule , to say as they haue sayde to the cake in the Priests hands , D. Har. confuta . of the Ap. pag. 94. Pointz in his Testi . cap. 3. Brist . Mot. 26. Thou art my maker , and to the wine in the chalice , Thou art my Lord and my God , by thee alone and nothing else , I hope to be saued

Bish. Cran. to Winch. and Bish. Iewel to Hard. &c. The iust confutation of which strange speaches , hath bin vnder taken & discharged of most excellent learned men , in our English tongue . My purpose is onely in a worde , to giue warning to the simple of this myre , wherin they see those drunken men , seruants to their owne deuises , thus to wallowe , plunge , and tumble themselues vp and downe .

There are others , who albeit they are not so farre gone out of the way , yet they treade not the true hie way , in euery respecte . As they confesse Christ to be in heauen , and yet they worshippe no heauen , but Christ , sitting there at the right hand of his father : so ouer much resting vpon the bare letter of the words , they suppose onely a conioyned presence in the bread , and no more . They go no further , neither doe they adore the bread , thogh they thinke Christ consubstantially to be therein . When they are vrged with the vndouted article of the Creed , wherby we beleeue the ascension of our Sauiour , some of them replie , that Christ being God , may be euery where . Others altogether absurdly say , heauen it selfe is euery where . Were it not but that somewhat might bee learned , belonging necessarily to this treatise by the way , it were a folly to refute follies . Verely as Christ is perfect God , so is hee perfect man , & the properties of both natures entire in one person . We may not build his deity , & destroy his humanity . Who according to his manhood , is gone from the earth , taken vp to his father , ascended on hie , sitteth and maketh intercession there : the heauens must conteine him , till the last tymes , and then & thence we look for his comming again . Neither can all this be a meere supposed vanishing out of sight , but a locall departure : because the place is set downe whence he went , and whither he ascended , and that he shall come againe . I leaue the worlde and goe to the father . Ioh. 16.28 . and he shall so come againe from heauen . Act. 1.11 . And here to dreame that heauen is euery where , were a madnesse . For then Christ had bene in heauen before already , & so what needed he to departe and ascende and goe hence ? and if earth were heauen , the wicked and earthely minded men were most in heauen . And not onely they but the very damned spriits in hell were in heauen also : for hell is some where , and they say heauen is euery where . And then where were that great Chaos , that is spoken of in the Gospel , Luk. 16.23.26 . betwixt Abrahams ioyes in heauen aboue , and the riche mans torments in hel beneath ? There is a kinde of spirite which is not driuen away but with prayer & fasting , to the end to praye more earnestly , the Lorde if it be his will , ende all quarels , especially about this sacrament of vnitie , open the eyes of all those who euer they be , that seeke vaine shiftes and fond detrises , to the end onely to exclude one conuenient & vsual figure , which necessarily goeth with the nature of a sacrament , & agreeth with the canons of christian beleefe , & without the which our beleefe concerning the person of Christ , can neuer stande . For if hee be perfect man ( as we beleeue ) like to his brethren in al thinges , Heb. 1.17 . sinne excepted , being but one man , hee can bee but in one place at one tyme . The want of sinne both not extende a bodye to pluralities of places : for then euery man , as hee hath lesse or more sinne , shoulde bee straightwaye in fewer & moe places accordingly . But these thinges in sight are but vanities . Wherfore Christ according to his humanitie , is and must bee in one place at once , and no moe , and that is in heauen .

Nowe then in earth , what do wee receiue , while wee receiue the Sacrament ? certainely Christ Iesus , the land and the fruite , Christ and the vertues of his life and death , and of what euer hee did . But he is in heauen , and we in earth , and the distance is great . Faith hath an eye , an hande & a wing , wherby it pearceth , reacheth and flyeth vp to heauen it selfe . To fayth , thinges absent are present , thinges distant are conioyned , thinges secret are open , vnseene are visible , impossible are easy . As verely as bread both serue for the strength of the body , and wine for the comforte thereof : so and as certainly to the in warde man in fayth , Christ is bread to the soule , and wine to the minde , and we mistically made one in him , and hee with vs , dwell in him , and hee in vs , feede on him , and he our spirituall foode . And this is that which we receiue at his boarde . I confesse , our knowledge is in parte , and therefore our speach is vnperfect . Those harder partes of the Lambe that could not be eaten , were consumed with fire : euen so , if there be any thing ( as I graunt to me there is ) which wordes cannot expresse , a godly mans faith may better comprehend , and in heart conceiue , them I vtter . It is not bare bread & a sip of wine ( as scorners speake ) that we receiue , but truely , & in deed very Christ . And wheras it is so , let vs go on & see how such a ghest ought to be entertained .

●●we ●●rist ●●ght to recei●● Prepare the chamber of thy soule , sweepe the house of thy conscience , yeeld vp the keyes of thy heart , prostrate thy selfe in humilitie , open wide the gates of faith , that the king of glory may enter therein .

Berengaria● his recantation . The aduersary whetteth his teeth , openeth his mouth , maketh ready his belly the he might chewe and swallow vp his maker . Meate for the belly , & the belly for meate , and the Lord shall destroy them both . O my brethren , who euer you are , this heauenly foode is not Let vs eate and drinke , 1. Cor. 6 . 1● . and to morrowe we shall dye . Here is neither venison for Isahac , nor a Kid for Tobi , nor Quailes in the desert , nor wine in boules , nor wine in flagons . Who euer eateth of this celestial Manna , & drinketh of this spiritual rocke which is Christ , shal not only walke in the strength of it fourty dayes and fourty nights as the Prophet did , but shal liue for euer with God .

Wherfore the wicked and vngodly , Faith . haue no part nor portion therein . They eate the bread of the Lorde , but not the Lorde the bread of life , because they want the hand of fayth to receiue him . He that eateth Christ , shall liue by the meanes of Christ : but the life of the wicked is no life , & in their death is eternal damnation .

The aduersaries care litle what Iewels they cast to swine , what vncleane beastes they driue into the Lordes pastures , howe fine manchet they throwe to very dogges . There is no communicating of Christ , but in the true communion of Christ . One head is head but of one body : and though it giueth some heate by meanes of the heart to a rotten member that is not yet cut off , yet it giueth life only to the sound partes . The chaffe and huske of corne receiueth a kind of humour , but the fat and heart of the seede onely nourisheth the wheate , and not the chaffe . The bare name of Christianitie , the barke and letter of the word , the outward elements of the Sacrament , are after a sort in common to all : but true Christianitie , a good vnderstanding , and the inward grace of these thinges , are proper to the godly , and to none other . The humor that the wicked receiue from the roote , serueth to encrease a great deale more chaffe , and the chaffe to nourish a bigger fire , the is due for a greater quantitie thereof . If it were otherwise , howe easely might the Apostle be answered , and howe soone put to silence , when he asketh what part & communion , 2. Cor ▪ 6.19 . meaning a good societie , is there betweene the faithfull and the infidels ? Forsooth they haue a fellowship in the participation of Christ in the Sacrament . No , the spirit of God suffreth no replye .

The Communion in this supper is two folde . In respect of the giuer , and the duetie of the receiuers , toward him alone and amongst themselues onely . The gift of communicating him , is offered by grace : for who euer gaue him first , that it may be giuen him againe ? Cyril . lib. 4. cap. 17. in Iohn . And he is receiued by faith : send forth thy faith , & thou hast taken holde on him . The communitie which is betwixt the receiuers themselues , is by charitie & loue . Loue seeketh not his owne , Loue . and that is loue in deede , which is betwixt brethren then when a man loueth another , August . de temp. ser. 256. either because Christ is in him , or to the ende Christ may be in him . And this is a necessary poynt , which must also be brought to the worthy receiuing of Christ . Some are pale with fasting , and blewe with enuie , tame their body as it were a wilde horse , and ride out of the way when they haue done . When you come together , there are dissentions among you , sayth S. Paul to the Corinthians , euery man maketh his supper , before he come to the Lords Supper , no man tarieth one for another . Ye haue made a priuate matter of the publike liturgie & church duetie . What shall I say ? shall I praise you ? in this I praise you not . And his not praysing them , was a marueilous disprayse . The rich disdained the poore , the poore enuied the rich , the head would not direct the foote , one member was at variance with an other , and yet euery member hath an interest in the next , & so the last and euery one eche in another , and altogether among them selues . The candle must not hide it selfe vnder a bushel , nor flash in another mans eies , being proud that one hath lighted it , and litle considering that it self might be burnt or put out , and another lighted in his roome . Vessels conteine water not for them selues , but for others , & if they refuse their duetie , though they are ful , they may be emptied . There is a more excellent way , if men did walke therein , and if euery man woulde cary his brothers burden . The elme vnderproppeth the vine , & the vine is without prickes , and hurteth not , but is an ornament to the elme . The foot beareth the head and body , & the head guideth them both . Shall an Hebrewe wound an Hebrewe , Exod. 1.13 . the fathers sonne his brother and the sonne of his mother , the seruant his fellowe ? The worlde that is without , hateth vs ynough , though we that are within , hate not our selues . The God of loue enflame our coldenesse in charitie , mollifie our hard and cruell hearts , qualifie and soften all rough and vneuen wayes and dealing . Why ? are we not brethren of the same parent , of God in his Church ? subiectes of one King the Lorde ? and vnder one Queene a gracious Lady ? are we not countrymen and fellowes in one familie ? haue we not the same hope and spirite ? haue wee not the same enemies , friendes , faith and the foode of faith , the word and Sacraments ? Cor. Tacit. in vita Iul. Agric. Cornelius Tacitus reporteth that the olde Britons were easely conquered , because they vsed no consultation nor common consent in matters . The Madianites killeth one an other . Iosias fought an vnnecessary battell , & dyed in the field . It is good to be wise and patient , wise and constant , patient & silent in trifles , when a man shall but digge in the fire , & the sparkles flie in his face and no good done . Otherwise if a venimous spider come in the way , who will not set foot vpon it ? Yf the cause be the Lordes , and the quarell good , & thy calling according , it is good fighting these battels . Striue for the trueth for life , defende iustice vnto death . Eccle. 4.2 . In this case the white liuered souldier that feareth a frost shall be couered with snow . If euery heare were a life , and euery life a thousand liues , venter them all for him that gaue them all . But againe in the dayes of peace , where peace may be redeemed with lesse a doe , what wise man woulde be hanged in heare of his own fancie , or fal as Saul did vpon his owne sword . He that loueth daunger , shal perish in trouble and no man pitie him , and the meeke shall possesse the earth .

A gentlewoman of Lacedemonia , Plutar. contra Colo. and Diotorus his wife did alwayes fall out at the table and varie , because the one loued oyle , and the other butter , and yet the qualities of butter and oyle were not much diuerse .

Charitie doeth couer malice , enuie and hatred doeth vncouer as the boysterous Northwinde all imperfections , and naturally men are giuen to prie in at other mens windowes , to beate dust of their coates , & find motes in their eyes . But Saint Paul saith , Let euery man proue him selfe and not other men , and so let him come to this Sacrament . When Christ foretolde that one of his disciples shoulde betray him , euery one of them began to aske him , Mar. 14.19 . Is it I ? not is it he or he , but euery one was desirous to proue him selfe and know , whither it were he , Is it I ? they were not like him that saide , Mat. 7.4 . Brother suffer me to take foorth the mote out of thine eye . And doe we call them brethren , whose good name we seeke to take from them in obiecting motes and faultes ? A mote is a litle fault , and a beame is a great faulte , and neither great nor litle should be suffered , especially in the eye . Yet euery man is not a fit Physition , the eye is a tender parte , and maye as soone take hurt as good , if there be not great discretion taken . Let the publike minister proue all , and the priuate man proue him selfe , and so in fayth and loue let vs all in one repair to the Sacrament of vnitie which as goates milke shoulde breake and mollifie the stonie hearts of men , Plin lib. 20. prooe . & lib. 3.7 . cap. 4. as rayne alaieth great windes , & as Dauids musicke asswaged Sauls melancholie and euill spirite . And yet when all this is done , the best men are men still , and the best earth is earth euer , and will beare nettles and brambles and prickes . Flesh is fraile in faith , blood imperfect in loue , seetheth and boyleth with a litle fire and vpon a small occasion , Repentance . & therefore repentance alwayes in eyther is most requisite , which accompanying with faith her mother , and loue her sister , warmeth and cherisheth them both , who otherwise waxe wanne and colde and loose their force .

Yf any man deeme Christes death vnsufficient , suppose his sacrifice needeth renuing , imagineth any other intercessours requisite , doubteth of his kingdom , beleueth not his word , these are great wants of faith , and he neuer proued himselfe , that commeth with this minde to the Lordes boorde , where these thinges are or should be felt & fed vpon . Here Repentance is requisite to helpe fayth . Againe , if any man haue any thing against his brother , or his brother against him , let him go first and be reconciled before he eate and drincke the Sacramente , which is of vnitie in Christ Iesus . Thus examining his conscience as before , and acknowledging his sinnes in his sight , aske pardon with sighes & teares , because he eyther distrusted , or disobeyed , and so displeased so gratious a God , so mercifull a father , so perfecte a Sauiour , that had commanded himselfe to be beleeued vpon , & our selues of our selues to be beloued in him one of another .

There is neuer a threede in Papistrie but is stayned . They haue neither perfect faith which they deuide betwene God & his creatures , nor true loue ( which wanteth the bonde of loue , true faith ) nor due repentance haue they . For al their repentance standeth in whispering in a Priestes eare , or absteyning from the moderate vse of certaine meates , in which they put a satisfaction : as if God were pleased & sinne done away with the eating of fish and not of fleshe , or the not vsage of other his creatures reuerently with thankes giuing . 1. Tim , 4.3 .

But in deed the sowre herbes wherwith we must eate his passeouer , are a penitent hearte , a broken and contrite spirite , because foolish flesh laboureth and werieth it selfe in sinfull wayes , and doeth eftsoones offende in thought , worde , & deede , against his diuine maiestie . And this if we do , crauing pardon for al our sinnes and misdoings , no doubt hee will consider our sighes , receiue our prayers , forgiue our sinnes , accept vs for iust , account vs for his own , & make vs meete partakers of his heauenly table .

Being thus prepared , instructed in fayth , Meditation enflamed in loue , & after a sort repaired by repentance , thou maist present thy self before the Lord . Wherin ( as the wiseman willeth in an other case ) meditate againe and againe what is set before thee , Pro. 23.1 . least thy table bee thy snare , thy meate thy bane , thine own knife cut thine own throte . Bread which is the staffe of strength to man , wil choke the Hawke . The faithfull , charitable and repentant soule partaketh saluation , the vnworthie receiuer eateth & drinketh his owne damnation : euen as the Babylonian dragon brake asunder as soone as he receiued the balles that Daniel put into his mouth , as that story reporteth .

Wherfore thou godly man & child of God , ponder with thy selfe , enter into thy conscience , let conuenient thoughtes & meditations occupy & possesse thy inward partes . And that thou mayest so do , remember what thou art a doing , what worke thou hast in hande . Doe this in remembrance of Christ , Plutar. in vlta Numae , Hoe Age . feede on him in thy soule with thanks , & set forth ( liuely ) his death with praise . Pharaohs butler forgate Ioseph , Gen. 40.23 the vnclean hog neuer loketh vp to him that beateth downe the maste from the tree . Lift vp your heartes , wee lift them vp vnto the Lord . They are the wordes of the church seruice , godly wordes . It is meete & right so to doe , and our bounden duetie that we should at al times recorde his goodnesse , but especially at the time of this action , to shewe foorth his death till his comming againe , & agnize our sinnes , which being the cause of his dying plucked the sonne of God out from the bosome of the father to be crucified on earth , of , among , and for sinfull men .

The maymes wee receiued in Adam & remaine yet in vs , are three . Sinne , Ignorance , Weaknesse . The remedies whereof we finde in Christ , the Physition of our soules . Medicus est minister naturae : that which is wanting by nature , is supplied by grace .

Christ is a Priest to cleanse our sinnes , a Prophet to instruct our rudenesse , & a Kinge to conquere our enemies . But his Priesthoode and his sacrifice we chiefly celebrate in this Sacrament , which also may be and is termed therfore a Sacrifice , not of Christ , but to Christ in remembrance of his , the sacrifice of praise , the calues of our lippes , the incense of thankes giuing : and this Leuites fire should neuer go out , and in the present , flame all abroad . Wherein we beleeue in heart , & confesse with mouth , that Iesus Christ came into the world to saue sinners , being perfite God , was made perfite man . Man , that he might die : God , the in dying , he might satisfie for mankind : for because that the flesh alone profiteth nothing , his manhood was not sufficient , except also he had bene very God . Wherfore God , euen our God so exceedingly loued the world , that he gaue his onely begotten sonne ( and therefore he also naturaly God , the sonne like the father ) to bee the ransome for the sinnes of the world . Isai. 53 . 5● The chastisement of our peace was vpon him , the peace ours , the chastisement his , all sufficient for all the sinnes both of body and soule of all sinners .

The grieuousnes and bitternes of which cup may be considered , in that our Sauiour after a sort tasted thereof , and it tasted bitter : put forth his hand to take it , pulled it in againe , & began to tremble : his very soule was sorowful , praied earnestly , went out and prayed againe , that if it were possible , it might passe ouer , needed an Angell for comfort , swet water & drops of blood .

If there were nothing herein but an vsuall death , woulde Christ thus haue bene afflicted ? The heathen haue suffred more , & with more pacience apparant : therfore there must be , and was more in it , and yet he is not come to the bitternes in the bottom of the cup. Those former agonies were but hony in comparison of the conflict with Sathan which followed , and the wrath of his father which ensued , when all sinnes , as heauy as hell , & more then the starres of heauen , or the sand of the sea were layed in one vpon him , and he for them made a curse and execration , Isa. 53.8 . the iust executed for the vniust , one for all .

A childe is borne to vs , and giuen vnto vs , and liued for vs . This might comfort Ierusalem at the heart : but the end & perfection of our ioy , and his sorowe , was his death on crosse , wherein consisteth the thankfull meditation I speake of , holpen by breaking of the bread , and the powring foorth of the wine before our sight : wherein the default of our aduersaries appeareth greatly , that debarreth the people of so great an helpe . For be it that perfect Christ be communicated in the bread , yet in the wine significantly is resembled his bloodsheding most . And howe dare they alter the Lordes institution ? As he tooke bread , euen so he tooke the cup : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then if bread be requisite , so is the cup also . For as he tooke the one , so he tooke the other . Eckius in ench . Eckius woulde proue his halfe communion out of his Paternoster : giue vs this day our daily bread . A begger is neuer out of his way . What scripture wil not serue for any purpose , if that do for his ? Saint Paul teacheth what the Lorde did , and what the Corinthians should do till Christ his comming in the cloudes , hee meaneth what al posteritie was to do . For those Corinthians are gone the way of all fleshe , & their church rased . He telleth them , & in them vs : Other thinges at his comming he would dispose of ( as of indifferent circumstances . ) But for the lawfull and inuiolable vsage of the Sacrament in both kindes , he deliuered as he had receiued .

Dauid slewe the Gyant with one stone , but he toke more then one out of the brook . Christ is receiued in his word , by his spirit , in baptisme , sacramentaly in either , or rather in both the signes of the Supper ioyntly taken as he ordeyned . So sufficiently and aboundantly hath the Lord prouided for his houshold , bread made of many graynes , and also wine of many grapes , the answerably we being many , may bee one in him and hee in vs , expecting the accomplishment of our ioy to the full , no more in signes & figures in earth , but apparantly to eate and drincke at Christes table with him in the kingdome of heauen , where we shal sit on seates & iudge the twelue tribes of Israel . Luke . 22.30 Amen .

There are certaine kindes both of byrdes and beastes , Conuersation . whose meate wil not tarie with them , but passeth quickly away recto intestino Such beastes neuer chew the cud . And some men not vnlike or worse then beastes , meditate litle of whom they were begotten and fed , what they feede on or in what sorte , much lesse doth the meat digest with them to make them strong men in Christ , as if Sara were their mother , & Agar their nurse , or as if they were nursed with milke & weaned with poyson , and the meate naught and woulde not proue with them , so doe they liue . In comming to the Seruice & Sacramentes , eyther for company or custome sake , they looke one way with the godly , but in their conuersation , they row another way , and shewe in their deedes , of what felowship they are . They passe through the redde sea , but murmure in the wildernes , nay euen at the redde sea offend they God . In pretence somwhat they are , but inwardly nothing , and in fact naught . Their windows be not scued as Salomons were , to giue a full light into the house to their owne heartes , in hypocrisie somewhat is shewed , the window wide enough outwardly . Fayth , Loue , Repentance , to sight are set forth , in performance euery one is for him selfe , neyther thankefull to God , neyther charitable to his neighbor , and both without remorse . These thinges ought not to be so , this Passeouer would not be so eaten , our loynes so soone vngirded , & our staues throwen away , the water of Baptisme trampled on , the bread and wine , or the body and blood of Christ thus receiued all in vaine . Were it that the naughtye liuer could bee a good beleeuer for the time , or were it , that as water he might be whote immediately before and at the action of receiuing , yet if when the fire is remoued , the cold qualities returne againe , what auayleth the former heate ? A cole is red while it is in the fire : when the fire is out , his blacke and naturall colour returneth by & by againe , and then light it againe , and it seemeth red againe , but yet in the ende it consumeth to ashes . The bone that is often set in ioynte , August de tem . Ser. 58. will hardly be wel ioyned often . Let no man presume of sinning , nor yet despaire of mercie . The Sacraments , as they are seales of mercy , so are they also bondes of obedience : & as God will perfourme on his part al , so must we endeuour to shew our selus duetiful in al good works . Wherunto to perswade , if there were nothing els but this , this may suffice : that because Christ our Passeouer is offered vp , 1. Cor. 5. we keepe an holy feast vnto the Lorde , not in the leauen of wickednes , but in the sweete bread of a syncere conscience , and vpright conuersation in Christ Iesu .