the substance Lastly this Author is so farre from saying that the bread is conuerted into the flesh of Christ that hee saith the contrary to wit that this bread is conuerted into our flesh and our blood and serueth for our life and the increasing of our bodies Thus we see that the ancient Fathers held the same faith that we hold and differ not in iudgement from the reformed Churches nor the reformed Churches from them as we shall shew God willing more at large in another place And thus I haue runne ouer these three poynts which I purposed and proposed to handle in the beginning all which are more at large to be seene in the Treatise following This I offer the second time to your Worships consideration as a witnesse of my loue and a testimony of the sauours I haue receiued My meaning was and yet is that it should first come vnto your view and from you for your sake to the vse of the Church of God euen of as many as can make any vse of these my simple labours I haue prosecuted these points at large but I cease from troubling you any further cōmending you to his good hand who t Ioh. 13 1 loueth them to the end whom once he loueth u Rom. 11 29 whose guifts and graces are without repentance and so wishing all good from the Almighty a Reuel 5 13. that sitteth vpon the Throne and from the Lambe which liueth for euermore both to your selfe to your good Lady to your hopefull Children and to your whole family I ende and rest Your worships euer in the Lord William Attersoll The Praeface to the Reader IT is wel said Aul. Gel. noct Attic lib. 18. cap. 6. that the very title of a book hath a certain pleasant allurement to draw men to the reading therof The argument of this Tretise is of the Sacraments a comfortable portion of the Scriptures a necessary part of the Catechisme There is no knowledge comparable to the knowledge of Gods word there is no parcel of Gods word more holsome and heauenly then the Sacraments There is no Sacrament more excellent and effectuall then the Supper of the Lord which is a medicine to them that are sicke a preseruatiue to them that are whole a cordiall to them that are weake and a precious treasure to them that are in wants being an instrument to conuay vnto vs the benefit of Christs Passion and the assurance of our owne saluation Neuerthelesse there is no ordinance of God more neglected of vs nor lesse regarded among vs. We cannot be ignorant that it was instituted by the Lord of life to giue vs life and in remembrance of his death to take from vs the feare of death and therefore in the words of institution he said to his Disciples This is my body which was giuen for you Math 26 26. this is my bloud which was shed for you to the end we might behold him liuely described before our eies I haue desired and endeuoured not only to teach this trueth to the most simple and to informe the consciences of those that are ignorant but also to bring to light such doubtful and difficult poynts as may any way trouble the vnlearned Here then the discreet Reader shal meet with fit matter both to satisfie sundry not well aduised among our selues and finde sufficient armour to ouerthrow the opē common aduersaries Touching the errours crept in among vs as it were into the bosome of the Church as well in practise as in iudgement I haue aymed especially at two things both to reforme some and to informe others To reforme such as thinks they are left at liberty to receiue when they list and whether they list and to informe such as call in question the lawfulnesse of kneeling at the Communion according to the order established and commanded the one sort erring in action the other being deceiued in opinion First for the better discouering and preuenting of their spirituall danger I haue laboured to set before the faces of all drowsie professors Against negligent commers to the Communion their slacknes and sluggishnes in comming to the Table of the Lord and answered such obiections as they vsually alledge in their own defence for asmuch as there is no sluggard but he is wise in his owne eyes Was Christ made man for vs subiect to our infirmities beaten with stripes crowned with thorns and pierced with nailes that we should despise the blessed Sacrament that resembleth and representeth all these vnto vs which is as a looking glasse wherein we may behold him crucified and hanging vppon the crosse Chrysost hom 60. ad pop An. 〈…〉 Hee is a shepheard that feedeth his Sheepe with his owne bloud and nourisheth them with his owne substance If an earthly Prince should call vs as his guesse to sit downe at his Table would any bee so foolish or so froward as to refuse to come Behold the King of Heauen and earth inuiteth vs to his heauenly banquet and therefore we ought not to stop our eares or to withdraw our selues to perdition True it is all men almost come thicke and threefold at Easter or else they should not think themselues to be good subiects then they offer themselues without difference and distinction howbeit at other times they make no cōscience of their ordinary absence almost continual negligence Such as come not at other times it is to be feared they come not in knowledge at that time For if they come at Easter in conscience of Gods comandement more then for feare of the Princes law and with a feeling of their own wants rather then for forme and fashion sake they would fit themselues for this woorke at all times of the yeare so often as the Sacrament is deliuered Indeede none ought to present themselues being vnprepared presume to handle the outward signes of the body and bloud of Christ comming in impiety impenitency Mat. 22 11. like to the guesse in the Gospell that came without his wedding garment notwithstanding when we haue made our selues ready wee must not abstaine and absent our selues from it at our owne pleasure for then we make our selues guilty of the body and bloud of Christ 1 Cor 11 27. and vnworthy of any mercy to be reaped and receiued Wee may not be weary in well doing Gal 6 9. but must bee forward in the religious exercises of our faith taking all oportunity to performe this commandement of comming often to his Table 1 Cor 11 26. This is one sinne among others that draweth downe heauy iudgements vpon vs and our soules 1 Cor 11 30. for this cause many are weake and sickely among vs and many sleep yea it prepareth the way for farther vengeance except we repent of our euill wayes and amend our former negligence by greater diligence It is not enough that we submit our selues to the hearing of the word vnlesse withall we ioyne
baptized and washed with water we shall pay dearely for our defiling that sacred water which God hath appointed to so holy an vse True it is the water of it selfe is as nothing no other in substaunce and nature then that wherewith wee wash our hands but when once it is ioyned to the word and applyed to an holy end it is as it were an authentical seale which God hath engrauen in it Now he that counterfeiteth the seale of a Prince shall he not be punished Behold baptisme is the seale of God which serueth not to seale conueyances of earthly possessions as house and lands but to assure vs that we are called to the heauenly life and bringeth good assurance and warrant with it that we be washed from our sinnes by the blood of our Lord Iesus Christ and borne againe by his holy Spirit Shall we breake all and escape vnpunished Let vs not then boast of our baptisme and Christianity to say oh we are baptized we are christened we weare the badge of God these things these things I say will cost vs deare if we make not our baptisme auaileable to our selues and our owne soules by killing our corruptions for thereby l Eccl. 5 3. wee shew our selues like vnto the foole that maketh a vow and immediately after breaketh it For what a misery is this that scarce one of an hundred knoweth the right end of his baptisme and whereunto it auaileth So that albeit they boast of the outward signe yet they are no more sound Christians indeed then Turks and Pagans Infidels and miscreants inasmuch as they are no way mortified or renewed by repentance no way changed in the inward man but lye rotting in their sinnes and remaine in the condemnation of Adam These shall one day finde by wofull experience what a costly thing it is to take so deare a pawne of saluation at the hands of God in vaine Indeed we beare the name of Christ and we professe the Gospell yet you shall find a great number that know not this vse of baptisme nor to what end it was ordained They doe call it indeede their Christendome but are altogether ignorant of the nature thereof and are vnacquainted with the effect of it yea they bring their children to no other purpose to be baptized then because it is the vsual manner and common custome so to do being led thereunto not by the commandement of Christ but by the example of others forasmuch as they can giue no reason at all of that they do This will cost them deerely for abusing such a pledge-token at Gods hands seeing it is a meanes wherby we are vnited to our Lord Iesus Christ and ingrafted into his death and resurrection Wherefore whereas many haue receiued baptisme in their infancy and haue liued forty or fifty yeares in the world without knowing to what end they were baptized it had beene better for them that they had beene borne dead or perished in their mothers womb as an vntimely fruit then to haue vnhallowed so holy and precious a thing Thus much of the third and last vse of baptisme as also of the parts thereof and generally touching this whole Sacrament The end of the second Booke THE THIRD BOOKE of the Lords Supper being Christs farewel-token to his Church and a sweete pledge of his wonderfull kindnesse toward mankinde wherein the truth of this Sacrament is manifested the parts are deliuered the vses are shewed the Doctrine of the reformed Churches is cleared the errors of the Church of Rome are euidently conuinced and the meanes set downe how euery one is to be prepared to the worthy receiuing thereof with fruite and comfort CHAP. I. Of the names and titles of this Sacrament together with the reasons and vses thereof IN the former Booke wee haue spoken of baptisme the first SacrameÌ„t of the church together with the parts and vses thereof Now we are to set downe the doctrine of the Lords Supper which is the second Sacrament For after that God hath brought vs into his Church by baptisme and made vs as it were of his houshold seruants then as a good father of the family he feedeth vs spiritually with the flesh of his Sonne applying vnto vs the merit of his death and passion This a The Sacrament of the body and blood oâ— christ called by diuers names Sacrament of the body and blood of Christ is declared in the Scripture by diuers names to deliuer the nature thereof vnto vs. Sometimes it is called the communion as 1 Cor. 10. The cup of blessing which we blesse is it not the b 1 Cor 10.16 communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ Sometimes it is called the Lords Supper as 1 Cor. 11 20. When yee come together into one place this is not to eate c 1 Cor. 11 20 the Lords Supper Thirdly sometimes it is called the breaking of bread as Acts 2. They continued in the Apostles doctrine and fellowship d Act. 2 42. and 20 7. and breaking of bread and prayers and cha 20. The first day of the weeke the Dâ—sciples being come together to breake bread Paul preached vnto them ready to depart on the morrow Fourthly sometimes it is called the table of the Lord as we see 1 cor 10. Ye cannot drinke the cup of the Lord and the cup of Diuels ye cannot be partakers of the Lords e 1 Cor. 10 21 table and of the table of diuels Moreouer we shall nothing offend if we call it the testament or will of Christ This cup is the f 1 Cor. 11 â—5 Mat. 26 2â— new Testament in my blood this do as oft as ye drinke it in remembrance of me and our Sauiour thus speaketh Mat. 26. This is my blood of the new testament that is shed for many for the remission of sins These are the chiefe and principal names giuen to this Sacrament in the Scriptures I am not ignorant that the ancient fathers and times succeeding haue giuen vnto it other names and not vnfitly but my purpose being not so much to alledge the counsels or Doctours of the Church as to instruct the simple and vnlearned I will content my selfe with expounding such termes and titles as are penned in the worde of God and pointed out by the Spirit of God Now then let vs render g Reasons rendred of the former names the reasons of such names as this Sacrament is entituled withall It is called the communion because wee haue a communion and fellowship with Christ and h 1 Cor. 10.17 he with vs both which are sealed vp in this Sacrament It is called the Lords Supper both because it was instituted by the Lord Iesus at his last Supper which circumstance of time the Church hath changed because therin is offered to vs a spiritual banket in which the faithfull are spiritually fed and nourished It is called the breaking of
his priuate and secret prayers Lu. 18.13 Thirdly we maintaine the confession made to the Church when any person hath openly offended the Congregation by any notorious crime and is for the same excommunicated This doth testifie the conuersion and repentance of such as haue fallen Lastly we teach that confession ought to be made to our neighbour for the offences which we commit one against another when wee haue vpon any occasion wronged and offended him and therefore our Sauiour saith Math 5. Mat. 5 23 24. If thou bring thy guift to the Altar and there remembrest that thy brother hath ought against thee leaue there thy guift before the Altar and go thy way first be reconciled to thy brother and then come and offer thy guift These kindes of confession we confesse and beleeue but what maketh all this for the whispering confession vsed in popery and iudged to be necessary to saluation A tirrannous law binding vs to reckon vp euery one of our sinnes in the eare of a Priest as if forgiuenesse of our sinnes stood in this Whereas we say and are not afraid to auouch that this confession pressed vpon men to be made of all sinnes to a popish Priest vpon paine of damnation is no better theÌ„ another Inquisition Would wee then know what this shrift is and how to esteeme of it and what effects it worketh It is the mocking of God What popish shrift is the inuention of the diuell the pride of the Clergy the pick-pursse of the people the racke of the Conscience the shame and reproach of the offender the bewrayer and discouerer of the secrets of Princes and states the piller of popery the ape of repentance the nurserie of despaire the cherisher of vncleannesse and to be short the bawd of all sinnes It getteth a pardon for all that is past it giueth free passage for such as are present and purchaseth a priuiledge for them that are to come Thus sinne is made no sin it is a light matter that no man need to trouble himselfe for it for asmuch as the Priest may pardon him with a word speaking Wherefore albeit this institution be ful of humane wisedome and policy for the vpholding and strengthning of the kingdome of Antichrist yet there is no title in the word of God to prooue it or confirme it I confesse indeede it was a custome sometimes in the Church of Constantinople Sozomen Eccl â—â—â—â—ter lib. 7 cap. 17. but when it hapned that a noble matron was dishonoured and dishonested by a certaine Deacon of vncleane life Nectarius the Bishop of that place by the consent of others did abolish it out of the Church VVhat would he haue done if hee had liued in the times and places of popery where such examples are not straunge but common If one fast were of sufficient force to thrust it out of that Church doubtlesse many hundred presidents that might bee produced not inferiour vnto it ought to serue as a whip to whippe and scourge it out of other Churches and as a strong barre to keepe it out for euer that it neuer get footing and enâ—rance into it againe Hence it is that the Church remained in the liberty of Confession twelue hundred yeares and had no snare to intangle the conscience laide vppon it vntill the Councell of Lateran in which the law of auricular Confession was first of all inacted whereby it is come to passe that they haue secret intelligence of all secretes for by this occasion they know the hearts affections and dispositions of all persons and by this meanes they finde an easie way to enrich that couetous and ambitious See with the riches and reuenues of the world and by them both ariseth a twofold benefite because both they knowe howe to shift for themselues and to preuent a mischiefe before it come vpon them But to leaue these wee exhort men to make Confession of their sinnes to GOD the onely beholder of our thoughtes and heartes who hath promised to forgiue them and will neuer vp-braide vs with them And herein wee doe no otherwise then the holy and ancient fathers of the Church did before vs who send the people from men to God from the earth to heauen from the fellow seruants to the common maister of all It was well sayed of Augustine What haue I to doe with men Confess lib. â—0 cap 3. Curiosum genus ad cognoscendum vitam alicitaâ— that I should make confession to them as if they could heale all my sores It is a curious kinde of people to search into other mens liues but most slothfull to reforme and amend their owne The like we might say of Chrysostome who is plentifull in this argument I doe not compell thee to confesse thy sinnes to others And againe If thou be ashamed to confesse them to any man because thou hast sinned say them dayly in thine owne soule Homil. 2. in Psal 50 ser de poenit Hom. 4. de Laza I doe not bid the confesse them to thy fellow seruant who may cast them in thy teeth but confesse them vnto God who is able to heale them In another place hee sayeth Why should we be ashamed to confesse our sinnes that he may pardon them Doth God therefore commaund them to be confessed that after the manner of men he might punnish vs Hee doeth it not to punnâ—sh vs but that he might pardon vs. I will alledge one testimony more and then conclude Homil. de incomprehens natura dei I doe not leade thee as it were into an open stage of thy fellow seruants I doe not compell thee to vncouer thy sinnes to men vnfould thy conscience before God shew thou thy woundes to the Lord the best Physitian and craue of hâ—m to heale them Thus ought we to do let vs fly to God when we want helpe who is the God of all mercy and the father of all consolation And when wee minde to come to the holy Communion of the body and bloud of Christ let vs not think to fit our selues vnto it by a foolish numbring vp of our sins to men but not to God of custom but not of conscience by obseruing the traditions of the Church but not by seeking to obtaine pardon of our offences The order which we ought to obserue in the examination of our selues is laid downe vnto vs in the Chapters following Thus much touching the first reproofe The second reproofe 2. Reproofe serueth to condemne all such as are very precise and curious in searching into the liues and conuersations of others that say stand aparte and come not neere me for I am holier then thou These abstaine from the Communion becauâ—e of the presence of euill men and cannot be perswaded to take the Supper with them Such as are of the separation reprooued for not ioyning with vs in the worship of God In the former part of this Booke we haue answered sundry obections which sundry persons alledge for
compact which the eternall God hath in great mercy and compassion made with mortall and miserable men accepting them into grace and fauour promising to them remission of their sins and saluation of their soules The summe and effect of this Booke These things the iudicious Reader shall finde largely discussed in this Treatise which I haue therefore called The New Couenant because it layeth open the doctrine of the Sacraments which serue to confirme and strengthen vs in that Couenant and compact which the eternall God hath in great mercy and compassion made with mortall and miserable men accepting them into grace and fauour promising to them remission of their sins and saluation of their soules These my rude though renewed labours I willingly submit to the wise censure of my learned Brethren remembring that the spirits of the Prophets are subiect vnto the Prophets If I haue any where erred through humane infirmity 1 Cor. 14 32 or mistaken the matter any way which I go about to prooue or perswade I desire them heartily by some meanes to giue mee friendly notice thereof which I shall receiue as precious balme or as an excellent oyle that shall not breake my head Psal 141 5 The Lord God almighty from whom euery good giuing and euery perfect giuing proceedeth establish vs in the New Couenant and make vs carefull to keepe the conditions thereof to the increase of our knowledge to the growth of our faith to the furtherance of our obedience to the comfort of our soules and to the glory of his great name Amen Amen Thy Brother in Christ our Sauiour William Attersoll THE FIRST BOOKE OF THE Sacraments in generall Of the agreement and difference betweene the Word and Sacraments CHAP. 1. GOD euen from the beginning added vnto the preaching of the word a God alway gaue his sacraments to his Church his Sacramentes in the Church as the Scripture teacheth outwardly repesenting and visibly offering to our sight those things that inwardly hee performeth to vs as b Gen 2 9. the tree of life the tree of knowledge of good euil in the Garden After mans fall when a new necessity was added in regard of mans want and weakenesse he testified his loue and ratified his Coueant by sacrifices Ceremonies to our first Parents Hee gaue the c Gen. 6 14. Arke to Noah and his sonnes to confirme them in the promise which he made to them that they should not be drowned with the rest of the world Hee added to Abraham d Gen. 17 11. the signe of circumcision as a seale e Rom 4 11. of the righteousnesse of faith and to the Israelites hee gaue the Passeouer Manna oblations purifications the brazen Serpent the Rocke and such like spirituall tipes whereby he assured them of the promise that God for the onely sacrifice of Christ wrought vpon the Crosse would giue to all that beleeue forgiuenes of sinnes and euerlasting life Now the word of God may fitly bee resembled to writings and euidences and the f The agreemeÌ„t between the Word Sacraments Sacraments to seales which the Lord alone setteth to his owne letters They are as a visible Sermon preaching vnto vs most liuely the promises of God that as the worde wee heare doth edifie and instruct the minde by the outward eares so do the Sacraments by the eyes and other senses First then that wee may vnderstand the doctrine nature of the Sacraments wee are to consider what the word and Sacraments haue in common and how they agree one with another then what they haue peculiar and proper each to other and how they differ one from another The argument betweene them standeth in these points First both are of God and instruments which the Holye Ghost vseth to this ende to make vs more and more one with Christ and partakers of saluation not that God needeth them or that he is tyed vnto them for as he can nourish without meate and drinke so he can saue without word or Sacraments but because wee neede them hee vseth them when hee will and as often as it pleaseth him The same which is published and promised by the worde of God is signified and sealed by the Sacraments For they are not a deliuering of new promises and articles of faith but seale vp such as are offered in the word Secondly although God vse them as instruments of his grace yet the especiall working and forcible power of them is not in them but dependeth on God alone so that wee must not thinke that whosoeuer partaketh them is partaker of grace saluation forgiuenesse of sinnes and euerlasting glory but the vertue of them floweth from him onely as from a fountaine A man may heare the word and receiue the Sacraments all the dayes of his life and be neuer the better except God change the minde open the heart enlighten the vnderstanding cleanse the conscience and sanctifie the affections to his glory Thirdly as the preaching of the word profiteth nothing vnlesse it be vnderstood applied and receiued but g Heb. 4 1. tendeth to iudgement so the Sacraments except wee bring the hand of faith with vs cannot giue vs faith nor grace but tend to our condemnation Yet as the Gospell is alwaies the sauour of life vnto life of it owne nature and the h Heb. 4 12. word liuely and of comfortable operation howsoeuer the vnfaithfull turne it to be the sauour of death vnto death So the Sacraments cease not in themselues to bee true Sacraments although they bee administred by vnworthy Ministers and receiued by vnfaithfull people For mans wickednesse cannot peruert much lesse euert the nature of Gods ordinance Lastly as the best seede springeth not vp and bringeth not fruit so soone as it is sowne but lyeth a time couered in the earth to take rooting so the fruite reaped by the word and benefit receiued by the Sacraments presently appeareth not but groweth and increaseth at the time appointed of God who will blesse them in his elect at what season himselfe hath ordained Thus wee see what the word and Sacraments haue in common both are instruments of the same grace both haue their benefit blessing and force depending on God both require faith to bee mingled with them without which they are vnprofitable and lastly they profite not by and by at the same moment they are published administred heard or receiued but God afterward worketh oftentimes by them in his children to their great comfort when all fruite to come by them seemed to be buried The Disciples at the first vnderstood no more of Christs resurrection then the vnbeleeuing Iewes did when hee saide i Iohn 2 19. Destroy this Temple and I wâ—ll builde it againe in three dayes But they lay it vp in their hearts and long afterward remember the words he spake vnto them So wheÌ„ they saw Christ riding to Ierusalem the multitude spreading their garments in the way and cutting
and euident For to teach publikely is a token of authority and rule ouer others inasmuch as the teacher is higher in place and authority then hee that is taught as Paul was brought vp at the feete of l Act. 22 3. Gamaliell and as the lesse is blessed of m Heb. 7 7. the greater Therefore the woman should not be admitted to be a maister in Israell a teacher of the Church and an instructer of men as 1 Tim. 2. where the Apostle forbiddeth them to teach publikely and to vsurpe authority ouer the man but requireth of them to be in subiection not to challenge dominion Againe such is the n 1 Pet. 3 7. Eccl. 7 29 30. frailenes and weaknesse of that sexe that they are easier to be seduced and deceiued and so fitter to be authors of much mischiefe being the weaker vessels therefore Paul hauing set downe the doctrine that women should not take vpon them to teach in the Church and so preach in the assembly of men presently alledgeth this reason o 1 Tim. 2 13 14. Gen. 3.6 that The woman was first deceiued of the diuell and was in the transgression hee made choise of her and made her an instrument to beguile her husband For albeit that women be capable of the doctrine of godlinesse and many examples of learned women are extant euery where and in euery nation which might easily bee produced and that such were of ability sufficient to teach the Church yet shamfastnesse and modesty the speciall ornaments of that sexe do not suffer them to enterprize and execute that function which requireth courage and boldnesse in the discharge thereof True it is among the Gentiles in their sacrifices and solemnities were women-Priests fit Priests for such purposes fit Ministers for such Gods but in the Church of God neither vnder the law nor vnder the Gospell were they allowed to serue at the Altar or to offer the sacrifice or to meddle with the seruice of holy things and therefore it is vnlawfull to haue a womanish Ministry And as Moses teacheth in the booke of Deuteronomy Deut. 22 5. that it is an abhomination for a man to put on womans apparell so it is not onely vnseemely and vndecent but vnlawfull vngodly for a woman to put on that boldnesse and manlinesse which appeareth in the countenance of a man and to put off the bashfulnesse and demurenesse which shee ought to carry with her Salomon in the description of a vertuous woman among other laudable properties as partes of her office obserueth that shee seeketh wooll and flaxe and worketh diligently with her hands Prou 31 13 19. she layeth her hands to the spindle and her hands hold the distaffe Prou. 31 13 19. It is neuer noted as the part of a good woman that she stretchech out her hand to water and baptizeth the children that are in danger Let her meddle in matters of another nature she hath nothing to do to handle these holy things True it is the gouernment of the family vnder her husband is committed and the training vp of her children in the feare of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commanded vnto her 2 Tim. 1 5. 1. Timothy 5.14 As also Lois the grandmother and Eunice the mother of Timothy bestowed no small paines to plant the vnfained faith of Christ Iesus in him howbeit they neuer presumed to baptize their children much lesse the children of others So then to commit the office of the ministry to women or any part of it were as much as to turne the nature of things topsie turny and to bury and abolish the ordinance of God For hee that should be beneath is seated aboue and he that shold be in subiection is indued with soueraignty and authority The keyes of the kingdome of heauen are committed to men not to women if then they enter into the seruices of the Church they do it by a wrong key and are no better then intruders Furthermore the Minister representeth Gods person in this holy worke and therefore he onely can offer and deliuer with power and authority the outward signe which answereth fitly to the inward matter Shall priuate persons vsurpe to be the Lords messengers to bring his letters and seales not called not allowed not authorized It cannot be without intruding of themselues and dishonour to God and confusion in the Church For as none can wash vs from our sinnes but Christ onely so none can beare his person in the outward Sacrament of the inward washing but hee whom Christ himselfe hath appointed if we will receiue the benefit of the holy seale of baptisme for the assurance of our conscience p The people cannot with comfort assure themselues to receiue a Sacrament at the hands of priuate persons that wee are washed from our sinnes And if the will and pleasure of a Prince do make that onely to be his seale which he hath set apart to seale his grants withall so that albeit another may be made right of the same matter iust of the same forme and fashion and in all points like vnto it no difference beeing to be seene betweene them yet the same is none of the Princes seale but a counterfeit stampe then how much more ought the knowne and reuealed will of the eternall God which is that they onely should minister the Sacraments that haue a publike calling and allowance therevnto to haue that authority that no Sacraments can be warranted to bee his seales but such as are signed by his Officers Againe q Beza lib. de Quest in sacra quaest 140. 141 suppose the Princes seale should bee stollen away which he hath appointed to seale his grants withall and should be set too by him that hath no authority not being the keeper thereof there can by no meanes growe any assurance of comfort to the party that hath it applyed to his writings so if it were possible to bee the seale of God which a woman should set too yet for that she hath stolen her patent and vsed it contrary to Gods commandement I see not how any man can perswade his owne heart by it to be partaker of a Sacrament but his comfort is weakened and impaired and his conscience left in doubt and perplexity Moreouer this may yet farther appeare by a comparison a forme of reasoning often vsed in the Scripture comparing different actions of things done by a calling with such as are done without a calling whereby we shall see that to haue a lawfull calling to do a thing giueth life liking and allowance vnto the dooing For wee must not onely consider what is done but also who is the dooer What is the reason that Ioab Captaine of the hoast r 2 Sam. 3.27 and 20 10. 1 King 2 5. killing Abner and Amasa two more righteous then himselfe was reserued to iudgement Å¿ Num. 6 25.7 8. whereas Phineas killing Zâ—niri and Coâ—bi it was imputed vnto him for righteousnesse
or function in the Church For the apostles had Euangelists Pastors that did accompany them whither soeuer they went as appeareth in sundry places of the Acts. And if as yet there were no Pastors and Teachers appointed in the Church nor ordinary Ministers erected it pertaineth not to the question in hand because when wee enquire what persons are permitted to minister the Sacraments wee vnderstande it of the ordinary and setled gouernment of the church whereas that may not be suffered in a Church planted which is allowed in the beginning while it is planting and the foundation is in laying before an ordinary ministery be erected Againe those that did baptize at the appointment of Peter did it not of their own head but by the warrant of the Apostle who may be sayd to baptize by their hand because he that dooth a thing by other may bee sayde to doe it himselfe as it is sayde sometimes that Christ baptized Iohn 3 22. Iohn 3.22 Iesus came and his Disciples into the Lande of Iudea and there hee tarried vvith them and Baptized Sometimes it is sayde that hee baptized not at all as Iohn 4 verse 1 2. When the Lorde knevv that the Pharisies had heard Iohn 4 1 2 2. that Iesus made and Baptized moe Disciples then Iohn though Iesus himselfe baptized not but his Disciples These things may seeme contrary the one vnto the other Iesus baptized Iesus baptized not yet the latter place openeth and expoundeth the former and sheweth that if wee speake touching his practise in his owne person hee baptized not but if wee speake what hee did by the hand and by the Ministery of his Disciples hee baptized because when hee had preached hee sealed his Doctrine by Baptisme which the Apostles ministred Lastly there is nothing which I knowe to hinder why these wordes thus written Peter commaunded them to bee baptized may not bee thus interpreted He commaunded Water to bee brought where-with they should bee baptized as such as attend and serue the Pastour in carrying about the Breade or reaching the Cup should bee said to minister the Lords Supper For the assistant may beare the name of doing the chiefe principall worke But howsoeuer it was they are greatly I will not say grossely deceiued that imagine the Apostle would not vouchsafe to do it so long as other wer present that might do it For this should sauour of Antichristian pride which was farre from the Apostles who bare themselues with all Christian humility as they had learned of their Lord and Maister besides the ministry of the holy Sacraments is of the same nature with the preaching of the word and therefore is of greater worth and excellencie then any mortall man liuing vpon the face of the earth is woorthy to handle Thirdly it may be saide what shall we do when a lawfull Obiection 3 Minister is wanting and cannot be had May we not then vse the helpe and hand of priuate persons Answere I answere no necessity can compell vs to violate the ordinance of God and to breake the orders that he hath established in his Church For as in the first institution and administration of baptisme Iohn baptized that preached the Gospel so is this course to be continued and holden euen vnto the end The commandement to preach is the commandement to baptize the forbidding to preach is a restrayning to baptize and therefore Paul ioyneth the washing of the Water with the word of the Gospell Ephe. 5. As for these that haue not the preaching of the word committed to them Christ neuer said to them Go and Baptize If it cannot be had for our children according to this rule they must be commended to God who will baptize them with the holye Ghost and saue them by his grace albeit they be not partakers of the outward part of the Sacrament and washed with the element of water Neyther let any heere obiect the opinion of S. Augustine Lib. 2. contr Epist Pâ—â—men ca. 13. who writeth That if a Lay-man baptize in case of necessity either it is no sinne at all or a veniall sinne for first this place concludeth nothing inasmuch as he speaketh doubtfully whether it bee lawfull or vnlawfull He therefore that will ground any thing vpon this authority and practise such Lay-baptisme from this place must do it with a doubtfull conscience which in him that doth it is sinne albeit it were in it selfe lawfull Again if this godly Father stand in doubt whether baptisme ministred by a lay-man be auaileable or no and consequent-whether such persons so baptized ought to be rebaptized it is manifest that hee alloweth not that a lay-man should take vpon him to baptize for if he had holden such ministration to bee lawfull there had beene no cause or reason why he shold doubt whether that baptisme were good or not Let not any therefore ground vpon his authoritie more then euer he taught them but rather let vs stom hence inferre that seeing hee was not resolued whether baptisme by a lay-man be auailable doubtlesse he was out of doubt that being administred through the presumptuous intrusion of a woman it is voide and of no effect who is doubly barred from publicke charges of the Church more then a priuate man Furthermore wee answere that the iudgement of this learned and reuerend Father is in this cause lesse to be waighed and esteemed and indeede not at al to be allowed and followed because he ascribeth too much to baptisme and the outward washing with water as thogh all they that departed hence without it were damned for euer And this is that which made him rush vpon the former rocke ready to suffer shipwracke for rather then hee would haue the infant perish hee would haue any meanes vsed that were possible to saue the soule of the child but we know that God is not so hard to them who hath promised to be their God nor the sentence of his word so heauy forasmuch as the children of the faithfull are within the Couenant and called holye by the Apostle of which wee shall speak at large afterward Victor Vticensis in his second booke of the persecution of the Vandals telleth vs of a miserable lamentation of the people Lib. 2 de persecut Vandal when their Ministers were banished by the Arrian heretikes saying Alas vvho shall baptize these Infants And this the Rhemistes confesse in their annotations vpon Iohn 20 23. Whereas this complaint should not haue needed if priuate persons or Midwiues in case of necessity in time of persecution and in the want of Ministers might haue baptized as well as the ministers and the people withall be assured to receiue a Sacrament at their hands as well as at the hands of the Ministers And hence it is that Augustine also saith that in time of necessity August Tom. 2. Epist 183. the women hasted to carry their Children vnto the Church that they may be baptised Epist 180 Do we not consider
booke that Nadab and Abihu the two sonnes of Aaron were smitten by the immediate hand of God Å¿ Leui. 10 1 2 for offering the oblation with strange fire But all signes brought into the Sacraments beside the Scripture are strange signes consequently procure strange iudgemeÌ„ts And we see how the Prophet Ioell threatning from God a dearth of Corne wine and of oyle t Ioel. 1 9 19. declareth also that the offerings shall cease where he saith The field is wasted the corne is destroyed the oyle is decayed the new w ne is dryed vp the meate offering and the drinke offering is cut off from the house of the Lord the Priests the Lords Ministers shall mourne shewing heereby that they were restrained from changing the outward signes If any pretend greater freedome and liberty in the time of the Gospell let them shew their charter and we will beleeue them Lastly it is confessed on al sides that without consecration and sanctification there can be no Sacrament for without this hallowing the water in baptisme is bare water the bread in the Supper is bare bread the wine is common wine Now euery creature is u 1 Tim 4 5. sanctified by the word of God and by prayer as the Apostle teacheth 1 Tim. 4. and therefore we cannot assure our hearts that God will blesse any other creatures as fish or flesh in stead of bread water or beere in stead of wine seeing the word hath not sanctified these elements for this purpose They are sanctified by the word for the ordinary nourishment of our bodies but they are not by any speciall word sanctified for the vse of the Sacraments If then it be simply vnlawful to change any thing in the matter of the Sacraments no pretence or necessity can euer make it vnlawfull And as when a lawfull Minister is wanting a priuate person may not be taken so when the matter appointed for the administration of this Sacrament is missing another may not be assumed For as well may we change the Minister of the Sacrament into a priuate man as the bread and wine being the signes into another matter If the Sacraments cannot be had according to the precise and pure institution of Christ they may lawfully be deferred or omitted for the danger standeth not in the want as wee haue declared before so long as wee are free from the contempt of them I am not ignorant that many learned men are of another iudgement such as are of reuerent account in the church Bucan instit loc 48. de coen Beza epist 2. who thinke that where there is no store of bread and plenty of wine sufficient for this purpose some other thing may be taken in stead of them Thus it may come to passe that we shall haue nothing which Christ commanded and sanctified by his example and yet boast that wee haue his Supper and do that which he appointed For whereas we make foure outward parts of this Sacrament the Minister the word the signes and the receiuer there are that hold there is no necessity of the Minister others that there is no necessity of the words of institution others that there is no necessity of the signes others that there is no necessity of the receiuer so that euery thing is quite ouerturned of one or another and yet all would be thought to do as Christ did and as he commanded them to do But consider heerein the difference of opinion among men receiuing one part but not another so that if once we admit any alteration in any of the parts we open a gap to al innouation and bring in great vncertainty in the Sacraments For touching baptisme some require it to be done by a Minister that thinke we are not precisely tyed to the words of institution or to the element of water others hold we are limited to vse the water but in case of necessity wee may vse priuate men or women to baptize So in the Lords Supper many do necessarily require the Minister and no other to administer it but do not thinke it necessary he shold vse bread and wine and no other element Thus we see there is no certainty when once we depaâ—t from the institution so that the safest way is to cleane strictly to the example of Christ and then we shall be sure we shall not doe amisse Then wee shall bee sure wee haue the fairest warrant for that which we do and lye least of all open to be reproued of others The fourth generall vse arising ioyntly from both the signes is if Christ deliuered and the Disciples receiued bread and wine as the outward signes of this Sacrament then we learn that the doctrine of transubstantiatioÌ„ is a dotage a Against transubstantiation of mans inuention Though this deuice be now receiued in the Romane Church as a matter of saluation as an Article of saith a maine point of religion b Coâ—cil Trid. sess 13. cap. 4. that by vertue of these words This is my body this is the cup of the new testament the substance of bread and wine is gone and nothing remaineth but onely the shewes likenes and appearance of them yet if we examine the matter by the words of institution by the nature of a Sacrament by the proportion of saith by the true properties of a true humane body by force of reason by iudgement of the senses by confession of the aduersaries themselues and by the manifold coÌ„tradictions among themselues we shall finde it to be a late deuice and inuention of the Papists first decreed and determined in the councell of Laterane vnder Pope Innocentâ—us the third in the raigne of King Iohn of England c Anno 1255. not yet 400. yeares ago There it was hatched at that time made d Barth Caranza summa Concil a maine matter of faith approued in the Church of Rome but yet not then receiued ouer all the world This error is a spice of the error of Marcus who went about to make his fellowes and followers beleeue e Iren lib. 1. c â— Epiphan haeres 34. that hee did transubstantiate wine into blood in the Sacrament Thus do the church of Rome at this day yet was he noted for an heretick by the Fathers I wil not for shortnes sake bring al the reasons that might be brought to ouerthrow and ouerturne f The bread and wine remaine in their proper nature the turning of the bread into the body of Christ and the wine into his blood but alleadge some few among many whereunto we require them to answere if they can Neither let them pretend that they haue bin answered already inasmuch as no sound and certaine answere can be brought vnto them to satisfie vs or themselues Our reasons for the present shall be these First that which Christ tooke in his hands he brake that which he brake he gaue that which he gaue his Disciples he commanded them to eate that
themselues why they refuse to ioyne with the people of God among vs that come with loue and zeale to his Table I haue not to doe with them in this place they were for the most part carelesse men secure in the matters of God and sencelesse in al good things but those that now we are to encounter withall pretend greater care and conscience in the worship of God then our selues These are they of the separation who haue left our Church as no Church and abhorre our Sacraments as no Sacraments and reuile our Ministers as no Ministers And yet if they would confesse the trueth and giue God the glory they must for the most part of them acknowledge that they receiued to beleeue in our Church were begotten a new by our ministery and haue reaped strength of faith by our Sacraments if they may bee called ours which are deliuered by vs but instituted by God Neuerthelesse I wish and desire from the bottome of my hearte that our Church were once so happy as to separate notorious offenders to cut off all occasion of this question But because we cannot yet obtain this mercy through our sinnes and that through the iniquity of the times euill men preuaile wee must not consider so much what ought to be among vs as how farre wee ought to submit our selues neither should we fixe our eyes so much vppon that which is wanting and missing in our Church as what great guifts and good thinges GOD hath vouchsafed vnto vs and bestowed vpon vs we confesse we are not in all poyntes that which we should be howbeit by the grace of our GOD wee are farre from that which they charge vs withall But let vs see what they obiect Obiection 1 Cor. 5.11 First they alledge that we are forbidden to eat and drink at our common Tables with them 1 Cor 5 From hence they reason from an vnequall comparison of the lesse to the greater that if we may not doe that which is lesse then wee may not eate and drinke with them at the LORDS Table which is the greater I answere Answere this consequent will not follow For wee cannot conclude the abstaining at the Lords Supper from their company whose company we are to auoide at our owne table It is in our owne power for the most part to depriue whome wee will of our priuate Suppers but it lyeth not in vs to barre whome we please from the Lords Supper This belongeâ—h to the officers and ouer-seers of the Church But as in the priuate family euery one may not be a gouernourâ— and in the Common-wealth euery person may not be a Magistrate to order the affaires thereof so is it in the Church no man may seuer the holy from the prophane but such as are called to sit in the sterne of it Again they alledge the sentence of the Prophet Come Obiection 2 out from among them and separate your selues from them and touch no vncleane thing Esay 52.11 2 Cor. 6 17.18 Esay 52 11. 2 Cor. â— 17. Answere I answere three things First the place must be vnderstood not somuch of the separation by place as by affection not somuch of the company as of the coruptions of others Secondly Paul speaketh of the communion of Idolatry which is nothing at all to the holy Communion which is commaunded vnto all Christians without any such limitation as these would bring in For they can neuer proue any such exception to wit that we may abstayne if we see any offer themselues to receiue which doe seeme to vs vnworthy Lastly here is mention of such as were straungers from the faith and did not so much as professe the Christian Religion and therefore it serueth not their purpose who refuse to communicate at the Table of the Lord with such as embrace Christianity and make profession of the Gospell albeit peâ—aduenture their life be not answerable thereunto so that thâ—y abuse this place who will by no meanes bee brought to come to the Supper of the Lord when they perceiue those to haue accesse vnto it whome they account wicked and prophane Ioseph and Mary frequented the sacrifices in the publike assemblies at Ierusalem at the solemne feasts Luk. 2. So did Christ himselfe as appeareth in many places of the Gospell The Church was then full of scandals as a body full of sores but because he had no calling nor commission to remedy those euils he chose rather to ioyne himselfe with the company of the wicked theÌ„ to separate himselfe from the Sacraments and other holy things Thus it was with Simeon Hannah Zachary Elizabeth and other of the faithfull There are two certaine rules with which I will conclude First that our being in company with the wicked vnwillingly not willingly by compulsion not by free election shall not hurt vs. It is our delight in them and desire of them and striuing to be with them that bringeth danger vnto vs but if it be against our will there is no feare of being infected by them The second rule is this that we are greatly hurt in our saluation and wounded in our soules by separation from the exercises of our religion and therfore there is no iust cause why we should leaue the fruite of the one for the presence of the other It is a part of Gods spirituall worshippe to heare his word and indeed one of the principall seruices we can performe vnto him yet may a Christian lawfully heare it where there are Infidels and vnbeleeuers yea not onely communicate with them but be glad that they will vouchsafe to communicate with vs. And touching ioyning in prayer and participation of the Sacraments if it were in our choyce and liberty to auoid them wee might not ioyne with them nor make one among them but because we haue no power nor authority to make any separation wee ought not to refuse or renounce the seruice of God which is enioyned and commanded vnto vs and let vs take heed least while wee go about to separate our selues from the wicked we separate our selues from God himselfe For there is no man that forsaketh his worship but after a sort forsaketh God seeing that to cleaue vnto him and not to his worshippe is vnpossible and to diuide betweene these which are alwaies ioyned together is to turne him into an Idoll And thus much touching Examination in generall CHAP. XVI Of the knowledge of God the first part of Examination AS we haue waighed the necessity of preparing and examining our selues so let vs consider the manner how it is to be performed Such as will in an holy manner prepare themselues a Four points required in Examination of our selues to celebrate the Lords Supper to the glory of God the discharge of their duties and comfort of their owne soules must diligently acquaint themselues with these foure points with knowledge faith repentance and reconciliatioÌ„ to those whom they haue offended First it is required of all persons that come