This also is expresly set downe Math. 28. Go teach all nations baptizing them into the name of the father and of the sonne and of the Holy-ghost This both declareth the vse of the Sacrament and promiseth Christ with all his benefits For to be baptized into the name of the blessed Trinity is to be made one of Gods family which is his church and to be partaker of the priuiledges thereof I his promise is contained vnder the commaundement as we may see by sundry testimonies of the Scripture as Gen. 48. Iacob saith The Angell that hath deliuered me from all euil blesse the children and let my name be named vpon them and the names of my fathers Abraham and Isaac whereby he meaneth they should be ioyned to his family accounted in the number of them Now the vses remaine to be considered First heereby it is manifest what a solemne couenant and contract and what a neere coniunction is made by the washing in baptisme betweene God and the persons baptized for god the father vouchsafeth to receiue them as his children into fauour the sonne to redeeme 〈◊〉 the Holy-ghost to purifie and preserue them to comfort and regenerate them to protect and defend them from all euil This is the staffe and stay of our hope and comfort Secondly consider on the other side that the parties thus baptised do promise and vow to acknowledge beleeue serue worship and call vpon the name of no other Gods but of the true God which is the father the sonne and the Holy-ghost and consequently to renounce the works of the deuil the fashions of the world the lustes of the flesh Baptisme is as it were a solemne othe taken in the sight of God and in the face of the congregation whereby the person baptized bindeth himselfe wholly to God three in persons but one in substance Indeede we deserue to be cast out of the fauour and family of God yet he vouchsafeth to entertaine vs to receiue vs and to acknowledge vs for his children therefore we must in euery estate depend vpon him honor him as our God serue him as our maister obey him as our Lord and looke for saluation from him as from our redeemer Againe as we haue beene baptised not in the name of one person alone not in the name of the father alone or of the son alone or of the holy ghost alone but in the name of the father and of the son of the Holy-ghost so we must all beleeue 〈◊〉 confesse as an article of our faith that the Trinity in vnity and vnity in trinity is to be worshipped For albeit here are three reckoned vp as speaking of many yet heere is also mentioned their name as speaking only of one not of their names baptise them in the name of the three persons So many as deny the doctrine of the trinity are iustly to be condemned of falsehood and heresie Such is the religion of the Iewes Greekes Turkes Persians and in some sort the Papists albeit in words these last acknowledge one God in three persons The Greeke church at this day denyeth the God-head of the holy ghost the Turks and Iews deny the deity both of the sonne and of the Holy-ghost the present church of Rome more glorious in shew but not much more sound in saith hath defiled the whole trinity with their Imagerie and set vp a false CHRIST partly denying him to be GOD of himselfe and partly repealing all his offices so that howsoeuer they professe him in wordes and leaue him the name of a sauiour yet they make a mocke of his sacrifice and haue turned Christian religion into Antichristian 〈◊〉 Wherefore as we are baptized into the most worthy name of the blessed Trinity let vs hold fast the true profession thereof and renounce al errors and heresies oppugning our holy 〈◊〉 and 〈◊〉 vs of the sweete comfort we haue therein Thirdly are these words of institution baptizing them into the name of the father and of the son of the Holy-ghost the outward forme of baptisme Then we hold that manner of baptizing must bee retained this ought not to be changed no other ought to be vsed then this prescribed by Christ our sauiour We must not therefore let passe or leaue out any of the three persons in trinity as some heretiks haue done though we shall vnderstand the other by naming and speaking of one If any say that the Apostles baptized in the name of Christ as Act. 2 38 and Ch. 10 48 and 19 5. To this 〈◊〉 I answere the Apostles do not set downe in those places the forme of baptisme or the words of institution but the substance and end which is to assure remission of sinnes in the name of Christ. They shew not the forme but the fruite not how it should be ministred but what spirituall grace is signified thereby For why should the Disciples change the ordinance of their maister who deliuered nothing to the churches but what they receiued of the Lord Againe it cannot be denyed but that the Apostles baptized in this forme in the name of the father and of the sonne and of the holy ghost as Act. 10 47. Can any forbid water that these should not be baptized which haue receiued the holy-ghost as well as we As if he should say these haue receiued the gifts of the Holy-ghost therefore they may be baptized in the name of the Holy-ghost And more plainely Act. 19 when the Diseiples had answered Paule that they knew not whether there were an holy ghost he saith Vnto what were ye then baptized Whereby he sheweth it was the manner and custome to baptize in the name of the Holy-ghost and consequently of the whole Trinity The Euangelists also teach that at the baptisme of Iohn the father sonne and Holy-ghost were present And as hee baptized with the same matter why should we imagine he obserued not the same forme that Christ eommaunded expresly to his Apostles Nay seeing in the baptisme of Iohn we haue proued there was the same promise the same grace the same vertue the same signe the same signification which was in the baptisme of the apostles as we haue proued before why should we onely doubt of the wordes of institution Wherefore we conclude that the Apostles would not alter any thing of the direct-and expresse wordes of their lord and maister prescribed Math. 28 where he chargeth them both what to preach and how to baptize For as hee enioyneth them to teach the nations to obserue whatsoeuer he commaunded them so he willeth them to baptize in the name of the father of the sonne and of the Holy-ghost And as they altered nothing in the matter of teaching no more did they in the manner of baptizing considering that as the doctrine they preached was the doctrine of God so the Sacraments they deliuered were the Sacraments of God and they had no more leaue in the one then liberty in the
communion with the body and blood of christ Heere God is present and sitteth as president at this table he offereth vnto vs his owne sonne for our iustification and therefore this supper must be reuerently regarded and diligently frequented of vs. In this sacrament we are in like manner to consider the partes and the vses thereof The parts are partly outwarde and partly inwarde The outwarde partes are foure First the Minister who is to take the breade and Wine into his hands after the example of christ to seperate the breade and Wine so taken from their common vse to an holy to breake the breade to poure out the Wine and deliuer them both into the hands of all the people present So then they are not consecrated to be priestes of the new testament but preachers of the gospel and ministers of the sacraments and therefore priuate persons may not take this supper to themselues or deliuer it to others The second part is the word of institution this is my body that is this bread is a signe of my body which shortly shall be crucified for you this cuppe is the new testament in my blood that is this wine in the cup is a true sign of my blood presently to be shed to confirme the new couenant of God touching forgiuenes of sinnes and eternal life These words are not properly but figuratiuely to be vnderstood being sacramentall speeches Thus the Scripture speaketh of Circumcision and of the paschall Lambe The third outward part are bread and wine fit signes to signifie our spirituall nourishment by eating the body and drinking the blod of Christ In Baptisme we haue one onely signe but in this supper we haue two to note out our ful and perfect nourishment by Christ. Nether did christ deliuer the deceiueable shewes of bread and wine or cast a mist before the eyes of his desciples to make them thinke it breade which was no bread or wine which was no wine but he gaue them true breade and the true fruit of the vine as the apostle calleth them after the blessing breaking consecration Hereby falleth to the ground the mystery of transubstantiation the most misshapen monster that euer liued or was deuised It bringeth in a false Christ and turneth him into an idoll it maketh Sacraments without signes it maketh Christ to haue an infinite body who is like to vs in all things sinne onely excepted lastly it confoundeth heauen and earth together Neither let any obiect that Christ hath now a glorified body sitting at the right hand of his father and therefore his body hath a great priuiledge aboue ours to be in diuers places at the same time For first when the holy supper was instituted the body of Christ was not glorified Againe glorification doth not take away the nature of a true body but taketh away the infirmity and weaknes thereof Take away space of place from a body and it remaineth no longer a true body but the essence of it is abolished as Austine hath well determined Againe if Christ deliuered both signes the people ought to receiue vnder both kindes so that they may be iustly called church-robbers who haue taken from the people the vse of the cup and wretched depriuers of christes testament depriuing the right heires of their inheritance and ingrossing into their hands the goods of others They make it of the essence of the Sacrament to vse 〈◊〉 bread and to mingle water with wine which christe neuer ordained or commanded but that which is necessary they esteeme as needlesse and superfluous b thus transgressing the commaundement of God by their owne traditions The fourth outward part are the communicantes whose duty it is to take the breade and wine into their hands to eate the bread and to drinke the wine to the norishment of their bodies He did not bid them to reserue the outward signes to holde them and adore them or call the sacrament their Lord and their God he did not command them to offer thē vp to God the father as a propitiatory sacrifice for the quicke and dead as is vsed in their vnbloody or rather most bloody Masse which hath caused so much innocent blood of the blessed martyrs to be shed who being kild for theword of god and the testimony which they maintaind their souls vnder the altar cry day night with a loud voice vnto the L. holy and true to iudg and auenge their blood on them that dwell on the earth Lastly hereby are ouerthrown the priuat Masses of the church of Rome which now grow to be too common canot stand with the communion of Christe who deliuered the signes of bread and wine to all the disciples that were present they did not stand by and gaze one vpon another but receiued the supper of the Lord 〈◊〉 The outward parts haue bin hitherto handled which being rightly perfourmed there followeth consecration which is a seperation of the outward signes from their ordinarie vse to an holy and spirituall vse that whereas before they serued for the body now they are made instrumentes of grace and seales of the righteousnes by faith The inward parts follow which are foure First god the father who appointed his sonne to performe the gratious work of our redemption and in the fulnes of time sent him into the world who died for our sins and rose againe for our iustification Secondly the Holyghost who assureth vs of the truth of gods promises This sheweth that he is true god equall with the father and the son proceeding from the father and the son This 〈◊〉 such as suppose no partaking of the body and blood of christ except he be giuen vs in a carnall and fleshy manner whereas the spirite worketh faith in our hearts which is the ground of thinges which are hoped for and the euidence of thinges which are not seene The thirde inwarde part of the Lordes Supper is the body and blood of Christ deliuered for vs vnto death This conuinceth such of a spirit of errour who make vnbeleeuers and reprob partakers of Chr. body and blood thus his body should be prophaned and his sauing graces seperated from his person But euen as where Satan dwelleth and possesseth the heart there alwaies raigne the workes of darkenes and damnation so the gifts of Christ accompanying saluation are inseperably ioyned with the person of Christ. This also condemneth the reall presence and carnall eating of Christ which forgeth many Christs and reuiueth the Haeresie of Eutiches it crosseth sundry Articles of the christian faith and maketh faithfull men like the vnfaithfull Barbarians that deuoured mans flesh and drunke his blood True it is christ is truely present in the Sacrament howbeit not carnally and corporally but spiritually and mistically He hath giuen himselfe to be the foode of our soules let vs hunger and thirst after him and lay hold on him to
10 hee sealeth vp the promise maketh it eff 〈◊〉 Christ Iesus chap. 1 who is the truth and 〈◊〉 of all sacraments the faithful receiuer c. xii 〈◊〉 christ apylieth him to himselfe the Vses see this letterb. the vses of a sacrament are three to strengthen and confirme faith chap. 13 〈◊〉 God is true in his promises Many of the faithfull first beleeued before they didde partake the sacraments to be a seale of the 〈◊〉 chap. 14 these are the articles of agreement between God who promiseth Forgiuenesse of sinnes Adoption of son nes Possession of Heauen Man 〈◊〉 hoe promiseth to beleeue the promises to loue his Brethren Enimies to performe Obedsence to be badges of our christian profession chap. 15 the number of them See the letter a that Baptisme and the Lords supper are the two onely sacramentes of the New testament chap. 16 that 〈◊〉 is no sacrament chap 17 that popish pennance is no sacrament chap. 18 that Matrimony is no sacrament chap 19 that Orders are no sacrament chap 20 that extreame unction is no sacrament chap 21 A Table of the contents of the Second Booke Baptism is the first sacramēt wherin by outward washing of the bodie once in the name of the father the son and of the holy ghost the inward cleansing of the soule is represented chap. 1 In Baptisme consider the partes are twofold chap. 3 Outwarde partes Minister chap. 3 whose dutie it is to Sanctifie the water Wash the party Word of institution Baptise in the name of the father of the sonne and of the holy ghost chapt 4 Element of water chap 5 Receiuers are all such as are in the couenant chap. 6. Men and women in yeares that are in the faith Infantes of them chap 7 Inward partes God the father chap 8. who Offereth the bloud of his sonne Giueth Christ to the beleeuers Holy spirit chap 9 who perfourmeth that which is promised in the word Christ Iesus chap 10 ratifieng our Regeneration Remission of sinnes Soule clensed represented by the body washed cha 11 The vses of baptisme are these 3 To shew our planting and ingrafting into the body of christ cha 12 to assure vs of the remission of sinnes cha 13 Original Actual to teach to die to sinne and liue to righteousnesse cha 14. A Table of the principall points contained in the last Booke The Lordes supper called by 〈◊〉 names ch 1 is the second sacrament wherein by visible receiuing of bread and wine is represented 〈◊〉 spiritual communion 〈◊〉 the 〈◊〉 and 〈◊〉 of 〈◊〉 ch 2 In this sacra obserue the work it selfe where in obserue the parts Outward Minist chap. 3 whose duty is To take the bread and mine into his hands to blesse and 〈◊〉 the words of institution to breake the bread and poure out then ine to distribute the bread and Wine The word of institution and promise contained therein chap. 4 The outward signes chap. 5 which are Bread Wine The cōmunicāts chap 6. whose actions are to take the bread and cupinto their handes to eate the bread drink the wine Inwarde God the father ch 8 who offereth christ to al commers Giueth christ for the redemtion of the fat Spirit who assureth vs of the truth of Gods promises ch 9 the body and bloud of christ prepared to be the liuely food of our soules ch x the faithfull receiuer chap. 1 〈◊〉 hose duties are to apprehend receiue christ his benefits to appropriate and apply him to the soule the Vses see this letter c to shew forth with thankesgiuing the sufferings of christ chap 12 to teach our communion and growth in christ chap. 13 to declare our communion and growth with our brethren chap. 14 Preparation to the worke See the letter d The necessitie in respect of Gods presence with whom we haue to do and to deale Our owne profit being rightlie prepared Our owne practise in preparing and taking our ordinarie meates The sacrament it selfe defiled by vnreuerent receiuing the punishment procured by want of this care the partes the knowledg of God and our selues especially of the whole doctrine of the sacraments chap 16 Faith in Christ seeing euerie one receiueth so mnch as he beleeueth he receiueth chap. 17 Repentance from dead workes daily renewed for daily sinnes Reconciliation to our brethren chap 19. THE FIRST BOOKE of the Sacraments in generall containing the true Doctrine therof ouerthrowing the errors of the Church of Rome and deliuering the comfortable vse ofthem to all the people of GOD. CHAP. I. Of the agreement and difference betweene the word and Sacraments GOD euen from the beginning added vnto the preaching of the word his Sacramentes in the Church as the Scripture teacheth outwardly representing vifiblie offering to our sight those things that inwardly hee performeth to vs as the tree oflife and the tree of the knowledge of good and euill in the Garden After mans fall when a new necessity was added in regard of mans want and weaknesse he testified his loue and ratified his Couenant by sacrifices and Ceremonies to our first Parents He gaue the Arke to Noah and his sonnes to confirm them in the promise which he made to them that they should not be drowned with the rest of the world He added to Abraham the signe of Circumcision as a seale of the 〈◊〉 of faith and to the Israelites he gaue the Passeouer Manna oblations purifications the brazen Serpent the Rock and such like spirituall tipes whereby he assured them of the promise that God for the onely sacrifice of Christ vvrought vpon the Crosse would giue to all that beleeue forgiuenesse of sinnes and euerlasting life Now the world of God may fitly be resembled to writtings and euidences and the 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 vvord we hear doth edifie and instruct the minde by the outward eares so doth the Sacraments by the eyes other senses First then that we may vnderstand the doctrine and nature os the Sacraments we are to consider what the word 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 an other The agreement betweene them standeth in these points First both are ofGod and instruments which the holy ghost vseth to this end to make vs more and more one with Christ and partakers of saluation 〈◊〉 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 we neede them he vseth them when he will and as often as it pleaseth him The same which is published and promised by the word of God is signified and sealed by the Sacraments For they are not a deliuering of new promises and
are present to communicate and receiue this were to commit sacriledge not to deliuer a Sacrament Wherefore vnlesse there be a body to be washed except there be communicants to partake the Supper there can be no Sacrament This appeareth by the words of God to Abraham giuing vnto him circumcision saying Euery male-child of eight daies old shall be circumcised This also appeareth in the words of Christ speaking of baptisme and charging the Apostles to baptize the nations in the name of the father and of the son of the Holy-ghost Where he teacheth that it is not sufficient to take water but there must be a washing So. when he speaketh of his supper he saith Take ye eate ye drinke ye so that there must not only be bread but giuing taking and eating there must not onely bee wine but giuing taking and drinking thereof This truth being euidently deliuered let vs see how it may be profitably applied First of all must the Sacraments necessarily be receiued Then it teacheth that the Sacraments without their lawfull vse are no sacraments at all they are no signes of grace if they be not vsed This condemneth the keeping reseruing holding vp and carying about with pompe and ostentation the Lords supper offering vp kneeling downe vnto and adoring a piece of bread all which are horrible prophanations of that comfortable Sacrament whereby the people isrobbed and depriued of a precious part of their peace in Christ. The bread feedeth not the body reuiueth not the spirits strengthneth not the heart by looking and gazing vpon it by touching and handling it but by eating digesting and feeding vpon it so doth the sacrament strengthen faith not by reseruing and keeping it but by vsing and receiuing of it For sacramentes are actions not dumbe shewes Christ saide not Heare ye see ye gaze re on but baptize ye eate ye drinke ye doe ye this in remembrance of me Secondly are the receiuers an outward part of the Sacrament Then the persons that are to receiue must know that diuers duties are to bee done and performed of them The persons then that are to receiue must ioyne with the Minister in prayer in quickning their faith in the couenant and promises ofGod beholding the former works of the Minister blessing breaking pouring out and distributing ratifieng them in their harts and lastly by receiuing and applying to themselues the visible signes For as we haue shewed if the words of baptisme should be rehearsed ouer the water and no person to be present to be baptized it is no baptisme so if the words of institution in the supper should be spoken and repeated without eating without drinking without receiuing it were no Sacrament Wherefore we must all learne to detest the absurd opinion of Bellarmine and other procters of the Romish religion which teache that the breade and Wine being once consecrate whither they be receiued or reserued whither they bee distributed to be eaten and drunke or whether they be kept in boxes and vessels of the Church for daies moneths and long times and carried solemnly in procession are notwithstanding still the Sacrament of the body and bloode of Christ. Against which dotage wee spake in the former vse and shall speake more in the third booke following Lastly if the receiuing be an outward part then we are not to rest in the outward participation for so farre went Iudas in the Passeouer so farre went Simon that sorcerer in baptisme and so farre went the Israelites as the Apostle sheweth They were all baptized vnto Moses in the cloud and in the sea they did all eat the same spirituall meat and did al drink the same spirituall drinke c yet with many of them was not god pleased but they were ouerthrowne in the Wildernesse And therefore Iohn Baptist said to the Pharisees and Saduces when he saw them come to his baptisme O generation of vipers who hath forewarned you to flee from the anger to come bring foorthe therefore fruit worthy amendment of life Now our righteousnes must exceede the righteousnes of the Scribes and Pharisees if wee woulde enter into the kingdome of heauen Let vs all therefore haue this profitable meditatiō so often as we deale with the Sacraments and come vnto them we must looke further then to the outward sight we must consider more then the externall signe otherwise as we approch without preparation so we depart without edification And thus much of the foure outward parts of a Sacrament to wit the minister the word the signe and the receiuer Chap. 8. Of consecration BEfore we proceede to the inward parts of a Sacrament answerable to the outward by a fit proportition it shall not be amisse in this place to speake somewhat of the Consecration of a sacrament First wee must consider what it is for the truth being knowne it will cast downe errour as the light scattereth the darknesse To consecrate then is to take a thing from the ordinary and common vse and to appoint it to some holy vse This therefore is Consecration sanctification and dedication of the outward signes to apply them to an holy purpose This is done partly by the minister partly by the people and partly by them both The minister taketh the water in Baptisme which signifieth the blood of Christ and he poureth it on the person of the baptized he taketh the bread in the Lords supper and breaketh it he taketh the wine and poureth it out he deliuereth them both the people take and receiue they eate and drinke in remembrance of Christ and both minister and people ioynein praier and thanksgiuing vnto God the father for the mistery of our redemption accomplished by Christ our sauiour so that the sacrament is consecrated by the whole action of the minister and people together This maketh the difference betweene common water and the water in Baptisme this maketh the difference betweene that bread and wine of the Supper and the bread and wine which is vsed for ordinary meate and drinke True it is in nature in essence in substance there is none but in the ende and vse Common water we vse for the washing of our bodies but the water in Baptisme is sanctified by prayer to an other vse to be a signe of the clonsing of the soule Bread and wine at mens tables in their houses are set before them for the nourishment of their bodies but at the Lords l'able they are ordained of God to an higher and holier vse euen to be signes of the bodye and blood of Christ. This is noted by the Euangelistes and by the Apostle Paule that the Lord Iesus before he brake the bread and gaue it he blessed and gaue thankes to his father that he had appointed him to be the redeemer of the world and giuen him authority to institute this Sacrament in remembrance of his death and passion For wheras the Euangelist Mathew saith he blessed the other by way
assured paiment yea all the promises of God in him are yea and are in him Amen vnto the glory of God But seeing the goodnesse of God hath abounded in granting vnto vs two Sacraments that where doubting aboundeth there faith might abound much more our sinne is the greater if now we wauer like a waue of the sea tossed of the wind and carried away One tree of life serued Adam to assure him life one raine-bowe sufficed Noah One returne of the fun back ward was inough to Hezekiah and they beleeued If then we seeke a signe behold we haue two giuen vnto vs that hauing two vnchangeable sacraments as it were two witnesses of his worde wee might haue strong consolation The vnbeleeuing Iewes said to christ shew vs a signe and we will beleeue thee Beholde the Lord sheweth vs two visible signes of his spirituall and inuisible graces and shal not we beleeue being stedfast in faith We desire forgiuenesse of sins and assurance therof by these two the Lorde promiseth couenanteth and indenteth to giue the same vnto vs setting the seales to his owne writing Lastly this diuision and numbring vp of the sacramentes serueth to teach that there are not seuen sacraments of the church and so do condemne the fiue supposed and falsely named sacraments maintained of the church of Rome to wit confirmation pennance Matrimony orders and extreame vnction Baptisme we embrace the Lordes supper we acknowledge of these two we moue no question we make no controuersie the other fiue whole father is vnknowne we refuse as bastards and cannot admit them into the number of sacraments the reasons whereof we will render in the chapters following Chap. 17. That confirmation is not a sacrament THe Apostles as the maister-builders of the churches planted the Gospell where the name of Christ had not bin heard Nowe because many seducers arose that trobled the peace of the church and the faith of many beleeuers began to wauer the Apostles agreede together to goe againe to the churches wher they had laid a golden foundation howsoeuer other had builded hay and stubble thereon to see how they increased or decreased as Act. 11. and they confirmed theyr heartes and established them in the faith which they hadde taught And Chap 15. Paule said vnto Barnabas Let vs returne and visit our brethren in euery Citty where we haue preached the word of the Lord and see how they do And we doubt not but when the Gospell was reueiled the Apostles by laying on hands gaue the giftes of the Holy-ghost to the beleeuers in Christ. This practise of the Apostles we finde this we confesse this we approue and allow But of any sacrament of confirmation we read not and therefore allow not Againe it was a laudable custome in the primitiue church of christian parents to bring their children to the Bishop who examined them in the principles and fundamentall points of religion he asked them a reason of their faith he instructed them farther in the misteries of godlines and that this action might haue the more reuerence and dignity they laid their hands vpon them and prayed vnto God for them that he would increase and continue the good things that he had begun in them This imposition of handes with prayer to be strengthened in the Holy-ghost and to haue increase of grace corrupted with annointings depraued with crossings and defiled with sundry superstitions is no sacrament First euery sacrament should haue warant and appointment from Christ but this hath none Secondly it hath no word of institution in the scripture nor commaundement to continue the vse of it vntill the comming of Christ and end of the world and therfore no sacrament For the word must be added to the element and so it is made a sacrament True it is they vse a forged and counterfeit forme in their confirmation I signe thee with the signe of the holie crosse and I confirme thee with the oile of saluation in the name of the father and the son and of the holi-ghost These indeed are wordes but no worde of God they shew an intollerable presumption and not to be excused But indeed a counterfeit Sacrament and there is a good agreement when both writing and seale are sutable that is both forged Thirdly it wanteth an outward signe instituted by Christ. We read oftentimes that the Apostles vsed laying on of hands but we read of no oyle or chrisme Besides we know they gaue thereby the miraculous gifts of the holy ghost which now are ceased as Act. 8. where we see when Samaria was conuerted to the faith by preaching of Phillip and baptized in the name of the Lord Iesus the Apostles sent thither Peter Iohn who praied for them That they might receiu the Holy-ghost for as yet he was fallen down on none of thē then laid they their hands on them and they receiued the Holy-ghost This confirmation thus vsed had then a profitable vse in the church of God But as the brasen Serpent commaunded by God and set vp by Moyses for good purpose was afterward abused and incense offered vnto it and lastly was by that good king Hezekiah destroyed and demolished so popish confirmation hith many intolerable abuses mingled with it it is ministred in a strange tongue that none vnderstand what is spoken and ment they call the oyle the oyle of saluation they acount him no perfect Christian that is not anointed by the Bishop they prefer it before baptisme because any of their piiests may baptize nay priuate men nay women in their supposed time of necessity but confirmation may be giuen among them onely by the hands of a byshop and lastly they blow and halow their oyle that it may be made a spirituall oyntment to purifie soule and body These errors are so grosse that of euery one they may be seene they are so palpable that they may bee felt Wherfore seeing their confirmation is wrought by anoynting seeing it hath no word of God but a word of their own seeing they haue no commaundement for it nor promise of the presence of the Holy-ghost and last of all seeing it hath many abuses ioyned with it wee haue very iust causes to thrust it out of this place and ranke of the sacraments and throw it downe from that high seate which 〈◊〉 hath long vsurped Chap. 18. That popish penance is no Sacrament THe doctrine of repentance and turning from all our sinnes to God to bring forth fruits of amendment of life is taught in the Sacraments and commended vnto all Ioel. 2. Turne you vnto me withall your heart and rent your heart not your garments There is none that liueth and sinneth not we are corrupt and become abhominable the imaginations of our hart are only euill and that continually in vs that is in our flesh or vnregenerate part there dwelleth no good thing we were conceiued and borne in sin and therfore whosoeuer saith He is
in baptizing againe or being baptized againe And ch 19. 4. 5. the disciples which were baptized and had not receiued the gifts of the Holy-ghost Paule instructed further in the doctrine of Christ and doth not rebaptize them but laieth his hands vpon them and they receiue the visible gifts of the holy ghost The reason is plain against rebaptization because it signifieth and sealeth vp our once being born again our once setting and setling into the body of christ and our spiritual mariage once with him who is the spirituall husband of his Church Wherby we see that such as haue beene baptized by heretikers or other wicked ministers are not to be rebaptized It came in place of circumcision but none wer twice circumcised therfore none to be twice baptized Again it is a Sacra that representeth our spiritual incorporatiō into the church but it is sufficiēt once to be ingrasted cōsequently sufficient haue it once administred This error of rebaptizing arose vpon a corrupt vnderstanding and interpretation of the place Act. 19. When they heard it they were baptized in the name of the Lord Iesus The difficulty of this place is taken away if wee consider they be the words of Paule continuing his speech of Iohns baptisme not of Luke declaring what Paule did But of this place we shall haue better and fitter occasion to speake farther in the chapter following where it is at large expounded Furthermore if baptisme be administred once for euer it sheweth that he which commeth to Christ once truely and indeed shall neuer be cast away whom Christ Iesus loueth once he loueth for euer because his graces and giftes are without repentance What shall seperate vs from Christ when we are by his working adioyned vnto him Wherefore this outwarde washing being not often repeated but once onely vsed doth effectually seale vp our once ioyning to God who hath made an euer lasting couenant with vs he shall neuer turne away from vs to do vs good we shall bee his people and he will be our God for euer Indeede if we could cleane fall away from the grace of God we shoulde haue another regeneration and another baptizing to be the seale thereof but because we are built vpon the brazen pillar of Gods election the gates of hell shall not preualle against vs for this foundation remaineth sure and hath this seale The Lord knoweth who are his This appeareth in Dauid Psal. 51. He desireth to haue a cleane hart be prayeth that the holy spirit be not taken from him thereby declaring that the spirit was within him and that hee had a sensible feeling thereof howsoeuer the flesh for a season had gotten the vpperhande Heere then is a great comfort sealed to all Christians in all tentations against al the tetrours and feares of conscience where with they are ready to be swalowed vp and ouerwhelmed This must strengthen and stay vs vp that although we may fall greevously yet we shall not fall finally from the state of grace He that is once a sound and liuely member of Christ can neuer be wholly cut off True it is sinne may lesson our coniunction and weaken our comunion with christ but if we be truely in him the band shall neuer be dissolued we shall neuer be wholly seuered and fall from him as 1 10. 2. They went out from vs but they wer not of vs for if they had bin of vs they should haue continued with vs but this commeth to passe that it might appeare that they are not all of vs. Now if any man by falling into sinne were totally seperated from Christ for a time surely in his recouery and rising from sinne he were to be baptized the second time for baptisme is the Sacrament initiation and ingrafting into Christ and an vniuersall falling would require a new ingrafting But it were most absurd to say we should be as often baptized as we fall into sin and therefore howsoeuer Satan may buffet molest tempt and wound vs greeuously yet he can neuer ouermaister vs wholy and ouercome vs finally as the Apostle declareth 1 Ioh. 3. Whosoeuer is borne of God committeth not sinne for his seed remaineth in him neither can he sinne because he is borne of God This assurance of our standing for euer in the couenant is the roote of all courage and comfort in trials and tentations it helpeth vs to fight manfully against sinne it preserueth vs from securitie it nourisheth vs in good works it increaseth in vs a care to please god and lastly it confuteth the popish fancie of the forged sacrament of penance wherby they say a Christian being cleane fallen from grace is restored finding no comfort in his baptisme wheras the true beleeuer neuer falleth finally from faith neither needeth an outwarde seale to assure his pertaining to Gods fauour and loue Indeed euery christian that is fallen through infirmity must rise vp repent vnfainedly and shew foorth the fruites thereof yet the force and strength of his baptism is not lost the fruit and comfort thereof remaineth for euer and is extended as well to the time to come as to the time that is past So many therefore as asfirme that the faithfull in thoir falles haue remedie in penance but no comfort by their baptism do set vp themselues magnifieng their owne dreames and deuises aboue the holy ordinances of God The fourth part of the former description of Baptisme is the forme of baptizing into the name of the father of the son and of the Holi-ghost This teacheth that whosoeuer is baptized hath made a solemn promise to confesse and professe the Christian religion to be the seruaunt of Christ to fight his battelles vnder his banner against all the enemies of his faith and saluation against sinne against Satan against the world he hath vowed to renounce the workes of the flesh and to serue the true God So often then as we are present at the administration thereof we must consider the couenant into which wee are entred which we made in the presence of men and Angels which we are bound to keepe for euer Wherefore let vs learne daily to die vnto sin and follow a new life by the grace of sanctification Secondly this form of administration teacheth vs to assure our own harts of God protection and defence as a wife doth of her husbands tuition and preseruation of her from al daungers Let vs looke for life saluation gouernment and nourishment from him alone in Christ For as he calleth vs from the fellowship of Satan of sin and of the worldto haue felowship with himselfe so he promiseth to be our aide and defence in time of neede on whom we are in euery estate and condition to depend The last part of the description sheweth The inward clensing of the soule by the blood of Christ. This teacheth that they abuse baptism that in the outward work seeke remission of sins as though the force
circumcised He had dwelt int h land of Midian an Idolatrous country 40. years he began to sauour of the manners thereof but hauing called him to be a gouernor of people would not be appeased toward him vntill he had reformed his owne house For if any cannot rule 〈◊〉 owne house how shall he care for the church of God Nowe whereas he had two sonnes borne vnto him in Midian the elder no doubt was circumcised the eight day according to the order and ordinance of God why then did he deferre the circumcising of the younger No doubt he was scorned and derided among them for circumcising his first borne and his enemies were those of his owne house euen the wife that lay in his bosome yea he being then weake in faith loued the praise of men more then the praise of God and therefore the Lord would haue slaine him Albeit the signe of circumcision seemed base and contemptible in outward shew and to sauour of great cruelty toward little children yet God woulde not suffer the deferring and neglecting thereof to goe without punishment Although grace be not tyed to the sacraments and that we may bee saued without them yet it is not left to the disposition of men whether they will come to them or not God will not haue the outward signes contemned of vs for if we will be in the couenant we must not despise the seal of the couenāt Furthermore are the outward parts vnited to the inward then this serueth as a speciall meanes to comfort the verie lowest estate of men and the poorest degree in the church that they doubt not of the fatherly fauor of God towarde them but bee assured of their acceptation with God who will make them partakers of his eternall blessinges in his kingdome as well as other whose condition is greater and higher in the world When god gaue circumcision to Abraham he commaunded him circumcise all his seruants bond or free as well borne in his house as bought with his money thereby signifying that he adopted them for his children and that albert they were Abrahams bond-men yet they were the Lords free men So vnto baptisme wee admit and receiue the poore as well as the rich the seruant as well as the maister the low as well as the high without respect of persons When the lord instituted the passeouer the lambe was eaten of all the congregation So touching the Lords supper it is an holy banket for all degrees and conditions whatsoeuer and therefore the Apostle checketh the Corinthians for this abuse that wheras the poorest soule eating of the bread and drinking of the cup is as welcome to christ the gouernor of the seast as the richest they did despise the poore and shamed them that had not All these things duly considered serue to assure the very meanest lowest and simplest in the church that they are made heires of eternall life as well as other as they are partakers of the signe with other if they beleeue with faithfull Abraham This the Apostle teacheth There is netther Iew nor Graecian there is neither bond nor free there is neither male nor female for ye are al one in Christ. And Col. 3. There is neither Graecian nor Iew circumcision nor vncircumcision Barbarian Scithian bond free but Christ is all and in all things Fourthly are there outward rites signes and persons as externall parts of baptisme And are their likewise inward parts whereby we are consecrated to God teaching that we haue vowed to renounce the lusts of the world and to forsake the workes of the deuill Then this condemneth those that depart out of the church before this holy and publike action be taken in hand Baptisme belongeth not onely to the wittnesses and parties that bring the child but to all the members of the church that we may learne by our presence therat to renew our faith and repentance vnto God These men do too much disgrace and deface the dignity of this sacrament not vouchsafing to remain at the administration therof as if it were not worthy to be solemnized before thē wheras they should quicken their faith in the couenant of god by beholding the works of the minister and ratifieng them in their harts as we read Luk. 1. wher they are said to circumcise because they were al present at the work consenting to prayers and thanks giuings of the Church as also the Apostle saith Women pray and prophesie in the church when they sit stil and are partakers of the praiers and preaching vsed in the publike assemblies And as no member is cut off by excommunication but in presence of al to be witnesses therof to ratifie their grief for the losse of a member of their body so in Baptisme it is required to witnesse and approoue the publike worke by their presence and to 〈◊〉 themselues thereby 〈◊〉 〈◊〉 and comfort hata fellow-heire is made partaker with them in the communion of Saintes Moreouer the excellency of this Sacrament is as great as of the other they are of like worthynes in themselues and to be had equal and indifferently in like price and estimation they are both commaunded and instituted by the 〈◊〉 authoritye of Christ there is the same matter and substance of both to wit Christ with all his benifits there is 〈◊〉 one and the same end of both the increase and strengthning of our faith therfore why should one Sacrament be so much extolled aboue the other and preferred before the other So that whereas many come to the Lords Supper few remaine and abide in the Church at the administration of baptisme The whole assembly heareth the word preached and deliuered by the minister the Sacramentes are instruments of our iustification by faith as well as the worde preached sauing that the word worketh by hearing only the Sacraments serue by the senses of seeing handling and tasting as well as hearing to strengthen and encrease faith in our hearts and therefore it is requisite that we ioyne in the one as well as in the other Furthermore the excellency and worthynesse of baptisme appeareth heerein in that it was instituted of God sealing vp his gratious couenant in that it was sanctified by Christ being baptized of Iohn and in that it was beautified by the heauenly reuelation of the blessed Trinity appearing thereat so great honour so great dignity and preheminence was neuer giuen to any Ceremony Did God institute it and shall we contemne it Did Iesus Christ come to Iohns baptisme and shal we disdaine to be at the baptisme of Christ Was the holy Trinity present will we be absent True it is som of the sacrifices and burnt offerings were miraculously consumed by fire from heauen but what is this to the glorious presence of the maiesty of God the blessed Trinity declaring to vs thereby that God the father God the son and God the Holy-ghost are alwaies present at
Thus much of consecration and the vses thereof Chap. 8. Of the first inward part of the Lords supper HItherto we haue spoken of the outward parts of this Sacrament by doing whereof confirmation is performed now follow the inward parts to be considered For in Sa. we must consider not what they be of themselues but what they signifie vnto vs These inward partes are foure in number to wit the father the spirit the body blood of christ and the faithfull All these haue a Sacramentall relation to the outwarde partes and declare the inwarde truth of them The actions of the minister are notes of the actions of God the father the word of institution is made effectuall by the holy spirit the breade and wine are signes and seales representing the bodye and blood of Christ the outward actions of euery receiuer do note out the inwarde actions and spirituall workes of the faithfull Thus then the agreement answeareth aptly and the proportion falleth fully betweene the parts As the Minister by the words of institution offereth vnto the communicants the bread and wine to feed thereupon corporally and bodily so GOD the Father by the Spirit offereth and giueth the body and blood of CHRIST to the faithfull receiuers to feede vppon them spiritually Now then let vs remember the sencible and externall actions of the Minister that thereby we may consider the spirituall and inward actions of God the Father And first of all the taking of the bread and wine into his hands and the consecrating or blessing of them by reapeating the promise by 〈◊〉 and thanksgiuings doth seale vp these holie actions of God the father by which he from all eternity euen before the foundation of the world did seperate elect ordaine chuse and call his son to performe the osfice of a mediator between god and man and when the fulnes of time came did send him into the worlde to performe that Osfice whereunto he was appointed This we see proued vnto vs in many places as Iohn 6. Labour not for the meat which 〈◊〉 but for the meat that endureth vnto euerlasting life which the sonne of man shall giue vnto you for him hath God the father sealed that is hath installed him into his office to reconcile men vnto God and to bring them to euerlasting life And Ch. Iesus gaue himself that he might deliuer vs from this present euill world according to the will of God euen our father so that whatsoeuer Christ did he did it by the will and appoinment of his Father According to the testimony of the Apostle Heb 5 Christ took not to himself 〈◊〉 honor to be made the high Priest but he that saide vnto him 〈◊〉 art my sonne this day I begat thee gaue it him And as the father ordained him to that office so in time he sent him as the Euangelist 〈◊〉 The spirit of the L. is vpon me because he hath annointed me that I should preach the 〈◊〉 to the poore bind vp the broken hearted preach liberty to the captiues c. So likewise 1 Iohn 4. Heerein is that loue not that we loued God but that he loued vs and sent his sonne to be areconciliation for our sinnes And Gal. 4 When the fulnesse of time was come God sent 〈◊〉 his sonne made of a 〈◊〉 and made vnder the lawe that hee might redeeme them that are vnder the lawe Thus we see the inwarde actions of God the Father aunswearing to the outwarde actions of the Minister Now let vs come to the vses of this part First of all this sealing and sending of his sonne serueth to confirme and assure vs of our saluation in Christ. For seeing GOD hath 〈◊〉 and appointed him into this office our faith cannot faile our confidence cannot fall our hope cannot make ashamd seeing the loue of God is thus shed abroad in our harts through the Holyghost who beareth Witnes with our spirit that we are the children of God and by whom we are sealed vnto the day 〈◊〉 redemption Againe let vs seeke saluation no where else then in him alone whome God the Father hath sealed and set apart to that end For euen as the body is norished by no other meates and drinkes then by such as God hath appointed to this purpose as a staffe to sustaine vs so is the soule fed by no other meanes then God hath before ordained The cause of our saluation is in the loue of God toward vs which is notably represented by the taking blessing of the outward elements He might haue left vs to our selues to work out our own destruction but his mercy is greater then his iustice Thirdly by these outward actions of the minister wee must seeke confirmation and strength of our faith being assured that God the father tooke his sonne and appointed him to these endes We must not wander and gaze about and thinke we haue nothing to do but when we take and receiue the bread and the cup into our hands we must in euery sacramentall rite consider the thinges signified and ponder in our hearts the fitnesse and agreement betweene them both So then as we behold with our bodily eies the minister representing the person of the father taking blessing and separating the bread and wine to that bodily vse so surely and certainely we must learne that God the father hath ordained and sent his only begotten sonne in whom he is well pleased to bee the meditator for the pardon of our sinnes Hence we see the infinite loue of God toward vs and let vs labor to comprehend the length bredth height and depth therof that spared not his owne sonne but gaue him for vs all vnto the death hence we see that exceeding compassion of the sonne that loued his enemies more then himselfe and accounted not his owne life precious to himselfe hence we see the gratious and glorious worke of our redemption wherin the mercy and iustice of God meete together and kisse each other teaching vs to take sweete delight and comfort in the meditation thereof day and night withal thanksgiuing hence wee haue assurance of saluation and consolation in all troubles and tentations hence we see the greatnesse of our owne sinnes that could not be pardoned but by the death of the son of God and therefore we must hate them with an vnfained hatred as our greatest most dangerous and deadly enemies and lastly hence wee see that if God the father thus loued vs we ought earnestly to loue him againe and to serue him in all duties of holynesse and true righteousnes neyther ought we to loue him onely but for him all our brethren as the Apostle reasoneth Brethren if God so loued vs wee ought to loue one another Thus we haue shewed how the taking of the bread by the minister signifyeth the fathers appointing of his sonne the ministers blessing the fathers separating and setting a
can clense and wash the things that are without reason without vnderstanding without sense and without life But in the sacrament of the supper a reuerent giuing an attentiue hearing a certaine vnderstanding of that which is spoken a wise receiuing and eating and a carefull considering of whom to take and what to take is required into the outward work how much greater iudgement is required to know that God the father giueth the body and blood of his sonne to be receiued by faith Thus then this examination maketh a distinction betweene both the sacramentes of the new testament and sheweth that it is not necessary to the saluation of infants that they com to the Lords table Thirdly seeing no man must presume to come thither without a serious examination of himselfe it debarreth from the Lords supper fiue sorts of persons to wit children furious and mad men ignorant persons prophane persons and all sorts of insidels First of all if there be a necessity of searching and trying our selues it excludeth all infants and children in age who vnderstand not what the holy spirit speaketh in this Sacrament what God the father offereth what the Sonne performeth and what faith receiueth they know not what it is to eate christ spiritually and to be nourished by him effectually Secondly all foolish furious and mad men being such as want the vse of naturally gifts of reason wit descretion and iudgement the defect whereof whatsoeuer they are in age and yeares maketh them as children in gifts not being able to examine themselues are to be separated Thirdlyly howsoeuer many haue yeares of discretion and the common vse of naturall gifts of vnderstanding yet if they neither haue the knowledge of God nor the knowledge of themselues nor the knowledge of the doctrine of the Sacramentes and other fundamentall points of religion they are not to be admitted but refused Fourthly if they haue all these things and want neither ripenesse of age nor yeares of discretion nor vse of reason nor knowledge of the doctrine which is according to godlinesse yet if they remaine prophane vngodly vnrepentant stubborne malicious reuenging open contemners of God of godlinesse and of his word idolaters adulterers blasphemers drunkards and such in whom appeareth no amendment of life these and such like are not interessed in this Sacrament Lastly it excludeth and shutteth out all such as are without God in the world all Atheists Insidels Turkes Iewes and Heretikes all such as haue not yealded themselues to the Church of GOD and haue not made profession of their faith and such as are worthily excommunicated from the Church by the power of the keies Whereby we see that al infants and children that want years all furious and foolish persons that want the vse of reason all blind and ignorant persons that want the knowledge of God and of themselues all vnrepentant persons that bring not with them faith and repentance all infidels and vnbeleeuers with others that are out of the bosome of the church are to bee kept backe from this Supper being such as either cannot or will not submit themselues to this holy necessary duty of examination thereby hauing no right or title to come to his table For such as haue not the church to be their mother cannot be nourished with this meate of the church to wit the Supper of the Lord. Fourthly if all persons are to prepare themselues to this Sacrament then none are willingly and wilfully to abstain and refraine from comming vnto it For as such sinne grieuously who present themselues vnworthily to this blessed communion so do they greatly offend on the other side that ofset purpose absent themselues from this spirituall banket prouided for them God is dishonored both these waies as well by receiuing vnreuerently as by abstayning carelesly from this Sacrament For he lyeth vnder an heauy curse deseruedly that doth any of the Lords works negligently Euen as the patient which being sicke maketh no account of the dyet which the Physition hath prescribed is no lesse blame worthy then he that abuseth it disorderly in as much as both sorts do it oftentimes to their danger and destruction so is he no lesse faulty that maketh that reckoning of the receit which the chiefe Physition of our soules the Lord Iesus hath appointed then he that misuseth and misapplyeth the same because both do it with great perill and hazzard to themselues We know that such as being bidden by the King to the wedding of his Sonne made light of it and refused to come were destroyed as wel as he that came without his wedding garment We know when the word of God is preached which is the power of God to saluation to all that beleeue such as absent themselues from the hearing of it perish iustly as wel as they that come without faith and repentance We know when the passeouer was celebrated such persons as were negligent to obserue and keepe the same according to all that the Lord had commanded Moses were to be cut off from his people Because they brought not the offering of the Lord in his due season they shal be are their sin In like manner such as neglect to come to this communion and abstaine from it for feare of communicating vnworthily depriue themselues of great comfort And this is the very cut-throat of al godlines and religion For why doe they not by like proportion of reason refrain from inuocation and calling vpon the name of god for feare of praying amisse And why may they not absent themselues from hearing the word of God fearing to hear amisse So that if this pretence were a lawful warrant to abstaine from the Lords Supper for feare of vnworthy receiuing we might bid all godlines farewel in asmuch as it openeth a gap for men to abstaine from performing all duties of piety and godlines Wherfore let not such persons flatter themselues with vaine excuses and lying words that cannot profit neither daube with vntempered morter saying we are vnworthy we cannot come rather let them labor to shake off their vnworthines and to cast away euerything that presseth down and the sin that hangethso fast on that so they may be worthy receiuers Let them not contemne the commaundement of christ which saith take ye eate ye do this in remembrance of me Christ hath commanded we must obey he saith come shall we be so vnthankfull to say we will not come He calleth shall we not answer He biddeth his ghests shall we make excuses He sendeth his messengers and prepareth his feast shall we not prouide and prepare to eate thereof He offereth himselfe vnto vs shall we contemne the blessed remembrance of his death and passion euen the price of our redemption and shut our selues from the communion which the faithfull haue with him and one with another So that wee are to perswade our owne hearts that God is prouoked to anger as well by negligence in abstaining as by
the signe for the thing nor the thing for the signe seeing the parts are distinguished in nature though ioyned in the person Againe albeit by gods ordinance these parts be so vnited that by taking of the signe the faithfull are made partakers of the thing signified no lesse truely then the outward signes are receiued of our bodily senses yet we must conceiue consider that these outward and inward parts remaine distinct and vnconfounded and therefore wee must take heede we take not one for another we must not ascribe to much to the outward parts and so take them for the inward which hath beene the occasion of sundry errors from time to time Some attribut too little to the outward sign and some ascribe too much both waies the Sacrament is abused and the partes are misapplied Hence sprang as a ranke weed in the Lords corne the doctrine of transubstantiation or carnall turning of the substance of bread into the body whereby the signe is swallowed vp and the outward substance with them quite abolished for their fained Christ hath consumed the outward signe as the rich deuoureth and eateth the poore Thus the signe is consumed to little regarded Others on the other side cleaue to much too the outward signe and rest in the externall worke placing holinesse and remission of sinnes in the deed done and thus the thing signified is little regarded and wholly abolished as the euill fauored and lean-fleshed kine did eat vp the fat and wel-fauored this was 〈◊〉 dreame and the other is mans deuise For these men giue all to the outward receiuing placing holynesse and remission of sinnes therein and thinking themselues sure and secure when the bread and wine is taken at the Lords table Thus all hypocrites libertines and carnall Gospellers do for all the religion deuotion and godlinesse of these idle and ignorant professors standeth in outward resorting to the Church and in an outward taking of the communion of the body and blood of Christ which is to make an Idol of the signe and to flatter themselues in their euils to their own destruction For albeit a man haue been baptized and haue receiued the Lords supper yet if he liue wickedly and walke after his owne lusts the Sacramentes shall auaile and aduantage him nothing at all but further his condemnation Lastly hath the Sacrament some parts outward and some inward some seene and some not seene with bodily eies Then it giueth occasion both to parents to teach their children the meaning of these misteries and to declare vnto them the ordinances of God as likewise to children and the younger sort to aske and inquire of their parents to heare and learne of them the doctrine of the Sacraments thereby to know the mercifull promises that God hath made to his people This appeareth directly where the the fathers are forewarned ro teach their childrē the hidden mistery of the Passeouer When your children aske you what seruice is this ye keepe then ye shal say It is the sacrifice of the Lords passeouer which passed ouer the houses of the children of Israell in Egypt when he smote the Egyptians and preserued our houses So likewise Ch. 13. 14. speaking of separating sanctifiing the firste borne for the seruice of God he chargeth parents to whet this doctrine on their children and to instruct them how God with a mighty hand and outstretched arme brought them out of Egypt out of the house of bondage Againe we see when the Lord had parted the waters of Iordan that the people might passe hee commaunded Ioshua to set vppe 12. stones in memoriall of the mighty and miraculous worke of God for his people against their enemies and when their children should aske them in time to come what was 〈◊〉 by those stones they should answer that the waters of Iordan were cut off before the Arke of the Couenant of the Lord. He would not onely haue themselues to profit by 〈◊〉 wonderfull workes but to retaine the remembrance of them he wold haue their posterity to know the cause and 〈◊〉 thereof and so g'orifie 〈◊〉 name for euer Heereunto we may fitly ioyne what the 〈◊〉 〈◊〉 I will open my mouth in a parable I will declare high sentences of old which we haue heard and knowne and our fathers haue told us we will not hide them from their children but to the generation to come we will shew the praises of the Lord his power also and his wonderfull workes that he hath done that the posterity might know it and the children which should be borne should stand vp and declare it to their children that they might set their hope on God and not forget the workes of God but keepe his commaundements All these things serue to this purpose to shew that it is a duty and burden laid on the shoulders of all parents to acquaint their children 〈◊〉 the works of God especially with the benefits of our redemption wrought by Christ for our saluation If they aske the question why infants are baptized and washed with water into the name of the holy Trinity we must make plaine vnto them the meaning of that mistery We must say vnto them My children this is a signe of the Couenant of Gods mercy to vs and our 〈◊〉 to God it is a mistery of our saluation and teacheth that being in our selues vncleane vnrighteous 〈◊〉 y and sinful our soules are washed by the blood of Christ euen as the water in Baptisme washeth our bodyes 〈◊〉 in the mercy of God is so much the more marueilous in our cies insomuch as the 〈◊〉 were entred into the couenant by cutting lancing and effusion of blood in circumcision Againe before they come to yeares to receiue the holy Supper of the Lord we must informe them at home and declare the institution of that Sacrament and the comfortable vses therof to them so they may afterward come to this Communion with better warrant of their worke with greater comfort to themselues with lesse danger to their souls We must teach them that as the bread is broken and the Wine poured out so the body of Christ was crucified and his blood shed for the remission of our sins and that if we beleeue in the Lord Iesus we are nourished in our souls to eternal life by the passion of Christ our Sauior as certainly as our bodies are norished with the creaturs of bred 〈◊〉 wine Notwithstanding there is a generall defect of this duty in many parents neither are children readye to enquire and learne at home neither are parentes able to answere anye thing in these matters of God way wardnesse in the one and wordlines in the other and ignoraunce in them both hath taken away all care and conscience from them touching these holy duties and heauenly misteries so that neither the one teacheth nor the other learneth neyther the child enquireth nor the father answereth CHAP. 4. Of the first outward part of
a Sacrament THe outward parts of a Sacrament are such things as vnder a certain similitude likenes do represent and signifie heauenly things to assure vs they are as truely present and offred vs as we beholde with our cies and receiue with our hands the earthly things giuen vnto vs. The outward parts of a Sacrament are in number foure First the Minister Secondly the word of institution Thirdly the element Fourthly the receiuer All these and euery one of them are needfull to the being and nature of a Sacrament take them away or any of them and you take away the substance and bring in a nullity of the Sacrament If ther be no minister no word no element no receiuer there is no Sacrament If there be wanting either minister to deliuer it or word to 〈◊〉 it or element to represent it or receiuer to take it we cannot assure our selues to haue any sacrament of God but rather a tradition and inuention of our owne First then there is required a Minister lawfully called chosen and ordained hauing at the least the approbation and alowance of the church to pronounce the words of institution and to deliuer the outward signs to the receiuers They are not makers of the Sacrament but ministers not autors but administators not deuisors but deliuerers Earthly princes haue their letters patents their great seals keepers of the same if another shal set to the seal that is not appointed the keeper thereof is it not made an heinons crime worthy of heauy punishment So the Lord is a mightye Prince king of kings and Lord of Lords he hath appointed his seales to seale vp his promises of forgiuenes of sinnes and eternal life and he hath ordained his Officers as it were keepers of his great seals God publisheth saluation and pardon to all beleeuers by his word as by his letters pattents and he addeth baptisme and the Lords Supper as two broad seales for greater assurance and confirmation and appointeth the Ministers to be keepers thereof Whosoeuer therfore shall presume to 〈◊〉 to any of these seals without warrant without a caling without a function and direction from God himselfe being no officer no Minister no keeper of them prophaneth these seales and setteth to a counterfet stampe For as no man may preach except he be sent so no man may administer the Sacrament except he be called This is it the Apostle teacheth No man taketh this honor vnto himself but he that is called of God as was Aron and Christ tooke not to himselfe this honor to be made the high Priest but he that 〈◊〉 vnto him thou art my sonne this day begat I thee gaue it to him Now to minister the sacraments is an honour in the Church which none can take to himselfe at his owne pleasure but God must giue it They should haue in their owne consciences a witnesse of Gods calling them to this office and honour Wherefore the sacred functions ordained of God must not be prophaned by voluntary officers and vsurped offices no man must take vpon him without a lawful calling to teach hese holy misteries Of these the Lord complaineh I haue not sent these prophets yet they ranne I haue not spoken to them and yet they prophesied Thus these intruders did thrust their sickle into other mens corne The reasons why the ministers and no others are to intermedle with the Sacraments are very apparant First because euery part and member of the church hath his especiall office and his proper guifts to execute his 〈◊〉 we see in a campe the Souldiers in Warre haue their standing-place in sight of their captaine who hath chosen them to be Warriors so in the Church 〈◊〉 euery one keepe his seuerall calling in the presence of God who hath in wisdome and mercy called him thereunto We see in the natural dispositiō of the body euery member hath his speciall vse the eye to see the hand to handle the foote to walke the eare to heare and if one member should incroch vpon the office of another it must needes tend to the destruction of the body We see in the gouernment of an house and famely the husband and wife the father and sonne the master and seruant know and acknowledge their places to rule to obey to commaund to be commaunded without intruding themselues and incroching vpon the function as it were vpon the free-hold of an other If we would ascend a step higher we obserue in the affaires of state and matters of the cōmon-wealth euery man doth keepe within his owne listes and limits and no man dare presume to charge any man or enterprise any thing in the princes name and authority without a sufficient warrant from the prince himselfe so may no man take vpon him any functions in the church vnlesse hee haue a commission and commaundement from the Lord. For as the prince appointeth by what officers he will be serued so is it in the offices and officers of the Church God hath placed and ordained the Apostle to plant the Euangelist to second and assist the prophet to prophesie the pastor to feede and hath set euery one in his proper place and standing as i were in his watch-tower out of which he must not wander and depart Let euery man abide in the same vocation wherein he was called and afterward Let euery man wherein he was called therein abide with God Whosoeuer therefore medleth without a lawfull vocation as it were violently inuadeth another mans possession and cannot do it without the check and controlment of Christ Iesu who is the captaine of his own host the head of his own body the Lord of his own house and the great king of his owne church Againe Christ the prophet and teacher of his church and the prince of pastors hath committed the office of administration of the Sacraments to those alone to whom he hath committed the dispensation of his word and preaching of the Gospell therefore if any other 〈◊〉 set to the seale it is no true seale but a counterfait stamp The truth of this appeareth Indeede I haptize with water that is I that am apointed a techer in the church to make ready a people prepard for the Lord. And Paule being conuerted and called to preach to beare the name of God to the gentiles did without further word warrant or commaundement minister the Sacraments Now then as we haue seene the truth of the doctrine let vs consider the vses thereof First is the minister of the substance of the Sacrament and a principall part of Christs institution Then he must consider it is his duty being authorised from God and by his church to sanctifie the outward elementes and administer the same to deliuer the outward signes and offer them to the receiuers His workes therefore are to put a part and consecrate the signes to an holy vse to open and
declare the couenaut of God to pray for his blessing promised vpon his owne ordinance to giue thankes for the blessed worke of our redemption to offer giue and deliuer a right the creatures so sanctified in baptisme to sprinkle with water and washe the body to be baptized and in the Lords Supper to deliuer the bread to be eaten and the wine to be drunke to the spirituall nourishment of the Church So then the minister ought not to refuse to baptize such as are brought vnto him Shall the seruant refuse to do the worke of his maister Or if the Lord keeper of the kings broad seale should proudly and presumpteously disdame to set the seale to the Princes letters patents were he not well worthy to be displaced and remoued So if the minister through enuy or hatred or any other sinister affection shall refuse to put the seale to the Lords Couenant and hinder little children from comming to Christ he deserueth iustly to be displaced and to beare office no longer in the citty of God but to be remoued for his contempt as Salomon put downe Abiathar Secondly is it a necessary point of the Sacrament that it be ministred by a minister Then it condemneth 〈◊〉 those that put these seales into a wrong hand and all 〈◊〉 persons that violently rush vpon this calling and take vp on them to meddle with the administration of the Sacraments with vnwashen hands seeing the dispensation of the word and Sacraments is so linked annexed and ioyned together by God that a deniall of licence to do the one is a deniall to do the other and contrary wise the license to one is license to the other Christ neuer gaue to priuate persons any such commaundement he neuer committed to them any such ossice hee neuer commended to their care these holy actions he neuer called them to this honor he neuer laid vpon them this charge and therefore they haue no parte nor fellowship in this businesse If notwithstanding these restrainings of authority from them they wil runne and rush forward where they should hang backward their sinne lieth at the doore their punishment hastneth and their iudgement sleepeth not Lastly if the minister be an outward part of the Sacrament we must beware and take heed we ascribe not to the minister that which is proper to Christ and so rob him of the honour due vnto his name The minister may offer the signe he cannot bestow the thing signified he may baptize the body he cannot clense the soule he may deliuer the bread and wine he cannot giue the body and blood of Christ Iohn may wash with water he cannot giue the spirit Man indeede pronounceth the word but God sealeth vp his grace in the heart man sprinkleth the body with water but God maketh cleane the soule by the blood of Christ man may take away the filth of the flesh but Christ must purge the conscience from dead workes who is that blessed lambe of God that taketh away the sinnes of the world For as Paule planteth and Apollos watereth but God 〈◊〉 the increase so the minister offereth the element and outward signe but God giueth the heauenly grace It belongeth to the minister to handle the external part it belongeth as a peculiar dignity to Christ to bestow grace to giue saith regeneration and forgiuenesse of sinnes and to baptize with the Holy-ghost This truth Iohn 〈◊〉 I baptize with water but one commeth after me who is mightier then I he shall baptize you with the Holy-ghost Where we see he maketh a flat opposition betweene himselfe and Christ betweene his baptisme and the baptisme of Christ. As on the one side we must take heede of the contempt of him that teacheth and ministreth the Sacramentes because the contempt of the word and Sacraments doth necessarily follow the contempt of his person so we must beware we attribute or giue not to him more then his right least the power of the word and force of the Sacramentes be attributed to his person wherby men spoile themselues of the fruite of them both This was it wherein the Corinthians offended when they said I am Pauls I am Apollos I am Cephas I am Christs Wherefore to keepe a golden meane between too much and too little we must do as if a prince should send vs some present by one of the meanest messengers of his house we would receiue him fauorably and entertaine him honorably for the gifts sake which he bringeth vnto vs but the guift it selfe we would receiue for the kings sake from whom it was sent So it becommeth euery one of vs to do God hath committed to his messengers and ministers the word of reconciliation we must haue them in singular loue for their workes sake that labour among vs but the word and Sacramentes we must receiue for the Lords sake from whom they come Thus much of the first outward part to wit theminister Chap. 5. Of the second outward part of a sacrament THe second outward part of a Sacrament is the word necessarily required to the substance of a Sacrament for the word is added and ioyned to the element and there is made a Sacrament This sacramentall word is the word of institution which God in each Sacrament hath after a speciall manner set downe consisting partly of a commaundement by which Christ appointeth the administration of Sacramēts and partly of a promise annexed whereby God ordaineth that the outward elements shal be instruments and seales of his graces As for example when Christ saith Go teach al nations baptize them there is a commaundement to warrant the vse and practise of Baptisme the promise likewise is in the next words Into the name of the father and of the sonne and of the holy-ghost So touching the other Sacrament of his supper when he saith Take ye eate ye drinke ye do this in remembrance of me Ioe there is the commaundement cōmaunding the continual vse therof vntil the second comming of christ the promise is this is my body which is giuē for you this is my blood of the new Testament shed for you for many for remission of sins Whatsoeuer signs of holy things god gaue to strengthen the faith of his childrē we may see and descern that god alwaies added the worde to the seale the voice to the signe and doctrine to the sight so that when the signe was seene the word was heard When one of the Seraphims beating an hot coale in his hand which he had taken from the alter touched the mouth of the prophet he said Lo this hath touched thy lips and thine iniquity shall be taken away and thy sinnes shall be purged Now we know a coale hath not power and force to take away sinne but the word vttered by the Angell did assure him that he should be purged by the holy ghost which was signified by the 〈◊〉 Againe when Christ gaue to his disciples
of exposition say Hegaue thanks so that the blessing heere spoken of is Giuing of thanks which also appeareth compared with Ioh. 6 11. And the Apostle saith Euery creature of God is good if it be receiued with thank sgiuing for it is sanctified by the worde of God and prayer We see then that Consecration is when a thing is separated from a common and ciuil vse to a more special vse which is done by the authority of the worde and by the vertue of prayer whereby it hath his full force power and vertue The knowledge of this point serueth to cleere our doctrine and to ouerthrow sundry errors of the church of Rome First it sheweth that we hold teach a consecration that is a sanctifieng of the water in Baptisme and of the bread and wine in the Lords supper by the word by prayer and by thanksgiuing The bread wine are changed not in nature but in quality not in substance but in vse not in essence but in the end not by force of certaine words but by Christs institution We acknowledge and confesse a consecration not a conuersion a sanctification of the signes not a transubstantiation of the substance into the body and blood of Christ. He blessed and praised his father as mediatour of the Church for the mistery of the redemption of mankind and hee blessed the creatures that they might be effectual signes and serue for the confirmation and increase of our faith Secondly we are taught that consecration is not a magical charme and incantation by force of certaine wordes as though these word This is my body being murmured and spoken ouer the bread and This cup is the new testament in my bloud whispered ouer the wine did fully finish a consecration and made the elements to be immediatly changed into the body and blood of Christ without any other obseruing of the institution And hence it is that the forme of Christs giuing of thanks is not set down by any Euangelist because our corrupution and superstition is so great that if we had the words we would ascribe power force to the words sillables and letters and therefore the manner of his thanksgiuing is pretermitted This inclination of the hart is apparently seene in the Romish church who ascribe efficacy operation to the pronouncing of certain words which is a part of sorcery and a part of witch craft Wheras we auouch that the whole action of taking breaking pouring out distributing eating drinking praysing rehearsing the institution of Christ are the consecration that is the separation of these creatures to this vse Thirdly if after the Sacramentall actions if after thanksgiuing to god if after prayer that we may vse the creatures to the confirmation of our faith there do follow consecration sanctification and change of the elements to another vse then the power effect and working of the Sacrament dependeth not vpon the intention of the minister therfore the popish opinion is to be refused and reprooued that holdeth it to be no Sacrament if the minister haue not an intent and purpose in the ministration thereof at least to do that which the church doth that is to consecrate the elements and to make a Sacrament If his mind be not on his matters his hart on his busines in hand they hold it can be no Sacrament For otherwise saith Bellarmine If a priest should read the Gospell at the table of prelates and religious men and in reading should pronounce these words This is my body this is my blood then all the bread and wine vpon the the table should be consecrate and changed into Christs body and blood which is not so because his intent is wanting Againe if a father should lead his sonne to the bath and there dip him in the water And say I wash thee in the name of the father and though he thinke nothing of Baptizing him yet it should bee baptisme if an intent of baptizing were not required But I would gladly haue him answere this question what if a father should intend Baptisme by dipping his child in the bath whether that were baptisme or not Or suppose the priest we spake off reading at the prelates table should haue a mind and meaning to consecrate all the bread and wine vpon the table must 〈◊〉 of necessity be a Sacrament and reall change of all Or admit the former priest being in the saide prelats wine seller supposing himselfe to be in the Church and to stand at the alter should pronounce there words of consecration with a purpose and intent to make a sacrament should all the wine in that 〈◊〉 be turned into the blood of Christ Or if he being in a bakers shoppe should there solemnely say This is my body with the foresaide resolution should all that bread be changed into the body of Christ Let them speake plainely let them tel vs directly what they hold I thinke they will not say so I am sure it is not so For other things are wanting that are needefull in this matter We haue shewed that a Sacrament is not made by bare pronouncing of certaine wordes ascribing force to them after the manner of enchanters but the whole institution of Christ must be obserued there must be distributing and receiuing there must be praier and thankesgiuing and from the vse of these followeth Consecration all which are wanting in the former examples suppositions there is no taking no breaking no distributing no pouring out no receiuing no praying no thanksgiuing We see touching the word of God with what intent and vnder what pretence soeuer it be preached if the minister teach Christ crucified howsoeuer he be affected it may haue his effect in the heart and worke saith in 〈◊〉 hearer so is it in the Sacramentes they haue their efficacy and operation howsoeuer the hart of the minister be disposed And as Isaac intended not to blesse Iacob but Esau yet it hindered not the purpose and determination of God so the corrupt intent the wandering imagination and rouing conceite of the minister cannot hinder the blessing of god in the sacramēts being his own ordinaces For the force of the Sacrament dependeth no more vpon the intention of the giuer then it doth vpon the intention of the receiuer Againe if the right receiuing of the Sacrament depend vpon the intent of the minister what assurance can any man haue that hee hath euer receiued or shall euer receiue a Sacrament What perswasion can we haue in our hearts that we euer were baptized What knowledge that we were euer partakers of the body and blood of Christ in the supper of the Lord Doth not this leaue vs vncertaine and vnsetled without comfort without fruite without benefit by comming to the sacraments and setteth the poore distressed consciences of men vpon the rack Alas we cannot kno the hart and vnderstand the intentes thereof For what man
knoweth the thinges of a man saue the spirit of man which is within him Furthermor were not this harde dealing and extream cruelty in God to hang the saluation of men vpon the pleasure of the minister whereby our faith and saluation shall alwaies be doubtfull and should it not be vniust in God to make the euill of the minister to hurt the receiuer To draw to an end of this question the aduersaries themselues confesse that the church cannot iudge of thinges that are inward whereupon we fiame this reason If the church cannot iudge of things inward then it cannot iudge of the intent of the minister but they confesse it cannot iudge of inward things therefore not of the intent of the minister and consequently although they be present at the action they remained doubtful of consecration Wherefore Bellarmine foreseeing the inconuenience and absurdity of this vnreasonable and vncomfortable assertion confesseth that if one of their masse-priests in his ministration intend to do as the church of Geneua doth it suffic eth to make a Sacrament effectuall and of sorce This is the confession of a knowne and sworne enemy Whereby we see that howsoeuer they say we haue no ministers no ordination no consecration no church that our sacraments are no better then the feasts of Ceres and Bacchus and lay many false accusations to our charge that the Supper of the Lord with vs is no Sacrament but a bare signe without grace without effect without vertue yet they are constrained to confesse and yeald thus farre that if a Masse-munger purpose to do as the reformed churches do his doing is effectuall and the Sacrament is good The effect of this point is this that if we desire to be comforted and assured of Gods fauour when we come to his supper wee must not hang the profit of his ordinances vpon the weake and vnstable foundation of Popish intentions Thus much of consecration CHAP. 9. Of the first inward part of a Sacrament THe outward parts of a Sacrament haue hitherto beene declared by a diligent perfourmance whereof consecration is performed now the inward parts follow to bee considered and handled of vs in which the very soule and life of the Sacraments consisteth For the outward partes profit nothing without these as the word profiteth nothing except the inward and true husbandman giue the increase according to the Apostles words He that planteth and he that watereth is nothing but God that giueth the increase so the force of the Sacramentes is to be looked for from the creator that did institute them Peter saith Baptisme doth saue vs but he addeth not Whereby the filth of the flesh is washed away but in that a good conscience maketh request to God So the Apostle Paule teacheth that Bodily exercise profiteth little but Godlinesse is profitable to all thinges so the outward signes profiteth little but the inward parts being applyed and receiued are profitable to all things Behold the creatures which God vseth as instruments of his mercy toward vs the Sunne the Moone the Starres fire water herbes and such like wee ought not to put any confidence in them nor admire them as first and chiefe causes of any benefits So our trust ought not to be in the outward signes though ordained of God as holy helps vnto vs which were to conucie his glory to them but our faith must be lifted vp to God being the author of the Sacramentes and the creator of all thinges The inward parts of a Sacrament are such inuisible and heauenly thinges as are signified vnder the earthly and outward parts We heard before the outward partes of a Sacrament to be these the minister the word the signe and the receiuer so the inward are foure in number answerable to the outward to wit 1. God the father second the spirit 3. Christ. 4. the faithfull Now there is a notable proportion and worthy agreement betweene the outward and the inwarrd partes these resembling each other as one face answeareth another in the waters For euen as the minister by the word offereth and applyeth visibly the outward element and signe to the body of the receiuer So GOD the father by the spirit offereth and applyeth IESVS CHRIST inuisibly to the faithfull receiuer This is the resemblance and likenesse betweene the externall and internal parts whereby we see that God the father is represented by the Minister the spirit by the word christ by the outward element and the faithful receiuer by the outward receiuing The first inward part is god the father osfering and applying Christ and his sauing graces to the faithfull The minister offereth and deliuereth the outward signes to the receiuers and can go no further herein he representeth God the father who offereth Christ to all albeit the reprobate receiue him not He doth not dally and deale falsly with vs but truely offereth in the sacramentes Christ with all his giftes and benefits if we haue handes to receiue him he is giuen to vs. The vse of this doctrin is first of al to distinguish between God and the minister the outward signes are giuen by the hands of the Minister whether he be good or euill but the truth and substance of the sacraments is giuen by God the father Whosoeuer confoundeth these partes and workes robbeth God of his glory depriueth himselfe of the grace of Christ offered and maketh flesh his arme Wherefore as the workes of God and of the Minister are distinct so must these parts remaine distinguished howsoeuer to the faithfull they are not separated and sundred as in the publishing and preaching of the gospel the Minister speaketh vnto the outward man and the sound thereof entreth into the care but it is God that openeth the hart and speaketh to the conscience of the faithfull hearer Secondly it serueth to strengthen our faith and help our weakenes when we come to the sacrament So often as we see the ministers of God appointed by him deliuering the signes and setting them a part to their ends for which they were ordaind we must behold with the eye of faith god the father offering his sonne to those that can receiue him For if wee come aright we may assure our owne heartes that what the Minister doth outwardly the same the sather performeth inwardely then which there cannot be a greater comfort Let vs therefore behold with our eyes the Sacramentall rites let vs heare the promises that God maketh vnto vs God the father wil verifie them who hath sealed vp his sonne vnto vs. My father giueth you that bread from 〈◊〉 He will as surely giue Christ as the minister deliuereth the bread and wine Albeit the sacraments should be ministred by some hypocrite and wicked man yet they haue as much force and as a great efficacy as if they were ministred by faithfull and godly men The vertue of the sacramentes hangeth vpon the minister no more then the goodnesse of
seed dependeth vppon the sower which if it light in good ground will bring forth plentifull fruit 〈◊〉 it be 〈◊〉 of an vngodly and vnskilfull man Chap. 10. Of the second inward part of a Sacrament HItherto of the first in ward part the second part of a sacrament is the holy spirit as Math. 3. Hee shall baptize you with the holy ghest and fire So in Christes Baptisme when he was baptized and prayed the holy-ghost discended in a visible shape like a Doue vppon him And By one spirit we are al baptizd into one body whether we be Iewes or greacians whether we bee bond or free and haue bene all made to drinke into one spirit And the Apostle layeth down the circumcision of the hart by the spirit He is a Iew which is one within and the circumcision is of the heart in the spirit So the same A postle Tit. 3. 5. 6 According to the mercy of God he saued vs by the washing of the new birth and the renewing of the Holy-ghost which he shed on vs aboundantly through Iesus Christ our sauiour Nothing can be fruitfull and profitable without his gratious worke in vs he worketh and setteth the word of promise in our hearts and therefore we must necessarily hold the blessed spirit to an inward part of the Sacrament Now let vs proceed to the vses of this point being the second inward part Is the spirit of God the sealer vp of the promises after that we beleeue according to the doctrine of the Apostle After that ye beleeued ye were sealed with the holy spirit of promise then as often as we heare the promise vttered by the Minister it confirmeth vs that the father by his spirit woorketh the same in our harts The Water in baptisme cannot by any force and vertue inherent in it wash our consciences from dead workes to serue the liuing God as it hath power to wash away the filth and corruption of our bodies The bread and wine in the Lords supper haue no inherent strength to nourish the soule to eternall life as they haue to strengthen the body they are instruments of the Holy-ghost who worketh by them to the great comfort of the faithfull Grace is not contained and shut vp in them as water in a vessell or as a medicine in a boxe the spirit helpeth our infirmities sealing vppe to our consciences the fruite of the word that is heard and of the Sacrament all signes that are seene Againe is the spirit of God an inward part of the Sacramentes then we must learne and remember that wee can neuer heare the worde or receiue the sacraments with fruite and comfort without the speciall assistance and inward operation of the spirit of God Therefore the Prophet ioyneth the spirit word together I will make this my couenant with thee saith the Lord my spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed from henceforth and for euer A man indeed hath power to heare the word and to receiue the sacramentes his will is free in these outwarde workes but he hath no power or strength to do them with profitte and comfott except it be giuen him from aboue Though we heare neuer somuch though wee communicate neuer so osten the spirit must open our hearts as he opened the hart of Lydia So 1 Ioh. 2. that 〈◊〉 h which ye receiued of him dwelleth in you and ye neede not that any man teach you but as that same annointing teacheth you of all thinges and it is true and is not lying Likewise Act 10. Peter preached the Gospell to Cornelius and his houshold and while he yet spake to them The Holy-ghost fell on them all which heard the word So also the Apost being sent out with their commission and commanded to preach the Gospell to euery creature it is noted that they went forth and preached euery where and the Lord wrought with them and confirmed the worde with signes that followed And Ioh. 14. The comforter which is the Holy-ghost whom the father wil send in my name he shal teach you all thinges and bring all thinges to your remembrance which I haue told you Pharaoh often heard Moses and Aaron but he harkened not but hardned his heart because there was no inward touching or teaching of the spirit The Israelites had hearde and seene the wonderfull things of God yet they profited not in faith in repentance in regeneration and the reason is rendered 〈◊〉 29. Yee haue seene all that the Lord did before your eies in the Lands of Egypt vnto Pharoah and vnto all his seruants and vnto al his Land the great tentations which thine cies haue seene those great mycacles and wonders yet the Lord hath not giuen you an hart to perceiue and eyes to see and eares to heare vnto this day When we come to heare the word which is a word of power of life and of saluation when wee come to receiue the sacramentes which are signes of Gods graces and seales of his promises we see many returne as ignorant peruers corrupt froward rebellious hard-harted and disobedient as they came to these ordinances of God and whence commeth this How falleth it out And what may be the reason heereof Surely it is not in him that willeth nor in him that runneth but in God that sheweth mercy who giueth eies to see eares to heare and heart to vnderstand to whom he thinketh good in heauenly pleasure Wherefore our duty is seeing the naturall man perceiueth not the things that are of the spirit of God to pray vnto him to giue vs wisedome to see our corruptions blindnes ignorance and hardnesse of hart Thirdly doth the spirit worke in vs by the word Are the word and spirit ioyned together And doth he teach vs by means of the word and Sacra then we must not separate the spirit from the worde and Sacraments as the Anabaptistes do which depend vpon reuelations and inward inspirations vpon priuate motions and diuine illuminations without the word They will not be taught by the word they will not be strengthned by the Sacramentes but take away the vse of both following their owne foolish fansies and deuilish dreames They boast of the spirit of God and are led by the spirit of the deuill Wee must for our direction and practise learne that as to rest vpon the spirit without the word is phantasticall and heriticall and the mother of all errors so the word and sacraments without the spirit are no 〈◊〉 then a dead carcasse without life an empty sound without substance a naked shew without truth an empty casket without the 〈◊〉 and there sore we must knit them together and assure our selues that the spirite speaketh euidently in the scriptures the spirit worketh effectually
by the Sacramentes and the spirit helpeth our 〈◊〉 to profit by them CHAP. II. Of the third inward part of a Sacrament THus much we haue spoken touching the holy spirit being the 2. inward part the 〈◊〉 inward part is Iesus Christ crucified the very subiect substance of all Sacraments He was represented by 〈◊〉 meision and the pascall lambe and he is represented in Baptisme and in the Lords supper When we receiue the outward signes God the father offereth his sonne and all his graces with him to confirme our 〈◊〉 therby The signe is but a figure and token Christ is the truth and substance This we shewed before Ch. 2. in the discription of a sacrament that therein Christ and all his sauing graces are truely offered sealed vp and giuen to the faithfull that 〈◊〉 in his name Heereunto commeth the doctrine of the Apostle where hee teacheth that the Iewish Sacramentes being in the truth of them the same with ours did signifie Christ for They dranke of the spirituall rocke that followed them and that rocke was Christ. So he doth teach 〈◊〉 that by Baptisme we put on Christ we are buried into his death and are planted into the similitude of his resurrection Wherefore this is the vse and end of the sacraments to lead our saith to the onely sacrifice of Christ once offered vpon the crosse as to the onely ground-worke and 〈◊〉 of our saluation as touching the other Sacrament the same Apostle sheweth that the breaking of the bread sealeth vp the communion of his body and the pouring out the wine the communion of his blood So then this is an euident plaine manifest truth confirmed by testimonies of the Scripture that Christ is the matter and substance of a sacrament Heereby we gather great strength of faith If Christ be offered withal his merits then let vs lay hold vpon him and not let him go let vs stretch forth the hand of faith and receiue him into our harts Wherefore when Satan assaulteth vs touching our faith in christ and assiance in his promises perswading vs we are not elected iustified and indued with faith therby seeketh to cut off our hand from aplying or to blind our eie from looking vpon the brasen serpent that is Christ sitting at the right hand of his father let vs run vnto him let vs hunger and thirst after his righteousnes let vs acknowledge him to be our wisdom our rightiousnes our sanctification and redemption and let vs looke for our saluation from him and in him What though our faith be frail and weak What though it be as a graine of a Mustard seede which is very little and small What if it be but as the groth strength of a child which is ready to fal except he be staied vp yet this weak this smal this little this fraile this feeble faith is able and sufficient to ingraft vs into christ A childe taking a staffe in his hand is able to hold it as truely though not as strongly as a man so if we lay hold vpon christ by faith though we doe it with many wantes and much weaknes yet it shal serue and suffice vs to saluation For God looketh not so much to the perfection as to the truth of faith neither so much to the measure as to the maner of our beleeuing Euen as the blinde man in the Gospell when he beganne to perceiue the mouing of men and saw them walking as trees when yet hee could not discerne their bodies did as truely and certainely see them as other did though not so cleerely plainely and distinctly So when we haue the least sparke of faith it will as truely assure vs of our saluation as a stronger The poore prisoner that 〈◊〉 in a deepe and darke dungeou may as wel discerne the light of the Sunne at a little hole and creuisse as he that walketh in the open ayre so albeit wee bee compassed about with ignorance doubtinges Weaknes and manyfolde fraylties of the fleshe yet by a dimme light and sighte of faithe wee may certainely apply vnto vs the mercies of GOD and the merits of Christ as well as if we had a strong and perfect perswasion of our election saluation before the foundations of the world Thus we see howsoeuer the faithfull may be afflicted yet they are not distressed though tempted yet not ouerwhelmed though cast down yet they perish not For this is their victory that hath ouercome this world euen their faith wherby they apprehend Iesus Christ who is offered of GOD the father in the Sacramentes to all the faithfull Againe if Christ be giuen vs how should not the father with him giue vs all things else as the Apostle concludeth If God spared not his owne sonne but gaue him for vs all to death how shal he not with him giue vs al things also when we inioy him we inioy al things if we want him it is nothing though we abound in all things else Wherefore when the father gaue him for vs it is more then if he had giuen to us heauen and earth For hauing right and interest in him we haue possession of al things his righteousnes his sanctification his obedience his innocency and whatsoeuer he hath is made ours He that hath Christ who is the Lord of al cannot doubt but he is made partaker of that which is his He that hath Christ who is heir of all things may assure himselfe to be made fellow heire with him This is it the Apostle saith Let no man reioyce in men for al things are yours whether it be Paule or Apollos or Cephas or the the world or life or death whether they be things present or things to come euen all are yours and ye Christs and Christ Gods When a parcel of ground is purchased and made ours thereby the profit and commodity thereof is made ours also so when christ by the free donation of god the father is giuen vnto vs his righteousnes and obedience becommeth wholy ours togither with him He then that hath christ hath all thinges he that hath not christ hath nothing howsoeuer he thinke himselfe to be something Chap. 12. Of the fourth inward part of a Sacrament THe last inwarde part of a Sacrament is the faithfull receiuer desiring apprehending receiuing hungring and thirsting after Christ. There is required a faithfull receiuer if wee woulde receiue Iesus Christ faith must of necessity goe before without this there is no iustification without this there is no saluation as Rom. 14. Whatsoeuer is not of faith is sunne And Heb. 11. Without faith it is vnpossible to please God Iudas executed the function of an Apostle he was partaker of the Passeouer yet he ceased not to remaine an Hypocrite a deuill and the child of perdition that the scripture might be fulfilled Neither was he bettered or sanctified by that sacrament or by the vse therof Ananias
the remission of his sins and neuer rest vntil he giue him peace of conscience and restore him to the ioyof his saluation Chap 13. Of the fir st v se ofa Sacrament HItherto of the parts of a Sacra both outward and inward now we come to the vses therof For vnlesse we know the vse and vnderstand the end why they were ordained it shal not profit vs to know the parts Every thing must be referred to his right vses and propper endes so must the Sacramentes be The endes are especially these three First to strengthen faith Secondly to seale the Couenant betweene God and vs. Thirdly to bee a badge of our profession Touching the first end the Sacraments serue for the better confirmation of our faith as appeareth Where the Apostle hauing set down the drowning of the world and the preseruing of Noah by the Arke he saith our baptisme directly answereth that tipe which is a taking to witnesse of a good conscience and sauing vs by the resurrection of Christ. So then by faith confirmed in Baptisme we haue an infallible assurance in the death of Christ of our saluation Many indeed come to the sacraments are present at Baptisme are partakers of the Lords supper that feele no strength of faith no increase of Gods graces no spiritual groth in the body of christ so that they worke not saluation in them but further their condemnation For the sacramentes as we haue shewed giue not grace but more firmely surely and comfortably confirme faith they apply and seale vp Christ crucified The sacraments cannot giue faith to the faithlesse neither were they instituted to the end men should beleeue but because they do beleeue as meat was not giuen that men should learne to eate but that the eating might be nourished Faith indeede receiueth them and then they serue to nourish it And they confirme not faith by any inherent power included in them but the holy spirit applyeth Christ to vs and frameth this comfortable conclusion in our hearts All such as are conuerted and do rightly vse the sacraments shal receiue Christ and al his sauing graces But I am conuerted do rightly vse the sacraments Therfore I shal receiue christ his graces Thus doth the cōforter comfort al those that come rightly religiously to the Lords table Now if we would enquire and search after the reasons of this first end we should find that one cause why they confirme faith is because god is true in his promises he confirmeth and maketh good that which is gone out of his mouth All the promises of God in Christ are yea and are in him Amen vnto the glory of God through vs. For 〈◊〉 Princes seales confirme their charters assure their grantes and make certaine their pardons so do gods sacraments witnesse to our hearts and consciences that his words and promises are true and are established to continue for euer For as he declareth his mercies by his word so he sealeth and assureth them by his sacraments Againe this appeareth by the example of Abraham who first beleeued the promise and it was imputed to him for righteousnes being yet vncircumcised and afterward receiued the signe of circumcision as the seale of the righteousnes of faith as the Apostle teacheth We say that faith was imputed vnto Abraham for righteousnes How was it then imputed when he was circumcised or vncircumcised Not when he was circumcised but when hee was vncircumcised c. Where he sheweth that Abraham was iustified in vncircumcision but yet was afterwarde circumcised that the gifte of righteousnes might be confirmed in him The Eunuche likewise beleeued before hee receiued baptisme and therefore it sealed vp the increase of his faith and of Gods graces And Act 2. They that gladlie receiued the wordes of Peter were baptized And. as Peter preached to Cornelius and others of the Gentlies The Holy-ghost fel on them all which heard the word and he said Can any forbid water that these shoulde not bee baptized which haue receiued the Holy-ghost as wel as we So he commanded them to be baptized in the name of the Lord. Wherefore when the minister washeth with water it representeth our buriall with Christ into his death and our rising again with him into newnes of life As bread norisheth and strengthneth man so the body of christ taken by faith feedeth the soule We take the bread and cup into our hands we eat we drink we are refreshed so we feed on Christ whose flesh is meat indeed and whose bloud is drink indeed and we are comforted Let vs nowe come to the vses as we haue seene the reasons And first of all do the sacraments serue to strengthen our faith then let vs all acknowledge our failings and infirmities Let vs labor more and more to feele the weakenes and wantes of our owne faith True it is if our faith were perfect and entire lacking nothing we should not neede the sacraments We must not therefore abstaine from them for the weakenes of our faith but for that cause come to God and to the Sacramēts of God praying for strength and confirmation thereof as that father did whose sonne was possessed with a dumbe spirit when Christ saide to him If thou canst beleeue all things are possible to him that beleeueth he answered crying with teares Lord I beleeue help mine vnbeleese And Luk. 17. the Apostles say to the Lord Increase our faith Vndoubtedly he that neuer doubted neuer beleeued For whosoeuer in truth beleeueth feeleth sometimes doubrings and wauerings of his faith Even as the sound body feeleth oftentimes the grudginges of a feuer and distemperature of the body which if he had not health he could neuer finde and feele so the faithfull soule findeth sundry doubtings which if his faith were not sound he covld not diseerne For we feele not corruption by corruption nor sinne by finne because when the strong man possesseth the house all things are in peace but we feele sinne and perceiue corruption in vs by a contrary grace of gods spirit The lesser and smaller measure of grace we haue the lesser is our feeling and the more grace we haue the more quick we are in feeling of corruption What is the reason that many haue no light of sinne no feeling of their corruption no tentations no trembling no terror no feare of gods wrath but wholly liue lie and dye in their lustes Surely because they are without grace without gods spirit and without his inward worke in them But the faithfull who are not led by the slesh but liue by the spirit are often tempted assailed tormoyled tryed and prouoked to many euils according to the words of our blessed sauiour Simon Simon behold Satan hath desired to winnow you as wheat but I haue prayed for thee that thy faith faile not therefore when thou art conuerted strengthen thy bretheren Asa man carried vp and set vpon an high to wer or on
the pinicle of a temple and ther fast bound in chaines of Iron that he cannot fall although he would when he looketh down feareth and al his ioynts tremble because he is not acquainted and accustomed to mount vp so high in the aire and to behold the earth so farre beneath but when he remembreth himselfe and perceiueth himselfe fast bound and out of all danger then he conceiueth constant hope of continuing and casteth away all feare of falling So when we looke down-ward vpō our selues and our owne waies we haue doubtings wauerings astomshments horrors terrors tremblings and feares but when we looke vpwards to be hold the sweet consolation which god hath promised Christ hath purchased the word hath published the Holy-ghost hath sealed and euery beleeuer hath tasted wee feele our selues sure and cease to doubt any more For faith though assaulted with doub tings may be certain The Sunne alwaies shineth in the firmament though the clouds haue couered it and the light appeare not The tree hath life in it though it be not in winter discerned So faith hath his assurance and perswasion though it bee shaken with doubtings and assaulted with tentations Wherfore so often as we feele these doubtings and imperfections let vs set against them the certainty of gods truth let vs set before vs the vnchangablenes of his promises let vs draw neere to the holy Sacraments and therby seeke strength and increase offaith Moreouer was this one end of the Sacramentes to strengthen faith Then god refuseth and 〈◊〉 none for weakenes of faith For a weak 〈◊〉 his a true faith as well as a strong faith A Leprous hand can hold that which is offered vnto it as wel as a sound and strong hand albe it not so strongly so is it with faith though it be feeble as a grain of mustard seed yet if it be vnfained it wil aply christ effectually which weaknes leaueth God in vs as a meanes to stir vs vp to go to the sacraments We read that Dauid called lame 〈◊〉 to his table therby honoring the son for the fathers sake so doth god receiue vs al deformed and defiled to his heauenly supper And as Mephibosheth professed himselfe vnworthy to eat bread at the kings table saying What is thy seruant that thou shouldst looke on such a dead dog as I am So must we confes our vnworthines and be contented with the crums of his grace that fal from his heauenly table And thus acknowledging our selues to be blind he will restore vs to bee poor he wil inrich vs to be wounded he wil cure vs to be captiues he wil deliuer vs to besick he wil heale vs to be weake he will strengthen vs to be lost he will saue vs to be hungry and thirsty he will resresh vs to be broken-hearted he wil binde vs vp to be sold vnder sinne he wil ransome and 〈◊〉 vs. Thirdly it reacheth vs to abhor the absurdity of Bellarmine a factour and at turney of the church of Rome who denieth that the Sactamentes are seales of the promises or serue to 〈◊〉 and confirme our faith and to assure vs of free remission of sinnes by the death of Christ. Contrary to that we heard before in the example of Abraham who receiued circumcision to seale vp assure his iustification by faith whose example is set forth to shew how all men are 〈◊〉 before God and what is the vse of the Sacraments in all that are partakers of them So doth Baptisme seale vp to vs Gods promises in Christ and assureth the remission of sinnes as Peter teacheth Lastly if the chiefe end of the Sacramentes and of the ordinance of God in the institution of them be to confirme faith and to assure vs of regeneration mortification sanctification iustification remission and saluation then how say so me we cannot be assured in this life of our standing in the estate of grace of the forgiunesse of sinnes and of our adoption in Christ Doth not the holy ghost testifie vnto vs particularly the adoption of children the remission of sinnes and saluation of our soules As Rom. 8. We haue not receiued the spirit of bondage to feare but the spirit of adoption whereby we cry Abba father the spirit beareth witnesse with our spirits that we are the children of God In these words gods sanctifieng spirit and our sanctified spirit are made the two witnesses of our adoption This we must certainly beleeue by faith And this made the Apostle most confident in the end of the same Ch. saying I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate us from the loue of God which is Christ Iesus our Lord. If any obiect we may hope well for forgiuenesse of sinnes but we cannot beleeue the same I answer faith and hope cannot be separated they do 〈◊〉 as louing frends accompany each other they are neuer sundered and diuided so that if we may be assured of our saluation by hope it followeth we may be certainely perswaded True hope followeth true faith as the effect doth the cause and no man can truely hope that is not truely assured Besides this is the property of hope it neuer maketh any ashamed they shall not be confounded and disappointed they shall attaine vnto the thing hoped for according to the doctrine of the Apostle Experience bringeth forth hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the Holy-ghost which is giuen vnto us Hitherto of the first end of a Sacrament Chap. 14. Of the second vse of a Sacrament THe second end of a Sacrament is this It serueth to be a seale of the Couenant betweene God and vs that he will be our God and we will be his people as Gen. 17. I am God all susficient walke before me and be vpright The Sacramentes are assured testimonies and confirmations of the fauour and goodwil of god who is wel pleased toward vs in christ his sonne By them as by certaine pledges giuen and receiued God of great mercy doth as it were binde himselfe to vs and we binde our selues to him to remaine his people to walke in obedience before him 〈◊〉 was a seale of gods promise to Abraham a seale of Abrahams faith and obedience toward God But let vs see what this couenant is what are the Articles of agreement betweene God and vs and what things each part interchangably couenanteth and contracteth each toward other The couenant of God in respect of himselse hath 3. parts He promiseth first of all forgiuenesse of our sinnes The deliuerer shall come out of Sion and shal turne away the vngodlinesse from Iacob and this is my couenant to them when I shall take away their sinnes Secondly the adoption of sonnes and
acceptation of vs to be his children ioyned with the promise of his continuall fauor loue grace and protection as Ier. 31. Behold the dayes come saith the Lord that I will make a newe couenant with the house of Israell and with the house of Iudah not according to the couenant that I made with their fathers when I took them by the hand to bring them out of the Land of Egipt the which my couenant they brake although I was an husband vnto them saith the Lorde but this shall be the couenaunt that I will make with the house of Israell after those dates saith the Lord I will put my Lawe in their inward parts and write it in their hearts and I will be their God and they shall be my people Be hold the indenture of couenants written by the finger of God wherein for better assurance he hath bound himselfe to forgiue our sinnes and promised to be our mercifull God And to the ende there might be a paire of these indentures interchangeably giuen each to other party the Lord by the hand of the Apostle hath drawne as it wer the counterpane of the former word for word expressed as it is in the Prophet so that we haue a pair of indentures of couenants to shew the stablenes of Gods counsel The 3 part of the couenant in respect of god is the promise of the full possession of the heauenly inheritaunce and of eternall glory after this life God shall wipe away all teares from their eies and there shall bee no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed he that ouercommeth shal inherit al things Again to him that ouercommeth will I giue to eat of the tree of life which is in the midst of the Paraolice of God he shall not be hurt of the second death he shall haue power giuen him ouer the Nations and rule them with a rod of iron he shall be cloaethed with white array and I will not put his name out of the booke of life he shal be a pillar in the temple of God and shall go no more out I will grant to him to sit with me in my throne euen as I ouercam sit with my father in his throne Thus we see how God on his part by writinges and euidences promiseth to giue to his people remission of sins adoption of sons and possession of heauen he hath couenanted by word and by oth to perform these things neither is he as man that he should lie nor as the son of man that he shold deceiue These are great grāts of great blessings by our great god to the great good and comfort of his children For what greter blessings can ther be then being miserable sinners to be gratiously pardond being 〈◊〉 enimies to be freely accepted as sonnes being bondslaues and prisoners of hel we are made heirs of heauen and saluation Againe the couenant on our part requireth 3. conditions First faith to God to beleeue his promises God so loued the worlde that hee hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish hut haue euerlastiug life Again let not your hart bee troubled ye beleeue in God beleeue also in me And with the heart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation for the scripture saith whosoeuer beleeueth in him shall not be ashamed Secondly god requireth of vs loue towarde our brethren for seeing he hath shewed so great loue toward vs he exacteth loue of us again as Io. exhorteth Beloued let vs loue one another for loue commeth of God and euery one that loueth is borne of God and knoweth God heerein was the loue of God made in unfest among vs because God sent his onely begotten son into this world that we might liue through him beloued if God so loued vs we ought also to loue one another Thirdly he requireth as a necessary couenant to be kept on our part holines and true obedience throughout the whole course of our life and conuersation This is repeated and vrged in many places of the word of God when they said they would serue the L. their God and obey his voice Ioshua made a couenant with them the same day ioyning God and the people togither So also 〈◊〉 stood by the pillar and made a couenant before the L. that they shold walk after the L. and keep his commandements and his testimonies and his statutes withal their hart withal their soul. Likewse to the same purpose we read 2 Chron. 15. They made 〈◊〉 to seek the L. God of their fathers and whosoeuer wil not seek the L God of Israel shal be 〈◊〉 whether he be sinal or great man or woman Thus we see the conditions of the couenaunt both what hee promiseth to doe and what hee looketh for at our hands Hee requireth of vs faith loue and obedience to become his people if we will haue him to be our God All these three parts of the couenant are mentiioned and expressed This is his commandement that we heleeue its the name of his sonne Iesus Christ and loue one another as he gaue commaundement for he that keepeth his commaundements 〈◊〉 in him and he in him and hcereby we know that he adideth in vs euen by the spirit that he hath giuen vs. The vses of the seconde end of a Sacrament are first to beholde the exceeding loue of god to ward his people vnworthy of his fauour Can there be a greater loue then this Certainely such as know the great rigour of the Law the infinit Iustice of God and the heauy burthen of sin and feele god to arraigne them the law to endite them their consciences to accuse them and their hearts to condemne them do finde nothing sweeter then to be eased of that burden to be acquitted of that iudge and to be freed from that condemnation For of all burdens sinne is the heauiest of all afslictions it is the greatest of all paines it is the sharpest and often presseth downe to the gates of hell Wherefore such as feele gods mercy in their misery May cry out with the Prophet in the reioysing of their spirit Blessed is he whose wickednes is lightned and u hose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitse Againe let euery one be carefull to keepe the former conditions of the Couenant which are to loue him againe and our brethren for his sake and to walke in holines and righ eousnes before him all the daies of our life Our sauiour Christ directing our loue to our brethren and teaching that the ftreames there of shoulde slow vnto our enemies she weth that if we loue them which loue vs the Publicans doe the same and if we be friendly to our brethren onely this is no singular thing Behold what loue the father
hath giuen vnto vs that we should be called the sonnes of god he loued us gratiously and free'y he loued vs when we were enemics nvto him and spared not his owne sonne but gaue him to death for vs all doe not these thinges deserue loue againe are we not bound to shew duty for these mercies and loue to our brethren for this loue of our God and yet many regard neither these blessings of god neither to walke in vprightnes of hart before him Chap. 15. Of the third vse of a Sacrament THus much of the second vse the third vse of the Sacraments is to be badges and markes of our Christian profession that therby one of vs should acknowledge an other to be of one houshold and of one family of one society and as it were birds of one feather For heereby we doe manifest whose we are whom weserue to what house we belong and to what people and church we are thereby gathered into one religion and distinguished from other sects we are gathered into one church and knit together in one as Eph. 2. Remember that ye being in times past Gentiles in the flesh and called vncircumcision of them which are caled circumcision in the flesh made with hands ye were at that time without Christ without God without hope but now in Christ Iesus ye which once were farre off are made neare by the blood of Christ. The Iewes by circumcision were distinguished from other people and the name of vncircumcifed was reprochfull they were accounted vncleane vnholy persons for the vncircum cised males wer to be cut off from the number of the people of god So by baptisme we are seperated from all other religions and are consecrated only to christian religion and such as continue vnbapti sed with contempt of that sacrament we take them not for our brethren nor for the people of god nor for members of his church because they refuse to take the sacrament of baptisme as the badge and cognizance by which they shoulde be known such as are Athiests Infidels Sarazens Turkes Persians Moores Iewes and other nations that want this mark to be discerned to belong to the family of christ Christ Iesus sending out his Apostles bad them teach and baptize the Gentiles to whom he directed them therefore where the word and Sacraments are there is a church and congregation of the people of god And he that beleeueth and is baptized shall be saued And hereunto commeth that saying When the Apostles had exhorted the people to amend their liues and to saue themselues from that froward generation Then they that gladly receiued the word were baptized and they continued in the Apostles doctrin and fellowship and breaking of bread and prayers and the same day there was added to the Church three thou sand soules Thus we see that by the sacraments as by certaine bandes and chains God knitteth and bindeth his people to himselfe and keepeth them in his couenant least they shold fall away to infidelity And the people are warned that by these outward signes they differ from the barbarous and vnbeleeuing gentiles and consequently should indeuour and prouide that they likewise differ from them in those thinges that are signified by those signes This osfereth to our considerations very good vses First heereby we are put in mind of our dignity and excellencie Such is our priuiledge and prerogatiue that we do bear the badges of christ our Lord. How do men in this world desire to weare the cloath and shroud themselues vnder the badges of great persons of countenance to protect them how much greater preferment is it to be the seruants of Christ to be gathered vnder his wings and to be his disciples whose seruice is perfect freedome and protection from all euils and whose badges are instrumentes of his sauing graces If this be the glory of the faithfull let vs seeke to maintain our dignity and freedom according as Iohn teacheth Beholde what loue the father hath giuen to vs that we shoulde be called the sonnes of god for this cause the world knoweth you not because it knoweth not him And againe in his gospell As manie as receiued Christ to them he gaue prerogatiue to be sonnes of God euen to them that beleeue in his name which are borne not of blood nor of the flesh nor of the wil of man but of god Whereas on the other side the estate and condition of vngodly men is base vile miserable and contemptible they liue to themselues and to sinne they die to iudgement and condemnation What can be more fearfull what can be more wretched Secondly if we weare the cloath and badge of Christ then we must be bold in the faith and holde out our profession notwithstanding dangers and fear of death For we serue one that is able to beare vs out We see how men belonging to those that are of high place are many times imboldned ther by in lewd practises How much more ought we that haue learned christ to be incoraged in the faith and not to shrink back for fear of offence This was the commendation of the church of Pergamus I know thy works and where thou dwellest euen where Satans throne is and thou keepest my name and hast not denied my faith euen in those daies when Antipas my faithful martir was slaine among you where Satan dwelleth So Christ our sauiour taught his disciples Whosoeuer shal confesse me before men him 〈◊〉 I confesse also before my father which is in heauen But who soeuer shal deny me before men him wil I also denie before my father which is in heauen Wherefore this condemneth those that say I will keepe my conscience to my selfe none shall know my religion but God and my selfe I will not be to forward for feare of after reckonings nor any way countenance such as be forward These men while they suppose to keep their religion to themselues do indeed proclaime openly that they are of no religion For if they did truly beleeue in their harts they would likewise confesse with their tongues according to the saying of the Apostle If thou shalt confesse with thy mouth the lord Iesus shalt beleeue in thine hart that god him raised from the dead thou shalt be saued for with the hart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation And the Apostle Iames teacheth vs to trye faith by workes as gold by the touchstone Chap 2. Shew me thy faith by thy works and I wil snew thee my faith by my works So then let vs not be ashamed of the Gospell of Christ Which is the power of God to saluation to euerie one that beleeueth and not shrink for troble as deceitfull cloath in the wetting least our maister be ashamed of vs before his father and the holy Angels Th'rdly if the Sacraments be as badges to shew foorth our profession then it
without sinne deceiueth himselfe and there is no truth in him This corruption of our nature that hath taken hold on all mankind for there is none that doth good no not one must be mortified and the new man which is spiritual regenerate by the holy ghost must be quickned Repentance therefore consisteth in an inward sorrow for our sins in an hatred of thē in suppressing the corruptiōs of nature in a purpose to obey God in a care to sorsake our sins in confessing the greatnesse of them in condemning our our selues for them in acknowledging the desart of them in an holy indignation anger against our selues that we haue beene so carelesse in looking to our owne waies in fearing least we runne into the same sins againe in desiring euer heereafter to please God and to walke more carefully before him in zeale touching the seruice of God and in taking reuenge sometimes and punishment vpon our selus for former offences For wee confesse plainely and deny not but some outward penalties and chastisements of the body may be vsed do please God not of themselues but because they are profitable meanes and good helpes to further and forward true repentance As for example he that hath offended grieuously in surfetting drunkenes and hath great heauines of hart sorrow of mind that he hath sinned against so gratious a God and mercifull father may prescribe appoint to himselfe without appearance of superstition or error of satisfaction or opinion of 〈◊〉 some fasting or abstinence for a certaine time that he may be better fitted to gods seruice and further strengthned against those sinnes into which he is fallen This doctrine we receiue as the doctrine of Christ and agreeable to the prophets and Apostles as appeareth 2 Cor. 7. where Paule setteth downe the effects or fruites of true repentance Now the question ariseth betweene the church of Rome and vs whether this repentance which is a dying to sinne and a walking in newnesse of life and whether reconciliation to the church and absolution from sinne be a Sacrament of the new Testament institvted by Christ to assure his sauing graces to vs Wee answere it is not First it was in time of the old Testament from the beginning of mans fall and transgression it was continually preached and published by the prophets and therefore before Christes comming in the flesh and cannot be a sacrament of the new Testament Secondly it wanteth an outward signe such as water in Baptisme such as bread and wine in the Lords supper now euery Sacrament must haue an outward element and signe to represent the spirituall grace therefore penance can be no Sacrament Thirdly it hath no word to commaund it no particuler promise of God which is the chiese stay and staffe of a sacrament Bellarmine affirmeth that Christ instituted the sacrament of penance when he breathed vpon his Apostles after his resurrection and said vnto them Receiue the holy ghost whose sinnes ye remit they are remitted and whose sinnes ye retaine they are retained And he saith the words of absolution are the signe and that remission of sins is the the promise of grace which is signified For answer to this assertion I would gladly aske this question whether the apostles had this ministeriall power to forgiue sinnes to repentant sinnets when they baptized to remission of sins If this power were heere first instituted and giuen vnto them Do they not by tying the authority of remitting finnes to this time make their baptisme of none effect Besides we haue shewed that it is not sufficient to haue a sound of wordes that may be heard to make an outward signe there must be a visible signe that may be seene to warrant a sacrament Now to make a Sacrament without such a signe were to make a sacrament without a sacrament Lastly as they take and vnderstand penance it is neither sacrament nor sacred it is neither holy signe nor holy thing it is neither an institution of God nor any way of God For they mean not thereby amendment of life or inward sorrow griefe of minde for the life past which is sometimes testified by weeping and mourning by sackcloth and ashes by fasting and humiliation but they vnderstād by penance 〈◊〉 external discipline satisfaction for our sinnes to God by our owne sufferings that wearing of sackcloth sprinkling of ashes chastising of the body whipping of the flesh putting on rough apparel lying on bourds and hard places abstaining from flesh and aflicting our selues by such outward exercises are a paying of the paines due to sinne part of amendes made to Gods iustice and meritorious before him This punishment this penance these penalties we abhorr as an horrible blasphemy against the blood of Christ which is the onely satisfaction to God for sinne For if we satisfie for our selues then hath not Christ satisfied for vs nor payed the price due vnto our sinnes Besides they charge God the father with iniustice in that hauing laid the guiltinesse of our sinnes vpon his owne sonne and punished them in him they make him not satisfied with that punishment but to exact the debt of vs againe for which his sonne as our surety hath fully and sufficiently answered as Esa. 53. He is punished for our transgressions he is bruised for our iniquities the chastisement of our peace is lated vpon him and by his stripes we are healed the Lord maketh the punishment of vs all to light upon him Likewise the Apostle Iohn saith The blood of IESVS CHRIST doth purge us from all sinne And in the Reuelation he addeth Christ hath washed vs from our sinnes in his blood Whereby we see we are taught to beleeue that we are pardoned and reconciled to God not through our owne satisfaction not for our owne workes not by our owne sufferings but onely through the death and blood sheading of Christ. Wherefore their penance is to be acknowledged to be sacriledge and accepted as a Sacrament Chap. 19. That Matrimony is not a Sacrament THe Counsell of Trent vnder Pius 4. Sess. 8 decreeth If any shall say that Matrimony is not truely and properly one of the 7. Sacramentes instituted by Christ but was brought in by men into the Church and doth not conferre grace let him be accursed Heereby they would seeme to set forth the dignity of marriage aboue vs seeing they lift it vp into the number of the Sacraments of the Church Yet as a lyar seldome agreeth with himselfe they complaine that we too highly magnifie the married estate and themselues cannot abide it in their clergy because for sooth it is written Be ye holy for I am holy they which are in the flesh cannot please God Marriage therefore is too holy an ordinance for their vnholy cleargy inasmvch as they teach in this point the doctrin of deuils and are led by the spirit of error that forbid marriage which God hath left free We confesse touching
spitituall priests and a spirituall priest-hood to offer vp spirituall sacrifices of praise and thanksgiuing vnto God as appeareth Reuel 1. 6. Christ hath washed vs from our sinnes in his blood and made vs kinges and priests vnto God euen his father And the Apostle Peter in his first epiftle chap. 2. saith Ye also as liuely stones be made a spirituall house an holy priest-hood to offer vp spiritual sacrisices acceptable to God by Iesus Christ. And again afterward Ye are a chosen generation a royal priest-hood an holy nation a people set at liberty that ye should shew forth the vertues of him that hath called you out of darkenesse into his marueilous light Whosoeuer bringeth in another priest-hood then this maketh new priests abolisheth as much as in him lyeth the priest-hood of Christ. Againe what will they say of offices and dignities in the Church greater then these the office of pope of cardinall of patryarch and the rest of that vnholy hierarchy Will they discharge and cut off these from being sacraments aduance the baser orders of hedge priests and dombe deacons to so high a dignity What Do they abase and disgrace those greater places and thinke their popes and cardinals not worthy of that honor and authority or do they thinke this Sacrament to vile and base to agree to those princelike dignities of the church Or dare they preferre their priest-hood their readers their decons there doore-keepers their dog-keepers and the rest of that rabble before the pope dome the cardinalship the Patryarchship Is not this high treson against their holy father petty treason against the cardinals and other of that generation Lastly Sacraments must haue an outward element and word of institutiō as hath been often declared proued but their orders haue neither outward element nor word of institution therfore orders are no sacra Seeing therfore they can shew no materiall signe added to the promise nor gratious promise added to the signe there can be no sacrament of orders to seale vp and assure any mercy of God granted vnto vs. To omit that reason which we might 〈◊〉 vpon them namely that orders are peculiar proper to the ministry and are no sanctified instrument aply any general and common grace of the Church Wherefore asmuch as orders haue neither outward signe nor promise of grace nor institution from Christ but disgrace the higher dignities of their Church and ouerthrow their owne chosen number of seauen Sacramentes we conclude necessarily from these premises that orders are no Sacrament Chap. 21. That extreame vnction is no Sacrament THe last faigned Sacrament is the last annoynting as they call it performed by the priest in extreamety where by they teach that God assureth forgiuenesse of sinnes and promiseth ease of bodily disease if it be so exped ent if not the saluation of the soule in the life to come They vse this forme of words By this holy anoynting and his most holy mercy God doth forgiue thee whatsoeuer that hast offended by seeing hearing smelling tasting and touching This vnction cannot be a sacrament for sundry causes First themselues confesse that it hath not his institution from Christ. For the Rhem'stes in their heretical Annotations vpon Mar. 6 confesse that there is onely a preparation vnto it And Peter Lumbard saith It was instituted by the Apostle Iames. By this doctrine Christ should onely be a preparer of sacraments not an appointer a beginner not a finisher of them Now these men are all accursed by the Conuenticle of Trent If any man shad say that the sacraments of the new law were not all instituted by Iesus christ let him be accursed Again the place of the Apostle Iames maketh nothing for this sorged sacrament for there is a great difference contrariety betweene the anoynting that Iames speaketh off and the popish anealing Their priestes haue not the miraculous guist of healing whereof this 〈◊〉 was an outward signe in the primitiue church which custome afterward ceased when the 〈◊〉 of healing ceased being for a time granted to the church for the credit of the Gospell As then the guist was temporall and for a reason so must the signe bee of the same standing and continuance and the gift being taken from the church if the signe should remaine in vse and practise it should be but a lieng signe For by the same reason the brooke of Siloam the poole Bethesda the clay and 〈◊〉 which were sometimes vsed in healing the diseased might be accounted sacramēts as wel as this being all signes of healing for a certaine season as also annoynting with oyle was for the first times of the church while it was in planting Thirdly the Apostle would haue al sick persons anoynted these do anoynt with their greazy oile onely such bodies as are in manner halfe dead euen while they lie in extremity and the life is striuing to come forth The Apostle would haue all the elders called but one Masle-priest only with them bringeth the box and annoynteth the sickman The Apostle assureth health to all that are thus annoynted as I am 5. The prayer of faith shall saue him that is suke and the Lord shal raise him vp So also Mark 6. They cast out many deuels and they anointed many that were sicke with oyle and healed them whereby we see that restoring and recouering of health was certainely promised to folow the anointing But not one among many receiueth health after their popish anealing The Apostle speaketh of bodily health of the guift of miracles and of common oyle they prattle of forgiuenes of sins of a common and continuall gift of charmed and consecrate oyle and balme whereof notwithstanding can none be found of bowing their knees and saluting it saving Hailholy oyle haile holie oyntment haile holy balme nay which is more blasphemous their oyle they call The oyle of saluation which is to renounce saluation by Christ and to deny the holy spirit to sanctifie the people of God Furthermore euery sacrament must haue a word of institution but the wordes which they vse in anealing are a strange saluation of a dumbe and deafe creature not warranted nor founde in scripture as the words of consecration in the true sacraments are and therefore we cannot receiue it for a sacrament but must account it an apish imitation and a popish tradition Moreouer we haue proued before chap. 8. that the element is consecrated when the sacrament is ministred by praying thanksgiuing eating and drinking deliuering and receiuing breaking and pouring out blessing and reciting the institution therfore the oyle halowed long before by the Byshop heated with breathing vpon it charmed with much murmuring saluted with bowing of the knee and other like trumperies that hallowing I say is fond superfluous and superstitious Lastly the effect and vertue of a Sacrament is spirituall grace in Christ but extreame vnction hath no spirituall grace in Christ sealed vp for the Apostle ascribeth
not the forgiuenes of 〈◊〉 to the annointing with oyle but to the prayer of faith Acknoledge saith he your faults one to another and pray one for another that ye may be healed for the prayer of a righteous man auaileth much if it be feruent And again The praier of faith shal saue the sick and the lord shal raise him vp and if he haue committed sins they shal be forgiuen him Wher we see that the effect of pardon is ascribed to the force of prayer therfore extream vnction is no sacra and so this greazing houseling annointing is to be abandoned of the people of God What then wil some say do you leaue the sick without al comfort and consolation No we visit the sick among vs and although we do not housse and annoint them with material oyle wee annoint them with the precious oyle of the mercy of god we instruct them how to prepare themselues to leaue the world to depart this mortall life and to strengthen themselues in the assured hope of euerlasting life Wee say dear brother God sendeth his messenger death to summon and arrest you to come into his presence Al the children of Adam are dust and to dust they must return Man that is borne of a woman is of short continuance and full of trouble he shooteth forth like a Flower and is cut downe he vanisheth also as a shadow and continueth not Death is common to all flesh it is appointed to all men once to 〈◊〉 It is the gate throgh which we must enter into heauen If we would liue for euer we must die for the way to liue eternally is 〈◊〉 to die Though the time be vncettaine where or how we shall dy yet nothing so certain as that we must dy we know not how soone This must not seeme strange vnto you for the whole life of a Christian should be nothing but a meditation of death being the end of all flesh we should make account of euery day of our life as if it wer the instant day of our death You must consider that nothing befalleth vs by chance or fortune al things are ruled and guided by the soueraigne prouidence of almighty God all the hairs of our head are numbred not one sparrow falleth to the grounde without the wil of your heauenly father humble your selfe therfore vnder his mighty hand he conecteth euery child whom he loueth My son despise not the chastening of the Lorde neither faint when thou art rebuked of him for whom the L. loueth he chasteneth and he scourgeth euery son whom he receiueth Heerby then God tryeth and proueth your obedience patience and faith as we see in the example of Iob who praised the name of God in all his miseries and if the Lord woulde kill him he would not cease to put his trust in him We exhort them to set their houses in order before they dy thereby to cutte off hatred and contention and to staye quarrels and suites after their departure whereby oftentimes more is spent then was left then to forget the world and the things of the world and wholly to giue themselues to the meditation of the life to come where this corruptible shall put on incorruption and this mortal shal put on imortality according to the exhortation of christ and his Apostles in many places as Mat. 6. Seeke ye first the kingdome of God and his righteousnesse and all thinges shall be ministred vnto you And 1 Cor 7. This I say brethren because the time is snort heereafter that both they which haue Wiues be as though they had none and they which weep as thogh they wept not they that reioyce as tho they reioysed not and they that buy as though they possessed not and they that vse this world as though they vsed it not for the fashion of this world goeth away And the same Apostle Our conuersation is in heauen from whence also we looke for a sauiour euen the Lords Iesus Christ who shall change our vile 〈◊〉 that it may be fashioned like vnto his glorious body according to the working whereby he is able to subdue all things vnto himselfe So 2. Cor 4. c. Therefore we faint not but though our outward man perish yet the inward man is renewed daily For our light affiction which is but for a moment causeth vnto us a farre more excellent and an eternall weight of glorie while we looke not on the things which are seen but on the things which are not 〈◊〉 for the thinges which are seene are temporall but the things which are not seene are eternall For we know that if our earthlie house of this tabernacle be destroyed we haue a building giuen of God that is an house not made with hands but eternall in the heauens for therefore wee sigh desiring to be cloathed with our house which is from heauen because if we be cloathed we shal not be found naked And the wiseman Eccle. 1. Vanitie of vanities saith the Preacher vanitie of vanities all is vanitie I haue considered al the works that are don vnder the sun behold al is vanitie and vexation of spirit So 1. Ioh. 2. Loue not this world neither the things that are in this world If any man loue this worlde the loue of the father is not in him for al that is in this world as the lust of the flesh the lust of the eies and the pride of life is not of the father but is of this world and this world passeth away and the lust thereof but he that fulfilleth the wil of God abideth euer And the same in his reue lations I heard a voice from heauen saying write the dead which die in the Lord are fully blessed euen so saith the spirit for they rest from their labors and their workes follow them They shal hunger no more neither thirst anie more 〈◊〉 shal the Sunne light on them neither anie heat for the lambe which is in the midst of the throne shal gouern them and shal lead them vnto the liuelie fountaines of Waters and God shal wipe awaie al teares from their eies Moreouer we put them in minde to examine themselues and their liues passed how they haue offended God and their brethren and admonish them to make an humble and harty confession of their sinnes to God that that they haue not liued as they ought to doe to be sorry and greeued for the same and to promise ammendement of life if they recouer Thus the faithfull haue done as we see in Dauid Psalm 51. Haue mercie vpon me O God according to thy louing kindnes according to the multitude of thy compassions putte away mine iniquities I know mine iniquities and my sinne is euer before me against thee against thee haue I sinned and done euill in thy sight that thou maiest be iust when thou speakest and pure when thou iudgest Behold I was borne in iniquity and in sinne
the father of the sonne and of the Holy ghost the inward clensing of the sonle by the blood of Christ is represented This description of baptisme is to be opened and farther expounded vnto vs wherein fiue pointes are to be considered of vs. First it is called the first Sacrament both in respect of the other Sacrament of the Lords supper and because when the nations were conuerted to the saith and beleeued in the name of Christ they were immediatly baptized as we see the practise of the church Act. 2. 4. and Chap. 10. 47. and Ch 8 12. Where after embracing the faith we see the partaking of baptisme and the sealing vp of their conuersion Againe it is said there must be an outward washing of the body with water because the Apostle declareth therby the nature of a sacrament of baptism Eph 5. Calling it the washing of water through the Word and it hath a iust proportion or relation to the spirituall washing of our newe birth Tit. 3 5. being also called the baptisme of repentance and amendment of life for remission of sins Dipping into the water is not necessary to the being of a sacrament sprinkling of water is not necessary to the being of a Sacrament but wetting and washing with water is necessary to the being of a Sacrament Now whether the whole body should be washed or the face only and whether it should be done once or thrice is not greatly materiall but left indifferent to the church to decree and determine what shal be thought fittest to be receiued and practised Thirdly it is added in the former description that baptisme is once onely to be administred For as in naturall generation man is once onely borne so it is in spirituall regeneration And as circumcision was once only receiued in the flesh whereby the fore-skin was circumcised so is Baptisme once onely to be administred not oftentimes to be repeated Wherefore the Apostle Eph. 4. saith There is one baptisme one faith Againe Christ willed the Apostles to minister Baptisme not Baptismes Lastly in baptisme the death of Christ is represented and he died but once so that as his death was not to be repeated no more is baptisme to be reiterated Fourthly the forme and manner of doing is said to be Into the name of the father and of the sonne and of the Holy-ghost Wherby is ment that we haue fellowship with God in three persons as a wife hath with her husband who passeth into her husbands name to be subiect to him to obey him to acknowledge and call vpon him to worship no other god but the true Iehoua This therfore is not to be vnderstood onely of vsing the name of the Trinity in baptizing but by it also is ment that the persons baptized are receiued into the grace and fellowship of God to become his people and to be pertakers of his couenant to their spirituall comfort Lastly in the description before remembred it is affirmed that the outward washing of the body Representeth the inward clensing of the soule by the blood of Iesus Christ. This appeareth expresly Gal. 3. All that are baptized into Christ haue put on Christ. And Titus 3. 5. 6. According to his mercy he saued vs by the washing of the new birth and the renewing of the Holy-ghost which he shed on vs aboundaintly through Iesus Christ our sauiour So also the same Apostle We are 〈◊〉 with him by baptisme into his death These testimonies out of the word of truth do euidently teach that this is the principall scope and end of Baptisme to assure our consciences by externall washing of the inward clensing of our soules by the blood of Christ for remission of sins This being the discription of baptisme let vs see what good vses may be made therof and euery part in order as they haue beene laid before vs. And first touching the first point mentioned before in the description that Baptisme is the first Sacrament This teacheth that such as are gained to the faith children of such as are in the profession are immediately to he baptized So was the Eunuch when he was instructed so was Paule when he was conuerted so were the Iewes when they repented And indeede this is a true saying that men cannot be incorporate into any religion whether it be true or false vnlesse they be combined together by some communion and fellowship of visible Sacraments Again Is baptisme the first Sacrament of the new Testament Then it followeth that he which is not baptized is not to be admitted to the Lords table he that hath not receiued the first Sacrament is not to bee made partaker of the second As in the old testament circumcision was the Sacrament of entrance and admission and none was admitted to eate the Passouer but such as wer circumcised as we see Exod. so none hath this right and priuiledge to come to the supper of the Lord vnlesse first they be entred and the doore opened to them by baptisme For a man must be knowne to belong to our family and houshold before he presume to eat of the childrens bread that belongeth not to strangers Touching the vse of the 2. point to wit that there must be washing with waters we learne that washing with water is of the necessity of baptisme Indeed ther may be a washing without baptisme but ther can be no baptisme without washing The washing of water through the word So that this washing is necessary because of the fit similitude that is between it and our regeneration or new-birth The water is apt to clense vs leaueth no silah behind so is our iustification 〈◊〉 sanctification repressented by the blood of christ as shal be cōsidered Therfore such as vsed sand or blood or such like matter not fit for washing did not indeed baptize but horribly prophane the Sacra of baptisme The third point in the description is that baptisme is once onely to be administred which affordeth vnto vs these three vses First it sheweth a difference between it and the Lords supper The Apostle Paule speaking of the supper of the Lord saith As oft as ye shal eat this bread and drinke of this cup and Christ our sauiour Do this as oft as ye drink it in remembrance of me therfore it must be often receiued of the church But baptisme once ministred is not againe to be repeated As we are once onely borne into the world but after our birth are dayly nourished so we are but once baptized but there is continuall vse of the Lords supper where at we are fed to eternall life Secondly this teacheth that all rebaptizing is vnlawful as we see by the examples of the Apostles who baptized not the beleeuers and members of the church the second time For Act. 2. it is noted that such as beleeued the gospel continued in the apostles doctrine in fellowship in breaking of bread prayer but not
the administration of baptisme and truely performe that which is out-wardly figured and represented Heere heauen was open which for our sinnes was shut against vs heere the spirit descended in the visible forme of a doue vpon Christ to signifie vnto vs that being deliuered from the terrors of sin and iudgement we are at peace with God the voice of the father is heard from heauen saying This is my sonne in whom I am well pleased All these things note out the speciall force and dignity of this Sacrament It is not therefore to bee administred in a corner of the Church with three or foure persons present to witnesse the baptisme the rest of the body of the congregation being departed but in the face and open view thereof forasmuch as God to deliuer it from contempt hath giuen it visible markes of greater honor The Apostle saith 1 Cor. 12 Our vncomelie partes haue more comlinesse on for our comely partes neede it not but God hath tempered the body together and hath giuen more honor to that part which lacked As God hath delt with our bodies so hath he done in this sacrament That which is most subiect to contempt dishonour and disgrace God hath lifted vp with sundry excelent preheminences and prerogatiues as we haue seene in Christs baptisme And albeit there be a difference in the person baptized yet there is none in the substance of the baptisme Seeing then god so highly esteemeth of this ordinance it serueth to conuince to accuse and to condemne their carelesnesse and negligence that refuse to be present at baptisme or if they vouchsafe to bee present for a while departe before the end of the whole action and rushe out of the church before the name of God be praysed and the whole worke finished and concluded with prayer as it was Luk. 3. It came to passe as all the people were baptized and that Iesus was baptized and did pray the heauen was opened And Act. 22 Arise and be baptized and wash away thy sinnes in calling on the name of the Lord. Wherefore we are not to departe before god hath be ene prayed vnto and praysed for his benefits The Apostle chargeth that all things in the church be done in order and comelinesse Now what can be more comely and conuenient then that the Churches begin the exercises of their holy religion together and end them together Forasmuch as nothing is done in the assembly which tendeth not to the edification of the whole body Lastly if in euery true baptisme there be outward and inward parts vnited each to other then the baptisme of lohn and of Christ are in nature and substance all one Contrary to the doctrine of the Trent-councel that teacheth If any shal say that the baptisme of Iohn hath the same force with Christs baptisme let him be accursed Although it be no matter of faith nor greatly necessary in theâ—e daies to despute of Iohns baptisme seeing no man or woman is now baptized the rewith yet we will shew the truth of this point out of the Scriptures that they are al one in substance and effect not of any other kind nature For first Iohn preached the baptisme of repentance to remission of sins they haue therfore the same doctrine the same word the same promise the same repentance the same forgiuenesle of sinnes as they had the same outward element of water And the Apostle teacheth that there is One body one spirit one hopeof the calling one Lord one father one faith and one baptisme 2. The baptisme of Iohn was consecrated and sanctified in the person of christ for christ was baptised with the baptisme of Iohn 3. It may appeare as we wil proue Ch. 4 that Iohn 〈◊〉 in the name of the blessed trinity Fourthly neither Christ nor his Ap. rebaptized any that wer baptized by the ministry of Iohn Apollos did know onely the baptisme of Iohn he is taken instructed farder in the faith and waies of the Lord but we read not that he was baptized again 5 if Iohns baptisme were not the same with our baptisme it would follow that CHRIST was baptized with another baptisme then we are and that our baptisme was not sanctified in the person of CHRIST which taketh away our comfort and consolation that we which are the members of CHRIST haue one and the same baptisme with our head Sixtly if the baptisme of Iohn were not one with the baptisme of Christ heere by the errour of the Anabaptistes should be confirmed for such as were baptized of Iohn should be rebaptized Seuenthly the Apostles themselues should not be truely baptized for they no doubt were baptized of Iohn some of them being first his Disciples otherwise they should be vnbaptized For Christ with his owne hands baptized none as ap peareth Ioh. 4 1 2 and it is not likely that one of them baptized another yea they should baptize other into another baptisme then themselus had receiued Last of all Christ himselfe testi fieth that the baptisme ministred by Iohn pertained to the fulfilling of righteousnesse Math. 3 15 and Luke testifieth that the publicans and people being baptized of him iustified god but the Pharises dispised the counsell of god against themselues were not baptised Wherfore seeing Iohn bpatised with water in the name of the Trinity to remission of sins and that the blessed Trinity was present thereat we conclude his baptisme was the same with ours onely heerin lyeth the difference in the circumstance of time Iohn baptised in christ that should suffer death and rise againe we baptise in the name of Christ already dead and risen againe to life Against this euident truth directly confirmed Bellarmine the Iesuite taketh diuers exceptions and maketh many obiections all which stumbling blocks lying in the way wherat many stumble are to be remoued before we conclude this chapter For he reasoneth thus The baptisme of Iohn was instituted by Iohn himselfe not by Christ he was not the minister onely but the author thereof therefore it was no Sacrament at all especially of the new Testament and consequently not the same with the baptisme of christ I answer we must consider in this reason the base and vile account that the Iesuites make of Iohns baptisme they make it an idle and vaine Ceremony without fruite or force and no Sacrament or seale of heauenly grace Againe if Iohns baptisme were no Sacrament then CHRIST which receiued no other outward Baptisme receiued no Sacrament and we should be baptised with an other 〈◊〉 then Christ was Furthermore shal we heare with patience and hold our peace when these Iesuites or 〈◊〉 Iebusites 〈◊〉 enemies of the people of God belch out their 〈◊〉 and blot Iohns baptisme out of the 〈◊〉 of sacraments and admit 〈◊〉 〈◊〉 false and 〈◊〉 Sacraments of 〈◊〉 Penance Orders Matrimony and 〈◊〉 〈◊〉 Lastly what intolerable boldnes or blindenesse is there in these bayards
sword in vaine Was it not that Phinehas was stirred vp and called of God to do execution but Ioah was stirred vp by the Diuel to see and to seeke his owne reuenge Was it not that Peter was a priuate man to whome God had saide Thou shalt not kill but the Magistrate is ordained of god to whom he hath saide Thine eye shall not pitty him whom I haue appointed to die Wherfore there is more to be marked of vs then the deede that is done seeing the same deed performed by a person that hath a calling is liked and lawfull the which done without a calling is vngodly and vnlawful This truth is so plaine and apparent that the Heathen poet doth acknowledge it Duo cumidem faciunt saepe vt possis dicere Hoc licet impune facere huic illi non licet Non quod dissimilis res sit sed is qui facit That is Though two an act attempt in substance one as doth befal Yet one we oft as lawfull like th' other vnlawfull call Not that the deed is differing the doer is all in all So then to say that a woman may minister baptisme in cases of necessity is all one as if a man should say that if ther be no iudge or magistrate at hande that will do his duty in executing iustice against murtherers and malefactors that then a priuate man may take vpon him to draw the sword out of the sheath to strike osfendors But as a priuate man flaying a murtherer hath himselfe committed murther and not executed iudgement because he had no calling or commission thereunto so such as without any warrant haue taken in hande to baptise haue made a prophane washing and not administred any Sacrament of the Lord. Lastly if it be not materiall who baptise then if the friends or neighbours meeting together after the birth of a child should carry the childe to the church ro be baptised and solemnely dedicated to Christ that died on the crosse if a priuate person preuenting their purpose cast water on the infant and with all vse the wordes of institution the childe should by this imagination be baptised and be carried no further to the minister Or if no man of purpose poure on water but it dash at vnwares vpon the face of the child or if a shower of raine fall from Heauen and a priuate person speake the words of institution it should likewise be baptisme Nay which is more vnreasonable and absurd if it were ministred by a boy playing and in sport if it were ministred by a foole or a mad man if it were ministred by one that were not himselfe baptized if it were by a Turke or infidell that is a sworne Enimy by profession to baptisme and to them that are baptised yea if it were ministred by an Athiest that holdeth there is no God yet it should be by this opinion a good lawfull and perfect baptisme But seeing this cannot be so we are not onely to obserue what is the deed done but to consider who is the doer and to prouide it be done by the minister warranted by the church and called of God thereunto Before we come to the vses heereof we will answere an obiection from the example of Zipporah the Wife of Moses who in case of necessity circumcised her sonne and God departed from pursuinge her husbande to the death for omitting thereof To this we may answer that we must liue by lawes not by examples which haue no warrant The question is not of the fact but of the lawfulnes of the fact Againe there is a difference betweene circumcision and baptisme For this falling out before the law was more lawfull when circumcision was left more at liberty yea vnder the law there was no speciall commaundement giuen to the priestes to circumcise which should tye it to the priesthood But Christ in the gospell hath apointed the same persons to be preachers of the gospell and Ministers of the sacramentes Moreouer inasmuch as shee did it not in the absence but in the presence of her husband and inasmuch as her hart was not vpright but filled with Anger against GOD with indignation against her husband with murmaringe and frettinge againste the institution of circumcision castinge the fore-skin with great disdaine vpon the earth regarding nothing lesse then to performe a good duty to God railing vpon and reuiling Moses the act cannot be lawfull or aproued Furthermore it doth not appeare out of the scripture that Moses was sick as some pretend but it is most probaple and likely that Zipporah wanting discretion but not presumption through her boldnes and hastines preuented Moses and aduentured on the worke before the prophet coulde prepare himselfe vnto it Neither may we by the sequell and successe conclude the lawfulnes of her deed as Bellarmine doth because the Angell ceased from vexing him that therefore god was pacified pleased and appealed towarde him For the Heathen man condemneth such as measure actions by the euent as by a false rule and deceitfull measure We see oftentimes euill workes prosper and euill workes speede well in this world The Assyrians that halted in the worship of God and mingled his honor with Idols were deliuered frow the lyons that deuoured them yet their corrupt and consused religion pleased not God Wherefore we conclude that whereas this Woman administred circumcision her example must not be drawn into imitation Now as the truth is plaine and euident so the vse is profitable and comfortable First if the minister be one outward part of Baptisme then he must be ready and carefull to performe his duty which is to wash the vncleane body with water in the name of the father of the sonne and of the Holy-ghost to call vpon God and to follow the institution of Christ as it is left in the scripture for his direction For if there be the outward sign of baptisme as the matter of the Sacrament if ther be a party to be baptized which is the receiuer and if there he a minister to administer it yet vnlesse he performe his duty there can be no baptisme So then we must knowe that the actions of the minister are dubble first there is required of him a sanctifying of the water Sccondly a washing of the partie The sanctifying of the water is the seperation and appointing of it by the word and praier to this vse to signifie the bloud of Christ. The outward washing is a certaine pledge vnto vs of our inward washing by the blood and spirit of christ Secondly if it be the ossice of the minister to baptize then this giueth direction and instruction to the people to whom to repaire and resorte when they haue any children to be baptized It is required of them to haue recourse to the ministers as to the officers of god We see in the asfiairs of the common-wealth and in passing conueyances of houses of lands and of
other If then any should baptize otherwise then in the name of the Trinity or should name the sonne to be vnequall to the father or should deny the proceeding of the Holy-ghost or should baptize in the name of the Virgin Mary and the Saints this cannot be the Sacrament of baptisme instituted by Christ but a Ceremony made voide and frustrate by our owne inuentions Chap. 5. Of the third outward part of baptisme THe third outward part of baptisme is the element of water which is the matter whereof baptisme consisteth This truth is taught in diuerse places of the new testament Indeeds I baptize with water And Ioh. 1 because he should bee declared to Israell therefore am I come baptizing with water Knew him not but he that sent me to baptize with water he saide vnto me vpon whom thou shalt see the spirit come 〈◊〉 and tarrie still on him that is he which baptizeth with the Holy-ghost So Act. 8 36. As they went on their way they came vnto a 〈◊〉 ater and the Enuruch said See heere is water what doth let me to be baptized then he commaunded the chariot to stand stil and they went downe both vnto the water both Phillip and the Eunuch and he baptized him And chap. 10. Can anie man forbidde water that these should not be baptized which haue receiued the Holy-ghost as well as we Nothing is so apt to set sorth the blood of christ and his merits as water which is sit to clense and wash and leaueth no filth behind vpon the body by which outwarde worke Christ would haue vs feele the inward purging and purifying of the soule The vse of this outward part is three-fold First it teacheth that the minister may not baptize with any other liquor and element then with naturall common and ordinarie water whereunto answere the flood the red sea and the Iewish purifyings vnder the law The curious questions whether wanting water we may baptise with sande or water distilled and compounded came at the first from the dangerous and bloody opinion that they are damned which die vnbaptised If any demaund whether sweet waters and distilled may be taken and vsed or mingled with common water especially when children of such as are in high place are to be baptised sealed into the couenant therby to note a difference betweene person and person forasmuch as god hath listed vp the head of one aboue another I answere all power is indeede of god and we with hart and tongue do giue honour to whome honour pertaineth and feare to whome feare belongeth Notwithstanding all mixture of the water is mans inuention and an human tradition which in GODS woorshippe is not to be admitted Whatsoeuer is mingled with common Water is a corruption whatsoeuer the partie be that is baptised The Apostle teacheth that the church hath all one baptisme not one manner of baptizinge the poore and another of baptizing the rich Besides why might wee not allowe mixture of water with Wine in the Lordes supper as well as the mixture of compound water with common water in the sacrament of baptisme Furthermore if there might lawfully bee admitted a different manner of baptising the children of rich-men and the children of poore men then in the other Sacrament the like distinction might be receiued and so a finer kinde of breade be prouided for the richer sort by themselues and a courser sort for the poore by themselues which seperation the Apostle reproueth in the church of 〈◊〉 and calleth it a despising of the Church and a shaming of the poore For in the exercises of religion there ought to be no difference of persons for all are one in Christ Iesus and therefore the Noble Eunuch mentioned Act 8. was baptised by Phillip with ordinary water Now if no composition may be mingled then much lesse may any other signe be vsed and so the element clean chaunged and the ordinance of God altred for the church of God hath no liberty to bring any other signe in place of water If a man were baptised with sande with bloude with wine with milke with snowe with oyle and such lickor it is no baptisme at all but a meere voide and ydle action such a person must afterwarde be sprinkled or washed with water not that any should be rebaptized but because all persons should be once baptised the former action being meerely frustrate Although the forme of words be retained in the administration which our sauiour commandeth and the body be washed in the name of the three persons the father the sonne and the Holy-ghost yet if such an errour be committed in the matter that the signe be changed and another foysted in contrary to the precept of Christ and practise of the Apostles ther is a nullitie of the whole work the partie be-sanded or be-bloodied or oyled is erroneously and vnlawfully not truely and effectuallye baptised Nadab and Abihu are smitten with lightning from heauen for bringing strange fire into the tabernacle whereas they should haue taken of that fire which GOD had appointed though other fire would as well haue consumed the offering And are not all other elementes as strange fire that are brought into this sacrament beside water Or haue we greater liberty to change Gods ordinaunces in the gospell then the Iewes had vnder the Law When GOD appointed the burnt offering to be offered and commanded the people to bring either bullocks out of the heard either Sheepe or Goates out of the folde either Turtle-doues or young Pigeons from amonge the birds being thus limited and restrained might they bring an Asse or an Elephant or a Camell unto him might they cut osf a dogges necke or offer swines flesh before the Lord So whereas God hath ordained the sacrament of baptisme to be administred and hath willed it to bee done with water most common most vsuall most plentifull most fit most significant shall we take sand or saw-dust oyle or other element then god hath allowed The Lorde likewise threatning a generall dearth of Corne Wine and Oyle of which things many of their offeringes and oblations consisted sheweth that the priestes shoulde Weepe and waile because the Meat-offerings and Drinke-offeringes should cease But what neede was there either that the priests shoulde haue lamented or the offeringes haue ceased if they might haue vsed other elementes other signes or other matter then GOD approoued If they might haue taken water in steed of wine or Milke in stead of oyle Or if they might haue taken vncleane beastes in stead of cleane Or the Fishes of the Sea in steade of the Beastes of the fielde Or creeping thinges for their Offerings in steed of such as chewe the cudde and diuide the hoofe Nowe howe can it bee better Warraunted to vs to take oyle for Water then it was for them to take Water for oyle Againe heereby all Popish corruptions and mixtures brought into this
confession of the aduersaries which is strong against themselues to whome we may say as Christ sometimes did to that sloathfull person Thou euill seruaunt out of thine own mouth wil I iudge thee These make three sorts of baptisme of water of blood of the spirit whereby they consesle that the want of baptising with water is not damnable in all seeing that want may be supplyed either with shedding of their blood for the testimony of the truth or by spiritual regeneration and ingrafting into the body of christ To conclude do we desire the custome and practise of the church It is well knowne that in Thessalia the sacrament of baptisme was celebrated but once in the yeare namely at Easter In other places thrice in the yeare and sometimes not vntill the houre of their death when they were going the way of al slesh Constantine the great was the first christian Emperour yet was he not baptised till the time of his death And Valentinianus a christian Emperor died without baptism yet doth Ambrose giue him his due commendation and doubted nothing of his saluation Shal we do these good men these worthy Emperors these godly christians this wronge as to thinke they were damned who were the chiefe pillers and protectors of the Catholick religion Or if the churches aboue mentioned had holden this hard opinion that the want of baptisme was a signe of reprobation would they haue deferred it in the houre of death whereby sometimes they were 〈◊〉 or administred it at certaine times onely of the yeare True it is that custome is not to be followed neither the negligence of those byshops to be allowed but it teacheth thus much that in de ferring baptism they differed in iudgement from the new church of Rome and concurred in opinion with the reformed churches for which causes their practise is aledged The reasons vsed to maintain the absolute necessity of this sacrament to saluation are weak and not worth the answering First they obiect the threatning annexed to circumcision The vncircumcised male shall be cut off from his people To this I answere first God commandeth infants to be circumcised the eight day before which time they were forbidden to circumcise Wherfore infants that dy before the 8. day were not bound and obliged by this law And seeing there can be no transgression where there is no law they are not damnd because they are vncircumcifed seeing god calleth many out of this life before they were capable of this sacrament Againe the commination and threatning is not to be vnderstoode generally of all but of such as are growne vp not of children but of men as appeareth by the reason For he hath broke my couenant This cannot be applied to infantes who albeit they haue not actuall faith yet cannot be said to contemne grace to refuse the couenant to reiect the promises or to lie in infidelity hardnes of hart Wherfore it belongeth vnto those onely that being grown vp and come to yeares shall approue the negligence of their parents and will not suffer themselues to be circumcised Now as to Peter saiyng Thou shalt neuer wash my feet Christ answered If I wash thee not thou hast no part in me so to the Israelite that should haue said I will neuer be circumcised this threatning might fitly be applyed If thou wilt not be circumcised thou hast no part in God no portion in his blessing no assurance of his promises in this life or of his kingdome in the life to come Lastly to be cut off from the people doth not signifie to be condemned for euen the negligence and contempt of the Sacrament is pardonable wher repentance followeth as we see of such as cam vnuerently and vnworthily to the Lordes supper among the Corinthians who were punished with diseases and death it selfe yet the soule no doubt was saued in the day of the Lord. Sometime therefore that phrase of speaking signifieth temporall iudgements of God on men and their families for their wickednes Sometimes it signifieth the magistrates iustice inflicted on malefactors who beareth not the sword in vain which is expounded afterward Thou shalt surely kill him Sometimes it signifyeth to bee cut off from the bosome of the church which is done by the high and dreadfull censure or excommunication Whosoeuer eateth leauened bread from the first day vntill the seuenth day that person shal be out off from Israell the interpretation of which wordes is added verse 19. That person shall be cut off from the congregation of Israell So the Apostle speaketh 1 Cor. 5. Hee which hath done this thing should be put from among you that is from your company and fellowship as verse 13. Put away from among your selues that wicked man Thus we are to vnderstande the threatning in this place that such as contemne circumcision either themselues or allow the same contempt and negligence of others shall no longer be reckoned and reputed among the people of God but be seperated from them Againe they obiect Iohn 3. Vnlesse a man be borne of water and the spirit he cannot enter into the kingdome of God therefore say they it is necessary to saluation to be baptized This is the reason of Bellarmine and of others I answere first it is not necessary in this place by water to vnderstande materiall water but the grace of Christ purging and clensinge as water doth which interpretation may be gathred by conference of a like place Math 3 11. He shall baptise with the holy-ghost and with fire that is by the spirit of God which is as it were fire lightning our hearts with the knowledge of God inflaming them with his loue and purging them from euill affections So when we are said to be borne againe by water and the spirit he meaneth by the spirit shewing forth in vs the force power and property of Water as if hee should say we are borne of water which is the spirit as Ioh. 7 38 39. Again if it were ment of water in baptisme it must be vnderstood according to alike sentence Ioh. 6. Vnlesse you eate the flesh of the sonne of man and drinke his blood ye shall not haue life in you which must be vnderstood of such as are of yeares and growne in age And thus Innocentius the 3. in the decrees expoundeth it so doth Peter Lumbard maister of the 〈◊〉 So then if they will be tryed either by their owne Pope which is their holy father or by Peter Lumbard which is their grand-maister this place cannot be enforced against infants that die before they bee baptised but must be referred to men of greater yeares We reason not thus farre to iustifie and alow the sluggishnesse and neglect of carelesse parents vnder colour and pretence of this that the saluation of the child dependeth not vpon the participation of the Sacrament but to shew that if it cannot be obtained
as it ought to be desired or if by godlesse parents it be deferred and neglected yet saluation is not tyed and glued to the outward water Away then with he doctrine of the church of Rome touching the absolute necessity of baptisme and touching children that dye without it a beastly and bloody doctrine ioyned with rigour and cruelty full of error and feare vncharitable in it selfe presumptuous by entring into Gods secret iudgments impious by binding him to second causes ordinary means iniurious to thousands of poore infants discomfortable to al good parents blasphemous against the bottomlesse mercy of a gratious God who hath saide I will be thy God and the God of thy seede where he maketh a coueuant of saluation with vs and our children not adding any condicion of baptisme if it cannot be had as it ought to be If it cannot be had by the infant the spirit of God doth worke the effectuall knitting of them to the body of Christ by a secret working as pleaseth him instead of ordinary meanes For when our sauiour had saide Mar. 16 He that shall beleeue and be baptized shall be saued 〈◊〉 doth not adde contrariwise hee that is not baptized shall be damned but annexeth only He that beleeueth not shal be condemned Thus we haue shewed the malice and madnesse of Satan against poore insants and how he hath vsed proud and pestilent instruments to effect his purpose partly the Anabaptistes who deny Baptisme to their bodies and partly the Papistes who deny saluation to their soules for want of baptisme Chap. 6. Of the forth outward part of baptisme THe last outvvard part of baptisme is the body that is washed For we haue shewed before that the sacramentes without their vse are no sacramentes And albeit the word ioyned to the signe make a sacrament yet this presupposeth a minister to administer it receiuer to take it and then the rule is most certainely to be admitted Now whether the whole body should be washed or a part of the body whether it should be washed once or oftner whether it should be dipped or sprinkled we are neither curiously to enquire nor seriously to contend nor rashly to determine but rest in practise of the church and in the custome os the countrey as in a thing in it owne nature indifferent The dipping and plunging into the water vsed by Iohn Baptist and the Apostles in Iudea and such hote regions are not a necessary rule to bee drawne into imitation especially in these cold quarters and countries But let vs see who they are that haue right and interest in baptisme and who are capable of this Sacrament For not euery one without respect without difference without distinction is to be admitted to this priuiledge because they are not fit receiuers thereof If a minister should take the outward element and vse the word of institution baptizing in the name of the father of the sonne and of the Holy-ghost yet it can bee no Sacrament vnlesse the receiuer haue warrant and authority to receiue it If he should baptize a stone or an image or a bruit beast without reason and vnderstanding these are no fit receiuers heere is an apparant and flat nullity where by appeareth farther the truth of the former rule that besides the ioyning of the worde to the outward signe their is necessarily required a fitted person to be partaker of the sacrament as is more at large expressed book 3. Chap. 3. To proceed wee must know that the receiuers are such as are within the couenant and such as professe the truth whether in truth or not wee leaue to GOD that searcheth the heartes and raines let vs not iudge another mans seruant he standeth or falleth to his owne maister Againe such as are borne in the couenant are of two sortes First men and women of yeares secondly infants that are the seede of the faithfull For the faithfull do beleeue for themselues and for others as in bargaines they 〈◊〉 and contract for themselues and their heires after them for euer Although children cannot be saide to be saued by their fathers faith no more then to liue by the fathers soule inasmuch as the prophet teacheth That the iust shall liue by his owne faith yet the faith of the parents maketh their children to be counted in the couenant who by reason of their age cannot yet actually beleeue as they that want all knowledge and vnderstanding not discerning the right hand from the left Euery man liueth this temporall life by his owne soule so euery man liueth the eternall life by his own faith True it is baptis me is a common seale But as all haue not interest to the pasture herbage and priuiledges of a Commons but onely such as are tenantes according to the custome of the mannor so all haue not title to baptize a Sacrament of the church but onely such as are the Lords people according to the tenor of the couenant Touching the first sort of such as are to be baptized they are men and women of riper yeares who adioyne themselues to the church testifie their repentance hold the foundation of religion and confesse their faith as Act. 8 If thou beleeuest thou 〈◊〉 be baptized The second sort are infants within the couenant which haue both theit parents or one at the least faithfull as 1 Cor. 7 14. The vnbeleeuing husband is sanctified to the wife and the vnbeleeuing wife is sanctified to the husband else were your children 〈◊〉 but now they are holy Where the Apostle she weth that albe it a beleeuer be vnequally yoaked and matched with an vnbeleeuer yet hee is not to be forsaken nor the marriage bedde to be accounted polluted inasmuch as their children are sanctified to God and the Church as well as if they were borne of both parents faithfull For so the children of the Isralites being of the posterity of Abraham are included in the couenant of God We are not curiously to enquire into the secret counsel election of god we must hold all the seede of the faithfull holy vntill they cut off themselues in processe of time openly declare themselus to be strangers from the promises of saluation Againe the same Apostle saith Rom. 11. If the first fruits be holy so is the whole lump if the roote be holy so are the branches So likewise God testifieth Gen. 17. I will establish my couenant between me and thee and thy seed after thee in their generations for an euerlasting couenant to be a God to thee and to thy seede after thee Such onely were circumcised as were within the couenaunt Notwithstanding they which were borne of vnbeleeuing parents and were strangers of the common-wealth of Israel and aliants from the promises of saluation if they acknowledged the errors in which they liued and sought forgiuenes of their former sins wer accounted the children of faithful Abraham were admitted into the Church
cirumcision why should we not holde the same of baptisme being instituted for vs in steed of circumcision there being the same promises in both and there being the same ends of both If then the couenant made with Abraham remaine stable and stedfast it dooth no lesse belong to the children of Christians at this day then it did appertaine to the children of the Iewes vnder the old Testament vnlesse peraduenture wee will say that our sauiour Christ by his comming hath restraind or diminished the grace and loue of his father which were detestable blasphemy against the father and an horrible reproach against the sonne of God From hence then we reason thus if the infantes of the Iewes were circumcised then the children of christians are to be baptized but the infantes of the Iewes were circumcised therefore also the children of christians are to be baptized Against this reason sundry exceptions are taken by the aduersaries of this doctrin which are not vnworthy the consideration They say circumcision was a signe of mortification it was tyed to be administred the eight day and that women ought not to be baptised if baptisme were like to circumcision in asmuch as they were not circumcised I answere these obiections will easily appeare to be verye cauils and meere dreames of idle and addle braines if we diligently obserue both wherein circumcision and baptism agree and in what points they differ They agree first in one author of them both that is God himselfe who firste appointed the Minister of circumcision which was Abraham and Iohn the Minister of baptisme whereof hee was called the baptist Secondly in the chiefe and principall ends for which they were instituted namely to seale vp the promises of grace by Christ. Thirdly by both of them is wrought our visible receiuing into the church the Iewes were receiued by circumcision the christians are entred by baptisme Lastly by both of them our mortification regeneration newnes of life and iustification are signified So then they fullie agree in the ends which they respect and in the things which they signifie to wit in the substance and nature of the things themselues Againe circumcision and baptisme differ onely in certaine circumstances first in the forme and maner of doing as circumcision was administred by cutting awaye of the foreskinne and effusiou of blood but baptisme by washing and sprinkling with water Secondly in the outwarde signe which is different in both Thirdly in the circumstaunce of time for circumcision promised from God grace and mercy in the Messias to come baptisme in the Messias already exhibited Fourthly in the subiects or persons that are partakers of them circumcision belongeth onely to the male children but baptisme is common to male and female Notwithstanding howsoeuer the bodies of the men children alone were imprinted yet through them the women were after a sort made partakers and companions of circumcision so that albeit God commanded onely the males to haue this signe in their flesh yet the females were not excluded from being members of the church nor accounted straungers from the Couenants of promise For as the man is the head of the Woman so they were accounted as circumcised in the man yea they were reckoned and numbred with the men namely the vnmarried with their father and the married with their husbands Now their circumcision was thus comprehended in the men so that it was vnto them in stead of circumcision to be borne of the circumcised may be gathered by many places as Luke 13 Where the woman which Christ healed of a spirit of infirmity bounde togither is called the daughter of Abraham to signifie that the priuiledge of his posterity belonged no lesse to her and all women that were faithfull then to the males and that she was as well his daughter as they his sonnes Likewise Gen. 34 the sonnes of Iacob communing with Hamor after their sister was humbled and abused said vnto them We cannot do this thing to giue our sister to an vncircumcised man for that were a reproofe vnto vs but in this we will consent vnto you if ye will be as we are that euery man-child among you be circumcised then we will giue our daughters to you c. where these two are set as contrary one to another our sister and the vncircumsed which teacheth that they were accounted as circumcised in the males so that it was enough to them to be borne of parents that were circumcised Fiftly they differ in the setled time which is limitted for circumcision being precisely and necessarily tied to the 8. day but in baptisme it is not so there is greater liberty left to the church yet the Sabbaoth following would not without vrgent cause be omitted Sixtly circumcision was instituted for the Israelites that were the seede of Abraham but Baptisme was instituted for all Nations that are willinge to ioyne themselues to the fellowshippe of the churches of Christ that professe his name of whatsoeuer Lande and language they be Lastly circumcision was to endure onely till the comming of the Messias but the body being come the figure must cease whereas baptisme is to continue vnto the end of the world as our sauiour teacheth Math 28 Teach and baptise and loe I am with you vntill the end of the world Wherefore the circumcision of the Turkes which liue in infidelity and of the Moores which professe Christianitye vsed at this day is nothing worth albeit they retaine the outward sign and ceremonie because the institution of it was onely to indure the blessed times of the Gospell Thus we see that notwithstanding the differences betweene circumcision and baptism in circumstances of time and maner of doing yet being in substance and effect the same the Argument standeth strōg and inuinsible prouing the baptizing of infants in the time of the Gospell from the commaundement of circumcising infantes in the time of the Law Againe let vs consider the practise of the Apostles and ages succeeding in this point For albeit it be not expressed that any infant was baptized by the hands of the Apostles yet we find in diuers places that whole families and housholds haue bin baptized in which no doubt were many infants and sucklings as Act. 16. 15. Lidia being conuerted to the faith was baptized and all her houshold And againe Verse 33 of the same chapter the Iaylor was baptised and all that were with him So was Crispus the chiefe ruler of the Synagogue and his houshold baptised and the houshold of Stephanas Furthermore when Peter commaunded the Iewes newly conuerted to the faith of Christ and hungring after saluation in him whome before they had crucified to be baptised he addeth this as a reason For the promise is made to you and to your children and to all that are a farre off euen as many as the LORDE our GOD shall call Neuerthelesse will some say we read not directly that any infants were
Christ Iesus shed his blood for them he dyed for all the children of God he redeemed them whether they be old or young smal or great as Ioh. 11. He must die not for that nation onely but should gather together in one the children of God which are scattered And the same Apostle Reuel 12. saith I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things written in those bookes according to their workes Wherefore when children shall come to yeares of discretion and vnderstanding they must heereby be pricked forward to an earnest care and indeuour to walke in the feare of God and to serue him in holynesse and righteousnesse all the daies of their life by whom they were receiued for sonnes and adopted for his children by a solemne pledge of their adoption before they were able through their age to know and acknowledge him for their father Let them giue the first fruites of their life to God let them learne to beare the yoake of obedyence from their youth let them redresse and reforme their waies by taking heede to the word of truth and seeing God hath remembred them in their baptisme let them also remember their creator in the daies of their youth and begin to be wise betimes least death come suddainely and cut them off as the sluggard that for-sloweth the seasons of plowing and reaping wisheth for them in vaine at another time of the yeare Thus we haue shewed the baptisme of children the certaine truth thereof hath beene euidently proued the obiections against this truth aledged haue been susficiently answered and the vses of it to the great comfort of all faithfull parentes and Children haue beene particularly remembred Chap. 8. Of the first inward part of baptisme HItherto we haue handled al the outward parts of baptisme now we are orderly to proceede to the inwarde partes The inward parts of baptisme are such as are represented by the outward Those are foure in number first God the father secondly the spirit thirdly Christ fourthly the soule clensed as we see Math. 28 19. Teach all nations baptizing them in the name of the father of the sonne and of the holy-ghost he that beleeueth and is baptized shall be saued Heer we see these foure inward parts are named and expressed This is also euidently proued Math 3 in the baptisme of Christ where the Trinity of persons was manifested These inward parts do directly and fitly answeare to the outward The father is represented by the Minister the spirit worketh by the worde Christ is sealed by the water and the soule clensed is signified by the body that is washed Now there is a notable agreement a singular vnion and fit proportion betweene these partes where the minister hath relation and reference to the father the word to the spirit the water to Christ and the body dipped to the faithfull clensed For euen as the minister by the word of institution taketh and applyeth the water to the washing of the bodye so God the father through the working of the spirite offereth and applyeth the blood of Christ to the clensing of the faithfull Hauing seene the proportion of the parts between themselues let vs consider of them particularly and in order The first inward part is God the father represented by the minister The minister calling vpon the name of God vseth the water to wash and washeth the party baptized with the element of water which sealeth vp gods incorporating and ingrafting of the baptized into Christ and our spirituall regeneration Hence it is that when Iohn baptized the father was present as president of the worke when loe his voice came from heauen saying This is my beloued sonne in whome I am well pleased Now let vs come to the vses This 〈◊〉 first of all to strengthen our faith in the remission of our fins in imputation of Christs righteousnes in mortification of sinne by the force of Christs death and in sanctification through Christs resurrection Wherefore although the Minister doth nothing touching or towarde the clensing of the soule yet in regard of Gods ordinance and our benefit the ministery of man is somewhat which whosoeuer despiseth doth despise God the author of it For whensoeuer the eye of the body seeth the minister powring on the water and washing the body we must behold by saith god the father offering the blood of his own son to be water of life to our soules And let vs all make this vse of the Churches baptism to the comfort of our own harts so often as we see it administred let vs not rest in it as in a work done to another and nothing concerning our selues but euermore helpe our inward affection by the outwarde action and alwaies as the eye of the body beholdeth the Minister let the eye of the faith be fastned firmely vppon the Father who maketh the Sacramentall rites auaileable which are openly done before vs for our edification Again it teacheth that we must not rest in the outward washing nor in the externall actions of the Minister but euer consider what is offered to our considerations therin and when the father offereth to vs his sonne let vs not refuse him For he that satisfieth himselfe with the outwarde work is as he that catcheth after the shadow and regardeth not the substance or as one that maketh much of the garments but respecteth little the body it self which ought to be had in greatest price and estimation Lastly is God the father an inward part of baptism then we must take heed we giue not that to the Minister which is proper to god the father whereby hee is robbed of the honor and glory due to his great name The Minister may wash the body and clense the flesh but can goe no further he medleth not with sanctification of the conscience from dead workes which is not in the power of mortall man to do so that god giueth the thing and men giue the signe yea while the Minister offereth the one God the father giueth the other Chap. 9 Of the second inward part of Baptisme THe second inwarde part of baptisme is the spirit of God hauing relation to the word and promise of God This appeareth Math 3 11 He baptizeth with the holy-ghost and with fire And verse 16 When Christ was baptized the heauens were opened vnto him and he saw the spirit discending like a doue and lighting vpon him So the apostle 1 Cor 6 saith ye are washed ye are sanctified ye are iustified in the name of the Lord Iesus and by the spirit of our God And chap. 12 of the same Epistle By oke spirit we are all baptized into one body whether we be Iewes or Graecians whether we be bonde or free and haue beene all made to drinke into one spirit And Tit 3.
According to his mercy he saued vs by washing of the new-birth and the renewing of the holy-ghost which he shedde on vs aboundantly through Iesus Christ our sauiour All these testimonies teach vs that the Holy spirit of God is a necessary inward part of this sacrament and that the baptisme of the spirit ioyned to the word giueth force vnto it who worketh in our soules that which water doth in our bodies so that without the spirit it is nothing From hence we learne that it is not the dipping of vs into or the sprinkling of vs with water by the Minister that maketh vs partakers of Christ but it commeth from the vertue of the spirit who in time performeth what is represented by outwarde signes and promised by the worde Againe we learne heereby that the spirit is true God equall with the father and the sonne For who is able to make the worde and Sacramentes auaileable but onely God Seeing then this is the proper worke of the Holy-ghost to open the heart to teach the conscience to seale vppe to the daye of redemption and to helpe our infirmities in heating in praying and receiuing the Sacraments he must needs be acknowledged to bee true God the giuer of these graces So we see that in the forme of the administration of this sacrament the blessed spirit is named and rehearsed and hath his order togither with the father and the sonne This therefore is a principle of our faith to be learned confessed and beleeued Thirdly we are heerby to take heed and beware that we giue not to the word that which is proper to the spirit he ingrafteth vs into Christ he keepeth vs that we fal not from Christ he maketh the word and promise of the institution profitable vnto vs without whome it shoulde be vnto vs as sounding brasse or a tinckeling Cymball Wherefore as GOD the father in mercy maketh the promise so his spirite must assure it to the Consciences of all the faithfull Lastly let vs learne whensoeuer we come to the Worde or sacramentes to craue the gracious assistance of the blessed spirit to guide direct and regenerate vs to eternal life to sanctifie vs and to assure vs of gods endlesse fauour in Christs Iesus as 1 Ioh 5. There be three which beare witnesse in heauen the father the word and the holy spirit and these three are one The Holy-ghost by his grace and vertue worketh in vs steadfastly to beleeue the truth of Gods worde and the gratious promises of saluation as he is the author beginner and begetter of faith in vs so he increaseth it and maketh vs fit to receiue Christ and to apply him with all his gifts vnto our selues and sendeth vs into the full fruition and possession of Christ. He is our comforter to certifie vs of our reconciliation to god and to make vs reioyce vnder the crosse knowing that tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of god is shed abroade in our harts by the holy-ghost which is giuen vnto vs. He is the earnest and seale of our inheritance by whom we are sealed vp to euerlasting life Thus we see that howsoeuer the increase and 〈◊〉 of faith is assigned to the sacramentes yet this grace proceedeth from the holy-ghost who is vnto our faith as marow vnto the bones as moysture vnto the tree and as a comfortable raine vnto the fruites of the earth If this inward maister and teacher be wanting the sacraments can worke no more in our mindes then if the bright Sunne should shine to the blind eies or a loud voice sound in deafe eares or fruitefull corne fall into the barren wildernesse Wherefore least the word of saluation should sound in our eares in vaine and Sacraments ioyned to the word should be present before our eies in vaine the spirit worketh in vs whensoeuer we come vnto them aright he mollifieth the hardnesse of our heartes he frameth vs to new obedience and assureth vs that God offereth to vs his owne sonne for our iustification and saluation For euen as the seede that falleth into a barren soile dyeth and rotteth yet if it be so wen in fruiteful grownd wel tilled manured it bringeth 〈◊〉 good increase with gain aduantage so likewise the word and the sacramentes if they hit vpon an heard neck and fall into a barren heart bcome vnprofitable and vnfruiteful but if the effectual work of the spirit accompanieth the hearing of the one and receiuing of the other they are profitable auaileable and comfortable Thus much of the second part Chap 10. Of the third inward part of Baptisme THe third inward part of baptisme is Christ represented and signified by the water For as the A postle teacheth That the blood of bulles and calues cannot take away sinne so the water in baptisme cannot wash away sinnes It toucheth the body washeth it clenseth and purgeth it but it can proceed no further For this cause the beleeuers are said to be baptized in the name of Christ as Act 2 38. He baptized euery one of you in the name of christ So chap. 19 5 They were baptized in the name of the Lord Iesus Not meaning heerby the forme and manner of baptizing but the fruite foundation and end of baptisme Likewise the Apostle sheweth the same 1 Pet 3 21. Baptisme answering to the figure of the Arke saueth vs by the resurrection of Iesus Christ. There is no more force in outward baptisme to saue the whole vertue and force floweth from the streame of Christs blood as the true materiall cause thereof wherein the power of in ward baptisme doth consist The truth being euident that the pouring out of the blood of CHRIST is one of the inward partes of Baptisme let vs see the vses The vse of this part teacheth diuerse pointes First that the outward washing with water is not the washing away of sins for then whosoeuer were dipped in it should receiue forgiuenesse of sinnes repentance from dead workes and sanctification of the spirit whether he beleeued or not which is otherwise as we see Act. 8 22. Also they should not and could not be Christians and eternally saued which are not outwardly washed but departing this life without baptisme they should perish in the next world without redresse or redemption and so our condicion were worse then the Iewes their condition in times past and the grace of God more restrained vnder the Gospell then it was vnder the law Moyses offering more mercy then Christ himselfe So then the washing with water serueth to ratifie the shedding of Christs blood for the remission of our sinnes and the imputation of his righteousnesse to our instification as 1 Ioh. 1 7. The blood of Iesus Christ his sonne doth clense vs from all sinne So Reuel 1 5. He hath loued vs and washed vs from our sinnes in his blood and
made vs Kings and Priestes vnto GOD euen his father And Col. 1 14 the A postle saith In him wee haue redemption by his bloode that is forgiuenesse of sinnes Againe when wee see with our bodily eyes the Water poured vpon the body of the baptized we must behold and consider with the eyes of faith the blotting out of all our sinnes as well originall as actuall as well after baptisme as before baptisme by the pretious blood of Christ that wee may assure our selues it is no idle action For wee must not behold the Sacramentall rites as certaine dombe gestures or stage-like shewes without substance and signification but wee must make them serue to further our faith and edification Lastly it teacheth vs not to be led by the outward senses to measure the truth or to iudge of the substance of baptilme by the outward signe and visible partes but to haue our faith fixed on Christ crucified on the Crosse and signified in baptisme The infidell seeing children solemnely baptized in the name of the father of the sonne and of the Holy-ghost will rashly and ignorantly coniesture nothing to bee there but naked rites and bare Water but the faithfull and true Christian doth beholde the washing of the soule and clensing of the heart by the dearest blood of Christ. So in the Lordes Supper to the vnbeleeuer appeareth nothing but Bread and Wine because we see with our eies wee receiue 〈◊〉 our handes wee tast with our mouth no more but the beleeuer knoweth that together with these signes GOD the father offereth the body and blood of his Sonne to bee spiritually receiued and digested Euen as he that is vnlettered and vnlearned if hee looke vpon the face of a booke beholdeth onely blacke coulours and spottes vppon the Paper seeth certaine figures and charusters of Letters differing each from other but cannot read the writing or comprehende the meaning but hee that hath learned his Letters and is able to reade them reapeth greate profit and instruction thereby So is it in the 〈◊〉 Hee that resteth in the outward signe deceiueth himselfe but hee that respecteth the thinge signified receiueth the profit and aduantage The Crosse of CHRIST and preaching of the Gospell are a stumbling blocke to the Iewes and foolishnesse to the Gracians For the infidell hearing that christ was crucified and nailed vpon the crosse is offended at him accounting it a foolish weak means to saue mankind that life should spring out of death glory come out of shame power proceed out of weakenesse and triumphant victory arise out of his contemptible sufferings but the faithfull soule acknowledgeth in this mystery of Godlinesle the high hand and vnsearchable wisedome of God It may seeme ridiculous vnto some men that God should require circumcision of Abraham and of his houshold young and old bond and free maister and seruants to vncouer all their shames and to open the hidden partes of nature yet Abraham submitttd himselfe to the ordinance of God Naamaen the Syrian thought it a toyish precept prescript when he was bidden to wash himselfe 7. times in Iordin hauing many riuers in his owne countrey as good as that yet by obeying the prophet he was clensed of his Leprosie The inhabitants of Iericho scorned Ioshua and the men of Israell when they saw them compasse their Citty strong and walled and to blow with their Rammes hornes yet by this weake meanes the wall fel downe the enemies were destroyed the citty was sacked and the people of God 〈◊〉 Christ seeing a blinde man and willing to heale him he spat on the ground and made clay of spittle and annoynted the eies of the blinde with the clay and said vnto him Go wash in the poole of Siloam he obeyed he went he washed he returned seeing Thus doth God by simple base and weake things oftentimes confound the mighty strong and wise of the world that no flesh should reioyce in his presence and crosseth all the high conceites and proud imaginations of mans wil and wit Wherefore we must not follow our owne vnderstanding nor measure the matters of God by the crooked rule of our carnall reason Whosoeuer will yeald obedience to God must deny himselfe and renounce his own wisedome and become a foole that he may be wise in God as 1 cor 3 Let no man deceiue himselfe if any man among you seeme to bec wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God Thus we see that in the Sacramentes we must vnderstand more then we see and beleeue more then we can behold Such 〈◊〉 are without knowledge and faith 〈◊〉 no more of baptisme then the bodily eie directeth them vnto but the faithfull conceiue the blood of Christ to be offered to 〈◊〉 the soule and conscience from all sinn as the riuer watered the garden of Eden Chap. 11. Of the foruth inward part of baptisme THe last inward part of baptisme is the soule clensed most liuely represented by the body that is washed For as the outward receiuer giueth his body to be washed so the saithfull receiuer doth consecrate himselfe to God with ioy and forsake the flesh the world and the diuill and feeleth the inward washing of the spirit as Tit. 3 5 According to his mercy he saued vs by the washing of the new birth and the renewing of the Holy-ghost And the same Apostle Eph. 5. Christ gaue himselfe for the church that he might sanctifie it and clense it by washing of water through the word that he might make it vnto himselfe a glorious church not hauing spot or wrinkle Wherefore this outward washing of the body commaunded by Christ fignifieth vnto me that I am no lesse assuredly clensed in his blood by the working of his spirit from the spottes of my soule that is from all my sinnes then I am outwardlie washed by water whereby the staines of the body vse to be washed away and it bindeth vs that we ought euer afterward by our workes and deeds to declare newnes of life and fruites of repentance Let vs now come to the vses of this last part of baptisme Doth the washing of the body represent the clensing of the soule And doth the soking vp of the filthines of the flesh signifie the remouing of the remnants of rebellion Then we are all by nature vnwise vncleane 〈◊〉 vnregerate vnholy disobedient disordered deceiuing and being deceiued we are the vessels of wrath the children of death the bond-slaues of Sathan the heires of damnation we haue our part and portion in the offence of Adam as Rom. 5. By one man sinne entred into the world and ch 7. I see another law in my members rebelling against the law of my minde and leading me captiue vnto the law of sinne which is in my members O wretched man that I am who shall deliuer me from the body of
this death Heereunto also commeth that which the Euangelist setteth downe in the conference betweene Christ and Nicodemes Ioh. 3 That which is borne of flesh is flesh and that which is borne of the spirit is spirit marueil not that I said vnto thee ye must be borne againe For this cause are infants baptized because they are conceiued in sinne and borne in iniquity and cannot become spirituall but by a new birth wrought by the spirit which is sealed vp by the water in baptisme Againe this serueth to strengthen our faith when we behold the outward washing pouring out of the water and baptizing of the body it assureth the inward clensing of the soule by the blood of Christ offered to all and receiued of those that are elected to eternall saluation This then is the right and holy vse of baptisme Doest thou feele inwardly in thine heart that through the corruption of thy nature and strength of concupiscence thou art moued tempted and prouoked to commit sinne And doest thou feele thy selfe ready to yeald to Satan and so to fall from God into euill Beginne to haue some holy meditation of that solemne vow which thou madest to God in baptisme when thou didest consecrate and giue vp thy selfe wholly to his seruice and didest renounce obedience to the suggestions of Satan to the allurements of the world and to the corruptions of the flesh For baptisme is the Christian mans ensigne giuen of God to vs that we should fight as it were vnder it against all the enemies of our saluation and ouercome It is the badge and bannerofour captaine that wee shrouding our selues vnder his colours should not cowardly turne our back in the skirmish but coragiously looke the enemy in the face nay tread him vnder our feete for euer Moreouer hast thou through weakenes and infinnity 〈◊〉 once or twice into some sin to the dishonour of thy god to the wounding of thine own conscience to the slander of the gospel or to the scandal offence of thy weak brother haue recourse to thy baptisme as vnto a board after shipwracke as vnto a medicine after sicknesse as vnto a plaister after wounding or as vnto a staffe after falling that thou maiest receiue strength courage and comfort to thy soule For albeit baptisme be once only administred for the reasons before alleged chap 1. of this present booke yet it being once deliuered and receiued testifieth that all our sinnes past present and to come are washed away and shal be forgiuen The fruite or efficacy of the Sacraments is not to be restrained and tyed to the present time of receiuing but extendeth it selfe to the whole course of our life afterward And thus much of the fourth part of baptisme Chap. 12. Of the first vse of baptisme HItherto we haue handled the parts of baptisme both outward and inward now let vs proceed to the vses the last point to be obserued in this Sacrament The vses of baptisme are in number three first to shew our planting ingrafting and incorporating into the body of christ secondly to seale vp the remission and forgiuenesse of all our sinnes thirdly to teach vs to dye vnto sinne and liue vnto righteousnesse and true sanctification These endes appeare euidently by the wordes of the Apostle Rom. 6. Know ye not that al we which haue been baptized into IESVS CHRIST haue beene baptized into his death We are buried then with him by baptisme into his death that like as CHRIST was raised vppe from the dead to the glory of the father so wee also should walke in newnesse of life For if we be planted with him to the similitude of his death euen so shall wee be to the similitude of his resurrection knowing this that our olde Man is crucified with him that the body of sin might be destroyed that henceforth we should not serue sinne In this place the Apostle setteth before vs the former ends of baptisme expressely Touching the first vse he sheweth that by it is signified and sealed our vniting setting and inserting into the body of Christ to remaine in him soreuer as braunches in the vine as 1 Cor 12. By one spirit we are all baptized into one body whether we be bonde or free where he teacheth that by baptisme wee become one body with Christ. And Gal. 3 All ye that are baptized into Christ haue put on Christ. This coniunction with Christ is not bodily or naturall it is not by bāds in the flesh it is not by neernes of blood sor such as we see may be seprated as the father from the son the husband from the wife the brother from the sister but this is wholy mysticall and spirituall aboue reason and aboue sence because it is wrought not by natural waies as by ioynts sinnews arteries ligamentes and such like but by spirituall meanes to wit by the power of the spirit and by vertue of faith he sendeth downe his spirit we send vp our faith First he must send downe his spirit because all goodnes is of him Indeed we loue him but it is because he loued vs first giuing vs the spirit of adoption to cry Abba father Indeed we come vnto Christ to be eased and refreshed as he commandeth but it is because the father draweth vs. Indeed we perseuer in faith and loue but this is because he perseuereth in louing of us Indeed we repent and turn vnto God but this is because he taketh away our stonye hart and giueth vnto vs an hart of flesh Secondly as he putteth his spirit within vs so the faith mounteth vp to the heauens and apprehendeth Christ sitting at the right hand of the father And thus his spirit discending our faith ascending and both of them ioyninge the members to the heade the braunches to the vine vs to Christ being once engrafted wee are neuer sepetated as Ioh. 15. He that abideth in mee and I in him the same bringeth foorth much fruite for without me ye can doe nothing If a man abide not in mee he is cast foorth as a braunch and withereth and men gather them and cast them into the fire and they burne No man can be partaker of Christs benefits to saluation which is not made one with him As a Woman cannot be partaker of the riches and honor of some great man and haue interest in his person except she be ioyned to him in mariage that they become one body and one flesh and as the members cannot draw life from the head except they be ioyned with it so there is no partaking of Christ except thete be an vnion and communion with him as himselfe teacheth vs Ioh. 6. Verily verily I say vnto you except ye eat the flesh of the sonne of man and drinke his blood ye haue no life in you If Christ be present to vs life and all things accompanying saluation are present to vs. If christ be absent from vs death is present wrathlyeth
at the doore life and saluation are absent so that we are neuer partakers of his graces except webe as neerly coupled to his humanity as meat and drink are coupled with our body which of al other is a most neer vnion and inward coniunction Thus we see we are seuered from the world to haue fellowshippe with CHRIST and are set once in him for euer because he that commeth to CHRIST once he casteth him not away hee shall neuer hunger he shall neuer thirst he shall not be lost but hue for euer as the Apostle saith If they had been of vs doubtles they had continued with vs And paule to this purpose saith Rom. 8 Who shal lay any thing to the charg of GODS chosen it is GOD that instifieth who shall condemne Who shal seperate vs from the loue of CHRIST shal tribulation or anguish or persecution or famine or nakednes or perill or sword in all the se we are more then conquerours through him that loued vs for I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor thinges to come nor height nor depth nor any other creature shall be able to seperate vs from the loue of GOD which is in CHRIST IESVS our LORDE If once wee bee ioyned to him in spirituall Marriage notwithstanding the difference and disparagement between him and vs nothing shall bee able to worke our deuorcement from him True it is God 〈◊〉 vs wallowing in our owne filthines polluted in our owne bloode defiled by our owne vncleannes he hath made an eternall couenant with vs he hath spoken peace vnto oursoules saying Thou shalt liue euen when wee were sunke downe in sinne to death hee saide vnto vs Thou shalt liue so that he will neuer turne from vs to do vs good but we shall be his people and he will be our God he will giue vs one hart and one way that wee may feare him for euer and that it may be well with vs and with our children This made the Apostle to write Ephe. 5. 30. 32. Wee are members of his bodie of his flesh and of his bones this is a great misterie but I speake concerning christ and concerning the church Where he seemeth to allude to the first creation of the Woman made of one of the ribs of the man shadowing and 〈◊〉 our knitting and coniunction with Christe which we haue by faith not by nature by vertue of the spirit not of the flesh Now as we haue shewed that this coniunction made by Gods spirit and by our faith which he hath giuen so the meanes and instruments to worke it are the word and sacraments This is a dignity peculiar and proper to the elect to haue perpetuall fellowshippe with Christ and to growe vp into one body with him as he teacheth Iohn 17 20. 21. I pray for all them which shall beleeue in me through theyr word that they all may be one as thou O father art in me and I in thee euen that they may be one with vs that the world may beleeue that thou hast sent me If then there be not an vnion betweene Christ and vs we haue no accesse to God the father being quite cutte off from all hope of life and sa'uation As then all the substaunce and nourishment of the tree commeth from the roote and all the vitall powers of a true naturall body come from the head so it is betweene the sonne of God and vs we haue not so much as one drop of the heauenly life in vs of our selves CHRIST is the waye the truth and the life no man commeth vnto the father but by him To conclude this first vse seeing such as come to this sacrament must be christians before it appeareth to be a very corrupt custome of the people when they require Baptisme of the pastor for their children to say God hath giuen me a Pagan I desire you to make him a Christian. For Baptisme cannot make a Christian but signifie the Sacraments cannot make that which is not but assure that which is already made as seales do not giue the right but confirme it Thus much of the first vse of Baptisme the second followeth Chap. 13. Of the second vse of baptisme BEing made one with Christ we are partakers of the 〈◊〉 of his death to wit of forgiuenes of sinnes and of regeneration or new birth So then the second vse of Baptisme is to assure vs of the remission and pardon of our sinnes that we may be vnblamable and acceptable to god This is signified by the outward ceremony of washing and sprinkling to wit the sprinkling of our soules with the blood of Christ for the forgiuenes of all sinnes as appeareth Act. 2 38 Then Peter said vnto them Amend your liues and be baptized euerie one of you in the name of Iesus Christ for remission of sins And Act. 22 Ananias said vnto Paul immediately after his conuersion Arise and be baptized and wash away thy sinnes in calling on the name of the Lorde So the Euangelist witnesses Marke 1 4. that Iohn did baptize in the wildernesse and preach the Baptisme of amendment of life for the remission of sinnes And the Apostle maketh this vse col 2 12 13. Ye are buried with him through Baptisme in whome ye are also raised vppe together through the faith of the operation of GOD which raised him vp from the dead and you which are deade in sinnes and in the vncircumcision of your flesh hath hee quickned together with him forgiuing you all your trespasses The meaning of these places is not that baptisme bestoweth or giueth forgiuenesse but onely signeth sealeth and assureth our pardon euen as remistion of sins and the righte ousnesse of faith were not in the old Testament by circumcision conferred but confirmed vnto the faithfull The grace of pardon and forgiuenesse of sinnes is not attained but by faith in Christ so that the worke of baptisme will not effect it Moreouer we haue proued that it is not lawfull to baptize such as are in yeares vnlesse they make open profession of their faith in Christ and repentance from the workes of the olde man wherefore they obtaine them not by the outward washing with water in baptisme So then we are no lesse assuredly washed by the blood of Christ from the spots of our soules then outwardly we are washed with water from the filth of the body For the force of his death hath that effectuall working in clensing our soules from the corruption and filthines of sinne which naturall water hath in washing our bodies By the merit of his death we haue full forgiueneste of all our sinnes not onely originall but actuall not onely past but present and to come whose blood is neuer drawne dry but is euer fresh and full of efficacy Therefore the wordes deliuered by the minister in baptisme at the commaundement of christ namely I baptize thee in the
name of the father and of the sonne and of the holy ghost should alwaies be in our eares euen vntill the last gasp and by them we ought to be assured of the ful forgiuensse of our offences against God For the blood of Christ by which we are once washed can neuer be drawne dry but is euer fresh full of force and strength to the continuall clensing of our filthinesse and iniquities so that they neuer come into the sight of God neither are imputed vnto vs. Wherefore it is like vnto a sealed charter whereby is confirmed that all our sinnes are blotted out We are all taught by our baptisme that none of the enemies of our saluation shall be able to lay any sinne to our charge Art thou tempted to thinke that Christs blood was not shed for thee That thy transgressions are not pardoned That thou shalt be brought to iudgement for them Doth Sathan 〈◊〉 thy tender conscience with them thou maist as well doubt that thou wast not baptized and washed with Water as doubt thy sinnes are not blotted out thou maist as well surnize thou perishedst in the water as suppose thou shalt perish in thy wickednesse the floods where of howsoeuer they go ouer thy head yet shall not be able to preuaile against thee sully and ouercome thee sinally This ouer throweth the false doctrin of the false church of Rome the Mother of abhominations which teacheth that by the grace of Christ receiued in baptisme all our sins going before it are rased and blotted out and leaueth nothing in the party baptized that hath the name and nature of sinne But albeit our sinnes be freely and fully forgiuen for Christs sake pardoned and not imputed coucred and remembred no more yet the stain blot and remnants of sinne remaine though not raigne in our flesh so long as we liue in this world which in the end of our daies togither with the mortality and corruptions of our bodies shall be taken away and abolished Indeede the scripture teacheth that Christs blood clenseth washeth and taketh away sinne Ioh. 1. 29. Behold the Lambe of God which taketh away the sin of the world but this is not by an actuall purging of vs from all corruption but in freely acquiting and truely discharing vs from the guilt offence and punishment before God as Psal. 32 Blessed are they whose iniquities are forgiuen and whose sins are lightned blessed is the man to whom the Lord imputeth not sinne I herefore though they be forgiuen yet they remaine as appeareth If we say 〈◊〉 haue no fin we deceiue our selues and there is no truth in vs. And Solomon in his worthy prayer saith If any sinne against thee for there is no man that sinneth not So the Apostle teacheth toucheth this truth by his owne experience Rom. 7 I see another lawe in my members rebelling against the Law of my minde and leading me captiue vnto the Law of sinne which is in my members We are all as a filthy cloth the fsesh rebelleth against the spirit and in nothing we can do the things we woulde so that if God enter into iudgement with vs we 〈◊〉 stand in his sight And if Originall sinne were extinguished and vtrerly abolished in baptisme then they which are baptized shoulde sin no more but we see they sin again after their baptism To conclude baptisme is auailable not only for sins before but it is a seale for confirmation of faith touching the remission of those sinnes that are committed after baptisme as well as done before as our 〈◊〉 sauiour teacheth Mark 16 16. He that shall beleeue and be baptized shall be saued but he that will not beleeue shal be damnd Faith then beleeueth the forgiuenes of all sins past and to come inasmuch as the bood of Christ clenseth from al sins And the Apostle accordeth heereunto Titus 3 5 7. According to his mercie hee saued vs by the washing of the new birth and the 〈◊〉 of the holy ghost that we being iustified by his grace should be made heirs according to the hope of euerlasting life Where we see that the promise of iustification 〈◊〉 generall against all sins Thus much of the second vse Chap 14. Of the third vse of Baptisme THe third vse of baptisme is to kill and bury our naturall corruption by the power of Christs death and buriall and to raise vs againe to sanctification of our nature and newnes of life by his resurrection Hence it is that sin hath his deaths wounde and is stricken to the hatt so that it cannot liue and raigne in the children of God Hence it is that baptisme is often called the sacrament of repentance 〈◊〉 Luke 3 Iohn came into all the parts and coasts about Iordan preaching the Baptisme of repentance for the remission of sinnes So likewise Marke 1 4. Iohn did baptise in the Wildernes and preach the baptisme of amendment of life And the Apostle affirmeth as much col 2 xii xiii declaring that the one end of baptism is the death and burial of the old man by the almighty power of God This also was taught in those liuely types answering our baptisme to wit the flood that drownd the old world while Noah and his family were preserued in the Arke Also the red sea in which Pharaoh and his host perished but the people of God were deliuered For as God destroyed in the waters and as it were buried in the flood the world but saued a remnant of grace so doth God through christ mortifie the old man raise againe the new man and seale them both in our baptisme Likewise as GOD deliuered his people out of the hands of Pharaoh and opened them a way through the red sea and drowned their enimies that they saw them no more aliue so by baptisme he assureth our deliuerance from the thral dome and bondage of sinne which bringeth greater slauery and captiuity then any slaue is in vnder his earthly maister and the destruction of the flesh that it shall not hurt or condemn vs. We are al born in sins and trespasses we haue need of repentance and regeneration We see then what vse we are to make of our baptisme euen labor to attaine to the efficacy and fruit of it that it may not be a bare and barren signe Moses and the Prophets earnestly exhort the people of Israell to shewe forth the force and effect of their circumcision to cut away the fore-skin of their harts and harden their necks no more as we see Deut 10. 16. The Lorde did set his delight in thy fathers to loue them and did chuse their seed after them euen you aboue all people Circumcise therefore the foreskin of your hearts and harden your neckes no more And in another place The Lord thy GOD will circumcise thine heart and the hearte of thy seede that thou maiest loue the LORD thy God with all thine heart and with all thy soule that thou maiest liue
So the Prophet Ieremy saith Breake vppe your fallowe grounde and sowe not among thornes be circumcised to the Lorde and take away the fore-skinnes of yonr heartes ye men of Iudah and inhabitantes of Hierusalem least my wrath come foorthe like fire and burne but none can quench it because of the wickednes of your inuentions Circumcision was the thing wherin they bosted aboue althings it was their glory wheros they bragged to be a cirpeople peculiar to God Now the Prophets recall and reclaime them from trusting in outwarde signes and lying words that shall not profit and stirre them vp to confider the power and effect therof not to rest in cutting off a thin peece of skinne but to cut off quite and cleane their lusts and corruptions which rebell against the spirit This the Apostle teacheth euidently He is not a Iew which is one outward neither is that circumcision vvhich is outvvard in the flesh but he is a Ievv vvhich is one vvithin and the circumciston is of the hart in the spirit not in the Letter vvhose praise is not of men but of God The outward Letter is of no moment with God it must be the circumcision of the heart otherwise the circumcising of the flesh is nothing So if we woulde haue God to take vs for his people and heritage we must be all baptized in our hearts and our soules What will some say baptized in soule and in heart What is that Or how can this be Can the water wash the soule Surely the Water cast vppon our bodies is nothing if we haue not the truth of it As then the apostle Paule maketh a difference between inward circumcision of the spirit and outward circumcision of the letter insomuch that if they would haue the true circumcision indeed they must haue that which is within so is there a great difference between the baptism of the spirit and of the letter between that of the soul and the other of the body betweene that which is outwarde and that which is inward Whosoeuer would haue the true baptism indeed he must be clensed within repent of his Wickednesse mortifie his imaginations deny himselfe renounce his affections and offer vp his soule and body in sacrifice to God that he may renew and regenerate vs otherwise it is a certaine thinge we were neuer indeede and in truth baptized For as the Iewes were charged to be vncircumcised though the fore-skin of the flesh were cut off and so they were circumcised in body so we may in like maner be charged to be vnbaptized albeit we haue bin outwardly washed with water The Iewes chosen aboue all Nations to be the people of God were oftentimes condemned of forgery and fasehood for breaking the couenant of God and not answering to the truth thereof and were 〈◊〉 with the vncircumcisednesse of their heartes that they were worse then the heathen themselues a bastard broode witches children and vnworthy to be accounted Abrahams seede to the end they should bragge no more of their circumcision as Act. 7. Stephen a faithfull witnesse of God obiecteth against them Ye stiffe-necked and of vncircumcised heartes and eares ye haue alwaies resisted the Holy ghost as your fathers did so do you they shew the prophets which shewed before of the comming of that iust of whom ye are now the betrayers and murtherers where we see he discouereth their hypocrysie and setteth their sinnes before their faces telling them that as their fathers rebelled against god so the children followed their fathers footesteppes Do not these things concerne vs Though we haue not circumcision in action and practise belong they not to vs now a daies Yes euen to vs For we shall bee condemned for our vnclensed and vnsanctified heartes not answering to the truth of our baptisme For so much we profit by baptisme as we profit in mortification If then we be once baptized and washed with water we shall pay dearely for our desiling 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 substance and nature then that wherewith wee washe our hands but when once it is ioyned to the word and applyed to an holy end it is as it were an authenticall seale which God hath engrauen in it Now he that counterfaiteth the seale of a Prince shall hee not bee punished Behold baptisme is the seale of GOD which serueth not to seale conueyances of earthly possessions as house and landes but to assure vs that wee 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 Lorde I esus christ and borne again by his holy spirit Shall we break al and escape punished Let vs not then boast of our baptisme and Christianity to say oh we are baptized wee are christened we weare the badge of God these things these things I say will cost vs deere if we make not our baptisme auaileable to our selues and our owne soules by killing our corruptions for thereby we shew our selues like vnto the foole that maketh a vow and immediately after breaketh it Now although we professe the Gospell yet you shall finde a great number that knowe not this vse of baptisme neither wherto it auaileth nor to what endes it was ordained They cal it indeed their christend ome but are altogether ignorant of the nature therof are vnacquainted with the effect of it This will cost them decrely for abusing such a pledge-token at Gods hands seeing it is a meanes whereby 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 40. or 50. yeares in the world without knowing to what end they were baptized it had been better for them that they had beene borne dead or perished in their mothers wombe as as vntimely fruite then to haue vnhalowed so holy and precious a thing Thus 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 THIRDE BOOKE of the lords Supper being Christs farwel-token to his church and a sweet pledge of his woonderfull kindnesse toward mankinde where in the truth of this Sacrament is manifested the parts are deliuered the vses are shewed the doctrine of the reformed Churches is cleered 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. 1. of the names and titles of this Sacrament together with the reasons and vses thereof IN the former Booke we haue spoken of baptisme the first sacrament of the church together with the partes and vses thereof Now we are to set downe the doctrine of the Lordes 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 sacrament of the body and blood of Christ is declared in the scripture by diuerse 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 communion of the blood of Christ The bread which wee breake is it not the communion of the body of Christ Sometimes it is called the Lords supper as 1 Cor. 11 20. When ye come together into one place this is not to eate the Lords supper Thirdly sometimes it is called the breaking of bread as Act. 2. 42. They continued in the Apostles doctrine and fellowship and breaking of bread and prayers and Chap. 20 7. The first day of the weeke the disciples being come together to breake bread Paule 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 21. Ye cannot drinke the cup of the Lord and the cup of diuels ye cannot be partakers of the Lords table and of the table of deuils Moreouer we shall nothing offend if we cal it the testament or will of Christ This cup is the new testament in my blood this do as oft as ye drinke it in remembrance of me and our sauiour thus speaketh Math. 26 This is my blood of the new testament that is shed for many for the remission of sinnes 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 alle age the councels or doctors of the church as to instruct the simple and vnlearned I wil content my selfe with expounding such termes and titles as are penned in the word of God and pointed out by the spirit of God Now then let vs render the reasons of such names as this Sacrament is entituled withall It is called the communion because we haue a communion fellowship with Christ and he with vs both which are sealed vp the in this Sacrament It is called the Lords supper both because it was instituted by the Lord Iesus at is last supper which circumstance of time the church hath changed because therin is offered to vs a spiritual banket in which the faithful are spiritually fed and nourished It is called the breaking of bread both because this is a necessary action vsed of Christ not to be omitted and because it representeth the crucifieng of christ and tormenting of his body so that we should neuer be present at this significant ceremony but wee must call to remembrance the sorrowes and sufferings of CHRIST now if Christ were thus tormented for vs surely wee ought greatly to bee griped and grieued for our owne sinnes which was also shewed by the sower herbes of the Passeouer Exod. 12 8. It is called the table of the Lord because he doth feede vs at it as this we know is the end and vse of Tables in our houses to set our meates and drinkes vpon them prepared for our nourishment and this is the scope and end of the Lords table onely heere lyeth a plaine and maine difference our Tables serue for bodily nourishment but the Lordes is prepared for the spirituall nourishment of our soules Lastly it may be called the testament or will of Christ because it setteth forth vnto vs asolemne couenant betweene God and vs touching forgiuenesse of sinnes and eternall life which couenant is racified established by the death of the son of god so that heerin we find all things belonging to a full and perfect testament as we shall see after ward Out of these seuerall names and titles thus interpreted arise most aptly and fitly sundry vses which in order as they haue beene propounded wee will consider The first title is the Communion from whence wee deduct these necessary conclusions First of all is the Sacrament of the body and blood of Christ called a communion And so called of our communicating together Then hereby all the faithfull openly testifie that they be all one body coupled together in Christ Iesus we professe him and all his benefits we receiue him we enioy him we reioyce in him God the father doth giue him the holy-ghost doth assure him faith doth receiue him by this hand we are ioyned to him and haue spirituall fellowship with him Wherefore al beleeuers are made one by Christ and this is not an vnion in imagination but in truth and in deed neither by transsusion of the properties of the God-head or manhood into vs but by one and the same spirit dwelling in christ and in all the members of Christ as 1 Cor. 6 He that 〈◊〉 to the Lord is one spirit And the Apostle Iohn testifieth that Christ dwelleth in vs and we in christ by the spirit He that keepeth his commaundements dwelleth in him and he in him and heereby we know that he abideth in vs euen by the spirit which he hath giuen vs so that the spirits of iust and perfect men in heauen and all beleeuers vpon the earth how farre socuer sundred in place hauing one and the same spirit of christ dwelling in them are al one in Christ their head God hath giuen his owne sonne vnto vs freely and fully our faith receiueth CHRIST by beleeuing him and all his gratious benefits to be ours as Ioh. 1 12 As many as receiued him to them he gaue prerogatiue to be the soxnes of God euen to them that beleeue in his name Thus we see we are one with Christ and christ with vs. Secondly as this sacrament being a communion admonisheth that we are all one in Christ so it teaeheth that it is to be receiued of many together in the church not of one alone and therefore it ouerthroweth the priuate Masses of the church of Rome where one partaketh all and the rest of the Church nothing at all There is a flat opposition betweene these two so that the communion cannot be a priuate Masse and priuate masse cannot be a communion That which is ordained and prepared for many deliuered vnto many and receiued of many cannot stand with the Masse where the priest prepareth for himselfe not for the people hee speaketh to himselfe not to the church hee receiueth himselfe alone not with his bretheren all which are directly contrary to the Apostles rule Tary one for another Lastly if it be a communion it teacheth that this is a sacrament of vnity and concord and wee are there by put in mind to avoid discord and dislention For christ neuer communicateth himselfe to
discontented Who would not thinke hee had wrong and iniury done vnto him Wherefore let vs take heed least by with-holding and withdrawing our selues wee prouoke gods wrath and indignation When he calleth are ye not ashamed to say ye will not come When he saith Eate of my meate and drinke the wine that I haue drawne wilt thou desperately and dispitefully answere thou wilt not eate thou wilt not drinke thou wilt not doe it Or wilt thou saye thou 〈◊〉 a greeuous sinner thou 〈◊〉 vnworthye I would aske thee when thou wilt be worthy Wilt thou lye still in thy sinne as a man in a deepe pit and neuer striue to come forth Why doest thou not returne to God and amend thy waies Why doest thou continue in thy hordnesse and heart that cannot repent and so heapest vppe as a treasure to thy selfe wrath against the daye of wrath and of the declaration of the iust iudgement of God Moreouer if thou bee vnfit and vnworthy to receiue this supper thou art vnworthy to pray thou art vnworthy to heare vnlesse thou pray as a parrat and heare as an hypocrite Consider therefore seriously and weigh earnestlye with your selues how little such fond fained and friuolous excuses shall preuaile with God When Moyses called Corah and his company to come vppe vnto the Lord they answered presumpteously We will not come When the King in the Gospell had inuited his ghuests they began all with one minde to excuse themselues and some refused saying I cannot come So in these daies of sinne albeit the supper be prepared the ghuests called and the table couered many men make light account of it and what with some that reply carelesly we cannot come and what with others that answer desperately we will not come the feast is vnfurnished God is dishonored the people are vnprepared and all the exercises of religion are lightly and slightly regarded I say vnto you that none of these men which were bidden shall tast of his Supper Againe another sort are as prophane as these which stand by as gazers and lookers on vpon them that do communicate yet communicate not themselues What is this else then a further contempt of God Truely it is great vnthankfulnes to depart away for these depart away from the Lords table they depart from their bretheren they depart from the heauenly 〈◊〉 of their soules but their fault is much greater when they stand by in contempt and wil not be partakers of this Communion What can this bee else but to haue the minister of christ in derision It is saide to all that are present Take ye eate ye drinke ye doe this in remembrance of mee With what face then with what countenance or rather conscience can ye heare these words sound in your eares and not bee touched Let vs therefore bee drawne and perswaded to this duty by the benefit that redoundeth to the worthy receiuers and fruitefull partakers thereof and on the other side feare to offend by staying and standing 〈◊〉 while the faithfull are partakers of this sacrament of the Lords supper Chap 3. Of the first outward part of the Lords Supper HItherto we haue shewed what the Lordes supper is and how to apply it to our instruction now we are to consider in this Sacrament two things his 〈◊〉 and his vses as we haue shewed in the former bookes The parts are partly outwarde and partly inwarde The outward part is one thing the inward parte is another thing the outward is taken in at the mouth the inward by the inward man the outward is turned into the nourishment of the body the inward worketh in vs to eternall life the outward is taken by some to their destruction but the inward alwaies to saluation This appeareth euidently by the wordes of the Apostle deliuering to the church what hee had receiued of the Lord and declaring howe the same night he was betrayed He tooke bread and when he had giuen thankes he brake it and said Take ye eate ye this is my body which is broken for you this do ye in remembrance of me After the same manner also He tooke the cup when he had 〈◊〉 saying This cup is the new testament in my blood this do as oft as ye drinke it in remembrance of me In these wordes wee see both the outward partes propounded and the number of them defined and determined For heere are foure outward parts handled to wit the minister the wordes of institution the 〈◊〉 and Wine and the Communicants The first minister thereof was Christ the wordes of institution are This is my body giuen for you this is the cuppe of the new testament in my blood the signes are bread and Wine the first communicants were the Apostles So then the Ministers must doe that which CHRIST did and the people that which the Disciples did the actions of CHRIST are directions to the Minister the actions of the Apostles are directions to the people Let vs then see the actions of Christ. He tooke bread he blessed he brake the bread he poured out the Wine he distributed and deliuered them both Wherefore the actions and workes of the minister are foure-fould First to take the bread and wine into his hands after the example of christ who did it to shewe that himselfe willingly giueth himselfe for his church which serueth to strengthen our faith and perswasion of his loue toward vs in whose imitation the minister dothit to represent the action of God the father giuing his son vnto vs for our full redemption The second action is blessing and giuing of thankes that is by prayer by thankes giuing and by rehearsal of the promises of God together with the institution of christ actually to separate the bread and wine so taken from their common vse to an holy vse Whereby we are giuen to vnderstand that the outward creatures are reuerently to be vsed calling vpon the name of God and crauing his assistance to vse his ordinance as we ought to do and that we should ioyfully praise God for the gratious worke of our redemption by Christ. The third action is breaking the bread pouring out the wine which are necessary rites to be obserued hauing respect and and relation to the vnspeakable torments of christ for vs who was pierced crucified and made a curse for vs vpon the Crosse as the prophet teacheth He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed Wherefore these Sacramental rites of breaking pouring out are no to be reiected omitted being vsed by christ practised by his Apostles and retained by the churches Not as in the church of Rome where they breake not to distribute to the people neither poure out the Wine to giue vnto them So then we see that whole bread is not to be deliuered but that the bread is to be broken
and the wine to be poured out to be distributed among sundry communicantes The last action of the minister is to distribute the bread and wine and giue them into the handes of the people 〈◊〉 CHRIST did not offer them vp to God 〈◊〉 deliuered them to his Discipies All these being workes to bee done and performed by the Minister in the administration of this Sacrament do note out the actions of GOD the Father sealing vppe his sonne vnto vs as wee shall see afterwarde when wee come to the inward parts Now let vs enter into the consideration of the vses of this parte Are these the actions commaunded in the word executed by CHRIST and to be performed by the Minister Then we see that such as are set apart to deliuer this sacrament are not consecrated and appointed priestes of the new testament to offer vp an vnbloody sactifice for the quicke and dead as the church of Rome teacheth and practiseth They are commaunded as ministers of God to deliuer the outward signes to the people not as priestes to offer them to God the father they are appointed preachers of the gospell not priests of the law which were to abolish the priesthood of Christ. Wherefore we must detest the blasphemy of these shamelesse shauelings that teach the priest to bee the maker of his maker and that he which made them gaue them power and authority to make him 〈◊〉 so after a sort preser themselues being the sacrificers before christ who is the sacrifice thēselues being the creators before Christ the creature themselues the makers before christ being made of them Thus these sacrificing priests are not ashamed to speake and to bray aloud Secondly if the minister be an outward part of this sacrament then it belongeth not to priuate persons to deliuer it to others nor to take it to themselues and deliuer it to themselues when or where there is no Minister They may indeede apply to themselues the outward signes they may eat the bread and drinke the wine and in respect of the sacramentall rites doe as the Minister doth yet for that they do it without a calling it is not a due administration but a true prophanation of this sacrament of the supper For let vs a little insist vpon the similitude beforestood vpon if the keeper of the Princes broad seale be not in the way or for the present bee not to bee gotten shall any man presume to take it where it lyeth without direction and without commaundement sucha one woorthily beareth his punishment whosoeuer he be In like manner 〈◊〉 one should earnestly desire the sacrament of the body and blood of Christ and euen faint in soul for the fruition of it finding himselfe in his longing affection able to take it himselfe 〈◊〉 the assistance of another yet euery one must consider his gifts his standing his calling and place wherin God hath set him he hath not committed to priuate persons the administration of the sacraments they may not baptize their children they may not meddle with the Lordes supper no more then common subiects may take the 〈◊〉 seale if the keeper be not in the way Against this 〈◊〉 truth two thinges of importance may be obiected which I purpose to preuent before I proceed any farther For first this doctrine seemeth not to agree with that maxime and principle which 〈◊〉 we haue resolued vpon namely Accedat verbum ad elementum fit 〈◊〉 that is Ioyne the word of institution to the outward signe and there is made a sacrament Secondly it seemeth to leaue sicke persous without comfort in their harts and peace to themselues if for want of a publicke minister themselues may not supply that want and giue vnto themselues this Supper These are the two obiections pretending and intending that priuate persons may at some times vpon some occasions haue some right and interest in despensation of the Sacraments Touching the former poynt being a ruled case of Saint Augustine that if the signe be 〈◊〉 to the word a Sacrament is ordained we doubt not to 〈◊〉 the rule vndoubtedly to be true being truely and rightly vnderstoode For the meaning is if there be an outwarde signe which is the matter and a worde of institution which is the forme of the sacraments the essence of them is fully finished as if there bee the matter and forme of an house we conclude rightly there is an house Howbeit we presuppose ther was a builder of the house to prepare the matter and to order the forme So the former principle doth presuppose a minister to deliuer and a receiuer to receiue the sacrament otherwise we shall also warre vnder the ensigne of our enimies vnawares who hold it to be the supper of the Lord albeit there be no eating no drinking no receiuing thereof If therefore in the constitution of a sacrament the institution of Christ touching taking eating and drinking must be obserued then wee see that more is required then the signe and the word in the work of the sacrament Againe touching the obiection of the sicke who seeme to be wholy left in distresse and discomfort if they may not lawfully administer the Supper to themselues I answere it was an auncient practise of the Church to carry the sacrament vnto the sick besides albeit in extremity of sicknes the minister be wanting we leaue not the sick without counsell and comfort For this we teach this we are readye to maintaine this we would haue all beleeuers in health and in sicknesse to recall and remember that if they 〈◊〉 beleeue that the Lord Iesus had suffered death vpon the crosse for them if they 〈◊〉 apply vnto themselues his precious merits for their redemption if they 〈◊〉 remember the benefits of his 〈◊〉 passion with all thanksgiuing and if they truely repent them from the bottome of their harts of all their sins they do eat and drinke effectually and to their soules health profitably the body and blood of Christ our sauiour although they doe not receiue the sacrament with their mouth This serueth to comfort the weak and to keep them within the lifts and limits of their proper calling Lastly seeing the former actions of the minister are done plainely in the sight of all it is the duty of euery one to giue diligent heede and to haue weighty consideration of these outward ceremonies by the meditation thereof to confirme their faith and to make the outward workes to further the inward graces For they are offered to our sences not that we shoulde rest in them but that our weaknes by them shoulde be helped and we by them lift vp in our harts to thinke vpon greater things Chap 4 Of the second outward part of the Lords Supper HItherto of the first outward part of the Lords supper to wit the minister now we come to the word of institution and promise annexed or contained therin which are the second
strong hot fiery and fuming was wont to allay it with water that it might be mild and temporate least that which was taken 〈◊〉 helpe and further the soule should 〈◊〉 and 〈◊〉 the body This began for conueniency not for 〈◊〉 for fitnesse not for signification for sobriety not for any mistery But the water is no part of Christs institution neither can it be proued that Christ or his Apostles vsed water with their wine or commaunded others to mingle wine and water in this mistery or that Christs apostles euer receiued it as a matter of faith or taught it to be a necessary parte of this sacrament For Alexander the 5. Byshop of Rome was the first that mingled water 〈◊〉 wine at consecration and ordained that the oblation should be of vnleauened bread and not of leauened as till that time had beene vsed Wherefore let vs retaine and maintaine the plaine and simple institution of Christ who in his last Supper gaue wine not water to be drunk for he calleth it the fruit of the vine which is wine and not water Againe they may be pressed and hampered with their own dreames and deuises For whereas they hold that the wine must be mingled with water and that the elementes after the words of consecration are transubstantiated and remaine in their owne nature no more I would aske this question of these Watermen rowing in the troubled Sea of their owne decrees who are neere of kinne to the old hereticks called Aquarij whether the water mixed with the wine be turned into blood If they say it is not then they deny transubstantiation of all that is within the cup and so shake the vertue of their consecration in pieces if they say it is then will they make Christ a watery body and elementall besides it cannot be by vertue os Christes institution where water is neither expresled nor included So then their best defence is to answer with the Pharisies We cannot tell To conclude let vs not seeke to be wiser then Christ nor to mingle together more mysteries then we haue learned of him as Paule saith of his own practise That which I receiued of the Lord I haue deliuered vnto you Neither prophet nor Apostle nor Angell from heauen is to teach otherwise then Christ himselfe hath taught as he charged his disiples Teach them to obserue all things whatsoeuer I haue commaunded you He hath supreme authority in the Church his doctrine alone should be heard as the father himselfe witnesseth from heauen This is my beloued sonne in whom I haue delight heare him We are not to regard what other before vs haue thought meete to doe but what Christ did who is before all other and called himselfe the truth and not custome Thus much of the third outward part of the Lordes Supper to wit the two signes of bread and wine Chap. 6. Of the fourth outward part of the Lords Supper THe last outward part remaineth which are the communicantes whose actions are outward to take the bread and wine into their hands then to eate the bread and drinke the wine to the nourishment of their bodies as is directly proued by the institution of this sacrament where christ gaue the bread and cup into their hands the Disciples receiued the one and the other they did eate the bread and all dranke of the cup. These being the necessary actions of euery receiuer to take to eate to drinke it beateth down many falfe doctrines of the Church of Rome as their reseruation ostentation eleuation adoration circumgestation procession and pryuate communion it teacheth also many necessary truths to direct our knowledge and increase our obedience which we will consider in order First of all did Christ commaund his Disciples to eat and. drinke that he deliuered and posted them not ouer to eate thereof when they were departed neither willed them to defer their eating vntill afterward then all keeping and reseruing of bread in boxes pixes and other vessels of the church for daies weekes and months all shewing it to the people lifting it ouer the priests head and going with it in procession is vtterly vnlawfull For it is no sacrament vnlesse it be vsed according to Christs institution and cómandement but to the institution it belongeth as one the behalfe of the minister to take to blesse to poure out and to distribute so on the behalfe of the communicants to take to eate and to drink in them al to shew thereby the Lords death and to do it in remembrance of him which cannot be performed but by obseruing the whole action For how can they shew the Lords death or do it in remembrance of christ vnlesse they take and eate And as the paschallambe was not that passeouer vnlesse it were killed and eaten no more is the bread and wine a sacrament except they be receiued and digested The passeouer was the same in effect with the Lords supper who was the lambe slaine from the beginning of the world Now god commaunded that none of it should remaine vnto the morning but the remnant should be consumed with fire The like may be said of Manne the same in substance with this sacrament it was not to be kept caried about Let no man reserue thereof til morning Besids there is the same reason of the cup and of the bread but they reserue not the wine they carry it not about to shew the people why then should they keepe the other part Likewise when christ said to his Apostles Go baptize the nations it was no baptisme by the confession of the aduersaries themselues vnlesse there were some person baptized so when christ said Take and eat there is no sacrament vnlesse there be a receiuing and eating For as the one standeth in washing so doth the other in eating and drinking not in keeping and reseruing not in carying in procession on a white horse not in hanging it vp vnder a Canopy nor in bearing it to the sicke with bell and candle Christ tooke bread and gaue it to his Disciples saying Eate ye he tooke the cup and when he had giuen thanks he said drinke ye all of this do this in remembrance of me as often as ye shall eate this bread and drinke of this cup ye shew the Lordes death till hee come But they hang in it the pixe beare it in boxes and carry it about in publike tryumphes and in common calamities when any iudgement and war plague pestilence and famine and like visitation is among them then Iack in the boxe goeth abroad in solemne processions to be seene which is the way to increase not to slack to kindle not to quench to prouoke not to reuoke the iudgementes of God gone out against them Besides they shew this sacrament to the simple people to fall downe to it as to a God they put it vpon the breastes of the dead and sometimes lay it in
the graue with them I thinke to declare it to all the world they wish Christ dead buried and forgotten for euer that the byshop of Rome might with his shauelings rule and raign as a God vpon the earth Can light and darkenesse can heauen and earth fire and water sweete and sower be more contrary then these vaine things to the institution of Christ Who neuer said keep it in vessels hang it vnder Canopies carry it in processions giue it to the dead lay it vp in their tombes bring it abroad in common iudgements but take ye eat ye drinke ye and by receiving eating and drinking shew yee forth the Lordes death vntill hee come to iudgement to iudge the quicke and the dead This Sacrament is an holy feast an heauenly banket and therefore not to be hidden in a box as a light put vnder a bushell but to be set on the lords table for all his ghuests to feede thereon Againe if the substance and essence of this sacrament stād in the lawful vse of eating and drinking then al eleuation holding vp of the sacrament ouer the priests head all adoration falling downe honoring it with diuine worship and calling the sacrament their lord and God as it is destitute of all antiquity so it is full of grosse and palpable idolatry For wheras it was accustomed to hold vp the almes offerings consecrated to God for the poore thereby imitating the heaue-offering of the Iewes and stirring vp the people to the like charity and deuotion degenerated to the lifting vp of the host and bread in the sacrament So that where Christ saith take ye eate ye these bread-worshippers haue changed it into looke ye gaze ye worship ye giuing his glory to dumbe and senselesse creatures True it is we confesse that the Sacramentes as mysteries sanctified to an holy vse as vessels of gods grace and as instrumentes fitted to worke great things are not to be contemned or refused but to be receiued with due regard and to be vsed with all sobriety 〈◊〉 yea we confesse that christ God man is to be worshipped euery where we honor his word we reuerence his sacraments Notwithstanding we put a difference between God and the sacrament of God the same honor is not due to the one that is due to other and therefore we cannot adore the elemēts with diuine worship for many reasons First because christ in the institution of his supper said take eate drink he said not worship fal down bow the knees before the Sacra and call vpon it in time of need We heard before in the case of vnleuened bread they appealed to the institutiō of cstrist why do they now fly from it turning eating and drinking into worshipping and adoring Wherefore is it not a great iniquity and wickednes to omit what christ commaundeth and do what he commaundeth not Secondly God only is to be worshipped with diuine honor as Math. 4 Thou shalt worship the Lord thy God and him only thou shalt serue And Exod. 20. Thou shalt not bow down to them nor worship them Now the sacrament is not christ it is an institution of christ it is not god but an ordinance of God for god is not visible but the sacra is visible that al may know it and see it with their eies the sacrament is eaten but God cannot be eaten and swallowed vp of vs whom the heauens and the heauens of heauens cannot contain or cōprehend Thirdly christ reproueth the Samaritans because They worshipped that they knew not but the Papistes know not the body of Christ to be contained vnder the accidentes ofbread and Wine for the scriptures haue not taught it CHRIST hath not deliuered it the Apostles haue not shewed it Besides they knew not the priests intent whereon they say the essence of the Sacrament dependeth so as if he had no purpose of consecration they cannot deny themselues to be idolaters and bread-worshippers Fourthly the true worshippers must worship God in spirit and in truth as Christ setteth downe Ioh. 4 24 that is not according to our owne imaginations and diuises but as God hath prescribed but to fall downe to the sacrament is a bodily sernice a new-forged worship and an humane inuention Fistly without faith no man can please God but saith commeth by hearing and hearing by the word of God which yet they could neuer shew vnto vs therefore they can haue no assurance of pleasing God in their wil-worship Sixtly if this sacrament be to be worshipped then it is vnited personally to Christ because adoration should not be due to Christ as man except God and man in the vnion of person were one Christ but there is no personall vnion betweene 〈◊〉 and the sacrament of Christ therefore not to be worshipped Seuenthly no man in his wits and right mind wil honor that with diuine worship which himselfe may take in his hand and eate with his mouth and which may be deuouied by Mise Rattes dogs Wormes or other venime for how shall that be adored as God that cannot defend it selfe from the teeth of men and beastes As Ioash answeared Will ye plead Baals cause If he be God let him plead for himselfe against him that hath cast downe his altar Lastly seeing they adore Christ in the pixe where the bread is and in the chalyce wher the wine is why do they not likewise worship him in the priest and in the faithfull people and euery man in his brother when they haue created and eaten him vp The same Christ that was surely inclosed in the pixe is by their doctrine really contained in the body of priest and people when they haue eaten and drunken their supposed sacrifice Why then adore they not the flesh of christ after that it is entred into the mouth of man as well as in the golden boxe or in the gilden chalice Nay why may he not be adored in the bodies of mise and vermin by them if it fall out that they eate vp their God Shall he be any where without honor Or wil they worship him wher they list and ouerskip him where they please Howsoeuer therefore Christ is to be worshipped yet we must take heed we worship not a piece of bread in stead of christ which is most grosse and 〈◊〉 Idolatry Moreouer if christ command the bread to be eaten and the wine to be drunk then they are not to be offered vp to God the father as is vsually wont to be done in the pageant of the Masse This is a deep dungeō of iniquity and a monster of many heads turning the holy sacrament into an vnbloody sacrifice for the quicke and the dead abolishing the fruite and remembrance of the death of christ disanulling his priesthood giuing him to his father wheras the father hath giuen him to vs and imagining thereby to pay a price to god which he should receiue as a fatisfaction for our sins True
it is the Lords supper may after a sorte be called a sacrifice not as the church of Rome meaneth but bycause therin we offer vp praises thanks giuings to god for that sacrifice of attonement once made vpon the crosse which is most acceptable to god and because such as come aright thereunto offer vp themselues wholly to god a reasonable holy and liuing sacrifice and lastly because thereby we cal to our remembrance 〈◊〉 bloody sacrifice of christ withal 〈◊〉 circumstances therof the shame of the crosse the darkenes of the heauen the shaking of the earth the renting of the aire the cleauing of the rocks the reproches of the Iewes the taunts of the soldiers the opening of the graues the conquering of the deuil For the christians in former times perceiuing that many both Iewes and gentiles refused to embrace the faith of christ and to ioyne themselues to the church because they pretend the want of sacrifices among them and nature engrafted in all nations this principle that we haue no free accesse to God no true peace to our selus without a sacrifice the fathers to win such as were without affirmed that the church had also a sacrifice and thereupon entituled the sacrament of the supper with the name of a sacrifice for the causes before remembred But for a mortall man whose breath is in his nostrils to presume in the prid of his hart vnder the formes of bread and wine to offer vp christ the son of God in the sacrifice to his father and to dare to desire the father fauourably to behold and accept his owne sonne is idolatry blasphemy and horrible impiety to be detested of all true hearted Christians Touching the originall of the word Masse it seemeth to come from an ancient custome of the church sending away such as communicated not For the deacon was accustomed to bid them depart that were nouices in the faith and such as by Church-discipline were remoued from the communion This dimission of them was noted by the word Missa signifieng a sending away and licensing to depart and thus some of the heathen vsed it The name then being in it selfe not euill is turned into an euill practise and therfore as it is vsed and vnderstood of our aduersaries we reiect both the name and thing it selfe for these causes First no angell no man no creature is of that dignity and worthinesse that he may offer vp and sacrifice the sonne of God for the priest is aboue the sacrifice they therefore that will be the priests to offer christ aduance and lift vp themselues aboue christ Secondly if christ be really offered in the Masse then he is killed truely and indeed for a reall sacrifice proueth a reall death and when christ was sacrificed really he dyed really as when the beasts were sacrificed they wer killed And Holcot one of the schoolemen saith If there had been a thousand hostes in a thousand places at the same time that Christ did hang vpon the crosse christ had beene crucified in a thousand places Wherfore they that really sacrificed our Sauiour Christ did in that act really and wickedly kill him so that the prieste s of Baal if they wil be sacrificers of Christ must acknowledge themselues therein the reall murtherers of Christ. Thirdly new sacrifices are not to bee instituted by men without commaundement of god as Moses teacheth Deut. 12. we must not do h what seemeth good in our owne eyes but take heede and heare all these words which he commaundeth vs. Now Christ neuer saide Sacrifice ye my bodie and blood to God Fourthly Christ tooke the bread and gaue it to his disciples he did not offer it vp to God the father he tooke the cup and bad them all drinke of it he did not turne himfelfe to God and desire him then to accept the sacrifice of his body and blood Fiftly if the bread and Wine remaine in their former substance in the Lords supper then bread and wine onely are offered not the body and blood of Christ but they remaine for christ deliuered bread to his Disciples and Paule teacheth that it is the bread which is broken that as ofren asthe 〈◊〉 eat this bread and drinke of this cup they shew the Lords death therefore their reall Sacrifice is reall idolatry Sixtly it appeareth in the institution of the Supper that Christ consecrated the Bread apart and the wine 〈◊〉 and afterwarde deliuered them both apart but the bodye of Christ was neuer sacrificed without the blood nor the blood without the flesh for Christ offered vppon the Altar of the crosse the sacrifice of his bodie and blood together this is the cause that he saide Take ye eat ye drinke ye not take ye to offer and to Sacrifice Seuenthly the Scripture teacheth vs one offering and Sacrifice for sin once performed and offered Heb. 10. Wee are sanctified by the offering of Iesus Christ k once made and ver 12. This man after he had offered one saerifice for sinnes sitteth at the right hnnd of God And the Apostle 1 Tim. 2. There is one mediator betweene God and man the man Iesus Christ who gaue himselfe a ransome for all men So 1 Iohn 2. If any man sinne we haue an aduocate with the father Iesus Christ the righteous and hee is the propitiation for our sinnes Likewise Heb 9. By his owne blood he entred in once vnto the holy place and obtained eternall redemption for vs not that he should offer himselfe l often as the high Priest entered into the holy place euerie yeare with other blood for then must he haue often suffered since the foundation of the worlde but now in the end of the worlde hath he bene made manifest once to put away sinne by the sacrifice of himselfe We haue plentifull testimonies of this truth in this Epistle as chap. x. Where remission of these things is there is no more offering for sinne If then we haue remission by the sacrifice of Christ all other sacrifices are superfluous and abrogat his al-sufficient sacrifice So Rom 6. In that he died he died for sinne once And 1. Pet. 3. Christ also hath once suffered for sinnes the iust for the vninst If then this perfect offering were once onely to be offered then he is not offered neither can be offered againe in the Masse And if the onely oblation of Christ once offered by himselfe be sufficient all other oblations and Sacrifices are vaine and superfluous For how is that perfect which is often repeated Eightly to make a lawfull sacrifice there is required necessarily a fit minister lawfully called of God for no man taketh his honor to himselfe but he that is called of God as was Aaron so likewise Christ took not to himselfe this honour to be made the high-priest but he that saide to him Thou art my sonne this day I begat thee gaue it him But Christ is the onely priest
of the new testament his priesthood is immortall and eternall he liueth for euer therefore the Popish priesthood is a plant neuer planted by the heauenly father the true husbandman and the popish priests were neuer called of God to sacrifice the body and blood of Christ he gaue vnto them no such authority therefore in time shall be rooted vp If they pretend the precept and planting of God let them shew their commission that we may see it and let them bring forth their charter that we may trie it otherwise wee must take them for vsurpers and counterfait Officers in the cittie of God Ninthlie the Apostle teacheth that without shedding of blood is no remission But in the vnblodie Sacrifice of the Masse there is not effusion of blood he doth not suffer he is not killed he doth not shed his blood he doth not die therefore in the Masse is no remission of any sins Tenthly if Christ be daily offered in the Masse then hee doth dailie satisfie for sinne for the end of his offering is to make satisfaction as Romaines 4. 25. He was deliuered to death for our sinnes and is risen againe for our instification And Gal 1 4. He gaue himselfe for our sinnes that he might deliuer vs from this present euill world But he doth not make satisfaction for our sinnes no more then now he dieth and riseth again for then Christ would not haue said It is finished nor the Apostle u He entered once into the holy place Wherefore no more sacrifice for sinne remaineth to be offered by such as iniuriously vsurpe the priesthood of christ Last of all all true christians are Priestes to offer vp their bodies an acceptable sacrifice to God which is their reasonable seruice of God and to offer vp a broken contrite spirit as 1 Pet 3 9. Ye are a chosen generation a royall priesthood and an holy nation And Reuel 1. He hath loued vs and washed vs from our sinnes in his blood and made vs Kings and priestes vnto God his father These are the Priests that now remaine this is the priesthood which we professe Whosoeuer maketh himselfe any priest of another order in the new testament abrogateth and abolisheth the Priesthood of christ being after the order of Melchizedech who was both king and priest Now then as they commit sacriledge against Christ that presume to offer him vp an vnbloody sacrifice to God the father to make peace and attonement betweene God and man so they adde another iniquity as drunkennesse to thirst making their oblation not onely profitable to take away the sinnes of the liuing but auaileable to clense the sinnes of the deade that are come to the ende of theyr daies Indeede we deny not but the Masse may be beneficiall to the rabble of Friers and sacrificing Priestes that make it gainefull to themselues who through their sale and merchandize of Masses dwell stately goe sumptuously fare delicately drinke wine in siluer and gold abound in pleasures and heape vp great aboundaunce of all riches shall we not now say the Masse is profitable But other profit of the Masses then these to the Masse-mungers we know none We know we find we feelethem otherwise many waies pernicious in themselues dishonourable to God and hurtfull to the people For first the Sacrament was instituted to no such end and purpose as to helpe the deade and to be a propitiation for their sinnes For Christ sayde take and eat this is my body drinke ye this is my blood but the deade cannot take any thing offered vnto them they can neither eate nor drinke wherefore this supper being spirituall meat and nourishment for the soule cannot auaile the deade who are neither fed nor nourished Secondly it profiteth as much to be baptized for the dead as to receiue the Supper of the Lorde for the deade for both Sacraments were instituted of Christ and there is the same respect of both But it can doe no good to baptize one for another the liuing for the dead therefore the living comming to receiue the Sacrament of the Supper cannot releeue the dead Thirdly there is no forgiuenesse of sinnes after this life we haue forgiuenes in this life or neuer Whatsoeuer is bounde on earth is bound in heauen Heere is the time heere is the place heere is the occasion offered to worke as the wiseman teacheth Ec 9 All that thine hand shall find to do do it with all thy power for there is neither worke nor inuention nor knowledge nor wisedome in the graue whither thou goest And Heb 3. To day if ye wil heare his voice harden not your harts Wherfore then is a sacrifice offred for the dead for whom there is no releefe no redresse no remission Fourthly it is vaine to offer for those that haue ended their daies and are already come to the ende of their race whose estate can neuer be changed The night commeth when no man can worke and Chapt 11 Are there not twelue houres in the day if a man walke in the day he stumbleth not because he seeth the light of this world If a man walke in the night he stumbleth because there is no light in him And Paule 2 Tim 4. I haue fought a good fight I haue finished my race I haue kept the faith from henceforth is laid vp for 〈◊〉 the crowne of righteousnes But this is the state of all the dead they are entred into iudgment they are not subiect to any chang Lastly if the sacrifice of the Masse could wash away the sinnes of the dead then the sacrifice of the Masse should surmount and exceede the sacrifice offered by christ himselfe vpon the Crosse. For this helpeth the liuing it auaileth not the dead and so we should haue other meanes to take away sinne then his oblation and there should be another propitiation for the sinnes of the world And thus much of the popish idoll of the blasphemous masse Furthermore did Christ deliuer his last Supper to all his Disciples that were present Did none stand by and gaze on while other receiued Then heereby fall to the ground the priuate communions of the popish Church where al is deuoured by the priest nothing deliuered to the people For whereas the ordinance of Christ and ancient order of the church was for the minister and people to receiue the Sacrament together among them the priest accompanied with his boy to make answer receiueth the sacrament himselfe alone without distribution made to others yea although the whole congregation be present and looke vpon him whereby God is dishonoured the communion is abolished the people of God are there by depryued and robbed of al comfort How is this a feast which the priest prepareth for himselfe not for others receiueth by himselfe not with his bretheren he speaketh to himselfe and not to the assembly he vseth a strange tongue and no man knoweth what he meaneth the people is
to praise him fo giuing his onely begotten Sonne to bee our redeemer and humbly to pray vnto him that our vnworthynesse hinder not the effectuall working of his Sacrametnes but that through his goodnesse and mercy they may haue their full force in our heartes for the pardoning of our sinnes for the increase of his graces for the confirming of our faith for the quickning of our obedience and for the preseruing of body and soule to eternall life Thus wee blesse God when we praise him and giue him the honour due vnto his name We blesse the meates we eate the drinkes we drinke the thinges wee receiue as Paule saith The cup of blessing which wee blesse when prayer is made to God that they may be healthfull to vs and we thankefull for them Lastly if in the Sacrament there bee a consecration and separation of the outward elementes to so holy an end it warneth vs to be carefull to vse and receiue oftentimes this Sacrament of the Lordes Supper For heere are not bare signes bare tokens bare figures without fiuite and without grace they are consecrated signes and hallowed elements effectually sealing vppe remission of sinnes And what is more plaine then that which the Apostle teacheth 1 Cor. 11. As often as ye shall eate of this bread and drinke of this cup ye shew the Lordes death till he come Thus the Lord Iesus speaketh Doe this as oft as ye shall drinks it in remembrance of me And haue we not many worthy and effectuall considerations to moue such as professe the same doctrine to resorte oftentimes to the same Table of the Lorde It is the commaundement of Christ so that we ought to make some conscience of this duty as of other commaundementes prescribed vnto vs. It is a commaundement of God Thou shalt not steale Few but to make some conscience thereof because it is Gods commaundement So is this heere often to come to the Lordes Table yet what little account is made heereof all the yeare long euery one seeth and the faithfull soule agreeueth The high God possessor of heauen and earth hath required and commaunded it yet who regardeth The Lorde hath spoken and yet who obeyeth If a father should command a duty of his son or a maister of his seruant he could not patiently endure to be disobeyed and shal we not thinke that God will require his lawes at our hands Againe to his commaundement he hath annexed a promise which maketh our sin and vnthankfulnes the greater if we shew not our selues ready in yeelding to this duty Besides seeing this sacra is a speciall prop to stay vp our faith and geth with it Christ and all his merits and heauenly treasurs we are vtter enemies to our owne selues to our own souls and to our owne saluation if we neglect â—o great mercy offeâ—eâ— vnto vs. Wherefore it is not left free vnto vs and committed to our discretion to receiue or not receiue this were no lawfull liberty but vnlawfull lycentiousnesse Heere in the faithfull find very great comfort and an effectuall meanes to strengthen their faith Euen as the sicke man that feeleth his sickenes and knoweth his own weaknes shoulde haue a speciall care to looke to his stomacke that therby he may receiue norishment gather strength so we are all spiritually diseased assaulted of Satan tempted of the flesh ouercome afterâ—imes of sin and must seeke strength of saith from this heauenly nourishment God of his compassion hath set vp his Sacrament as a signe vpon an high hill whence it may be seene farre and neere on euery side to raise vp such as are fallen to strengthen such as stand to comfort such as are weak and to call vnto him such as run away from him whereby hee gathereth them vnder his winges It is as the brazen Sepent that comming vnto it with a faith to be healed we might liue and not perish It is a banner displayed that euery Châ—â—stian souldiâ—r should resort vnto it as vnto his owne comfortable Supper to be had in often vse and continuall remembrance to put vs in mind of his continuall mercy laid vp for vs in the blood of Christ and to ratifie and seale vp the same farre more liuely then the baâ—e word onely When the words of Christs institution are spoken This is my body which is broken for you this is my blood which was shed for you When these words I say are reade vnto vs our of the scriptures they confirme our faith but much more when the Sacrament is seene with our eyes that we behold the bred broken and looke vpon the wine poured out but most of all when we tast and handle when we eate and drinke the outwarde signes We see when one maketh a bare promise to another with wordes onely betweene themselues he beginneth to doubt to whome the promise is made of the performance thereof if he adde an oath for confirmation the promise is more assuredly ratified but if he giue his hande writing and seale it to the party the matter is made out of doubt Thus we doe reason and helpe our faith We haue the promises of God wee haue the oath of God we haue the wordes and writinges of God we haue the seales and Sacramentes of God these are not reserued in the Lords keeping but are put into our owne handes to see them to keepe them to vse them for our comfort and assurance I speake after the manner of men if wee haue a free promise from an honest man penned fairely in writing ratified vnder his owne hand and seale and all giuen vnto vs to locke and lay vp we doubt not of the possession Now let vs consider the Lords doing and see what hee hath done for vs who is not as man that he shoulde lie nor as the sonne of man that he should deceiue God sent his sonne into the world to take our nature vpon him to be like vs euen in his infirmities hee named himselfe Iesus that is a Sauiour because he shoulde saue his people from their sinnes after his death he sent his Apostles to preach the glad tidings of remission of sinnes and euerlasting saluation he ordained his last supper immediately before his death to testifie and assure them vnto vs not onely by sounding them in our eares but by beholding tasting smelling feeling and feeding to seale them in our hearts and also daily to be repeated and ministred vnto vs. Seeing then we haue both his promises and oath his worde and writings his seales and Sacramentes in our keeping what would we haue more He would not make halfe so much adoin assuring his promises if he loued vs not he would not set such authentike seals to his deede and obligations vnlesse he ment good earnest His bare worde and naked promise is verie good paiment but he respecteth our weakenes whose mercifull kindnesse must not be neglected through our vnthankefulnes
part his sonne to his office the minsters deliuering of the bread the fathers giuing of his sonne If then wee drawe neere to the Lords table with faith reuerence and repentance nothing can be more sure certain to vs then the taking receiuing of Christ for when we receiue the bred from the minister we with all receiue the body of christ offered by the hand of God the father Lastly the breaking of the breade pouring out of the wine and deliuering of them both into the handes of the communicants 〈◊〉 these actions of God his chastising of his sonne and breaking him with sorrowes vppon the crosse for our redemption offering him vnto all euen vnto hypocrites and giuing him truely to the faithfull with all the benefits of his passion Indeed the minister giueth the outwarde signes to all receiuers but God giueth and applyeth onely to the faithfull the shedding of Christes blood for their daily increase of their faith and repentance But heere it may be obiected that not a bone of him was broken as it was figured by the passeouer and performed at his passion the verifieng and accomplishment whereof we read Iohn 19. 36. I answere there is a dubble breaking of Christ one corporall whereof the places before do speak the other figuratiuely wherby is vnderstood he was tormented and euen torne with paines as Esa. 53. He was wounded for our transgressions and broken for our iniquities the chastisement of our peace was vppon him and with his stripes we are healed Lo what is ment by the breaking of the bread his soule was tormented his spirit was crushed his hands and feet were pierced he sweat drops of Water and blood and cryed out aloud vpon the crosse My God my god why hast thou for saken me Wherefore let these rights be rightly marked and obserued of vs for our comfort and consolation Let vs when we see the breade broken and wine poured out meditat on the passion of christ howe hee was wounded and torne for our transgressions Although not a bone of his body was broken in pieces yet he was broken with afflictions brused with sorrowes and tormented with bitter anguish of his soule by whose stripes we are healed by whose condemnation we are iustified by whose agonies we are comforted by whose death we are quickned Whosoeuer resteth in the outward works done before his eies neuer attaineth to the substāce of the sacrament Thus much of the first inward part Chap. 9. Of the second inward part of the Lords supper THe second inward part is the holy spirit who assureth vs of the truth of Gods promises As we haue in the word of truth the forgiuenes of sins increase of faith groweth in sanctification a great measure of dying to sin and a greater care to liue in newnes of life promised 〈◊〉 vs so doth the spirit worke these things in the hearts of all the 〈◊〉 This appeareth in many places Rom. 8. rehaue receiued the spirit of adoption whereby we cry Abba father the same spirit beareth witnesse with our spirit that we are the children of God To one is giuen by the spirit the word of wisdome and to 〈◊〉 the word of knowledge by the same spirit to another is giuen faith by the same spirit all these thinges woorketh one and the selfe same spirite distributing to euery man seuerally as hee will So then as wee are weake in faith and slowe to beleeue so we haue the spirit giuen vnto vs to helpe our infirmities and to open our heartes to receiue the promises This truth being cleared the vses offer themselues to be considered And first of all inasmuch as the spirite worketh these things in the harts of all the faithfull from hence we gather that such as neuer finde any chaunge or renewing of the mind or reformation of life after the receiuing of the Sacramentes may iustly suspect themselues whether euer they had faith or not and whether ever they repented or not and therefore ought to vse the means to come by faith and repentance For the worke of the spirit accompanieth the outward worke in the elect of God as also we see in the hearing of faith preached hee must open the hart that is closed vppe before wee can receiue with meekenes the worde that is grafted in vs which is able to saue our soules Indeed euery person present may heare the wordes of institution may see the Wine poured out may eate of that bread and drinke of that cuppe as they may also hear the sound of the voice that commeth vnto them but the whole force effect and power resteth onely in the Spirite of GOD sealinge vppe the truth and substance of those things in the harts of all the children of God Againe seeing these thinges are done and performed by the working of the spirit they are confuted and cōuinced that thinke they cannot be made partakers of the bodye and blood of Christ and be vnited to his flesh vnlesse his body be shut vp vnder the accidentes of bread and shewes of wine and so his flesh be giuen vnto vs carnally that we may eate him with our mouthes and conuey him into our stomackes But we see heere the Holy-ghost is the bonde of this vnion hee worketh in vs faith which pierceth the heauens and layeth hold on Christ. It is saide of Abraham the Father of the faithfull that he reioiced to see the day of Christ he sawe it and was gladde For as we cannot see him with our bodily eies nor hear him with our bodily ears nor touch him with our bodily hands no more can we tast or eat him with our bodily mouths By the hand of faith we reach and apply him by the mouth of faith we receiue and eate him Let vs beleeue in Christ and we haue eaten Christ let vs not prepare our teeth and our belly but a liuely faith working by loue Wherefore albeit the humane nature of Christ goe not out of the highest heauens yet we that liue vpon the earth are partakers of his bodye contained in the heauens and his flesh and blood are communicated to vs as truely and effectually as if he were there on the present with vs. If any say How can this bee can that which is absent from vs be present with vs can heauen be in earth or earth bee in heauen He ere vnto I may moste iustlye aunsweare although this bee a great mistery and marueilous in our eyes yet we must confesse and consider that the Holy-ghost is the author of this vnion and as it were the conduit-pipe of this coniunction who by his diuine power ioyneth togither things that are seuered in place and begetteth faith in vs which is the instrumenr and hande whereby we receiue and applye Christ with all his gifts vnto our selues as Iohn 17. Father I pray thee for such as shall beleeue in mee that they may be one as thou
O father art in me and I in thee that they also may be one in vs. He ereunto commeth the saying of Paule Ephe 3. Christ dwelleth in our hearts by faith Like wise Act 13. Byhim euery one that beleeueth is iustified that is absolued and discharged And Iohn 3. so many as beleeue in him shall not perish but haue euerlasting life Thus we see our fellowship with christ is from the spirit and by our 〈◊〉 The spirit is the principall worker faith is the meanes and the instrument Neither must this comunction seem vnto vs impossible throgh the great distance and distinction of place We see the sun daily with oureies which though it be scituate in the heauens and seperated from vs in place communicateth his effect and power vnto vs that dwell vppon the earth neither doe we maruell thereat and yet is the sunne but a creature subiect vnto vs and distributed to all the people vnder the whole heauen to serue their vse Shall not Christ then the sonne of righteousnesse make vs truely partakers of his flesh by the vnsearchable power of his spirit and the supernaturall gift of a liuely faith who can as easily ioyne together things farre off as those that are nigh Are not the faithfull seuered in place and scattered through the world ioyned as neerely together as the members are to become one body where of Christ is the head As the Apostle teacheth That which we haue seene heard declare we vnto you that ye may also haue fellowship with vs and that our fellowship also may be with the father with his son Iesus Christ. We see this like wise lively laid out before vs in the estate of 〈◊〉 though the husband and wife be sundred for a time and separated one farre from another yet the band of matrimony doth so ioyne and vnite them that the wife is one flesh with her 〈◊〉 albeit he be a thousand miles distant from her so is it betweene Christ and the faithfull he loued the church and gaue himselfe for it and they are members of his body of his flesh and of his bones which coupling and combining together with Christ is wrought as we haue shewed by the spirit principally by faith instrumentally by both most effectually We need not therfore any carnall and bodily presence of Christ to ioyne vs to him seeing it is truely and certainely perfourmed by these meanes whereby we grow to a perfect man in him For as the Sunne is more comfortable to the world by his refreshing beames and sweete influence being absent then if his naturall body and compasle lay vpon the earth so the flesh of christ being in the glory of his father much more comforteth and refresheth our soules and bodies by his heauenly grace and spirituall influence then 〈◊〉 he were present fleshly before our eyes And as the Sunne not discending from heauen nor leauing his place is not withstanding present with vs in our chambers in our houses in our hands and in our bosomes so christ being in the highest heauens not comming downe nor forsaking his glorious habitation yet neuerthelesse is present with vs in our congregations in our heartes in our praiers in our meditations and in the sacraments But of this we shall haue occasion to speake more in the chapter following and we haue already spoken of it in the former bookes Chap. 10. Of the third inward part of the Lords Supper THe third inward part is the body and blood of christ that is the body of our Lord deliuered vnto death for vs and his blood shed for the remission of sinnes and consequently whole christ This is the chiefest part of this sacrament For the bodie and blood of Christ are thus made and separated to be the liuelie meat of our soules and haue that force and efficacy of 〈◊〉 in our soules which bread and wine haue in our bodies This is the cause why Christ often calleth himselfe the bread of life Ioh. 6. I am that bread of life this is that bread of life vvhich commeth dovvn from heauen that he vvhich eateth of it shold not dye I am that liuing bread if any man eate of this bread he shall liue for euer Thus euery receiuer is giuen to vnderstand that as God doth blesse the bread and Wine in his Supper to preserue strengthen and comfort the body of the receiuer so Christ apprehended and receiued by faith doth nourish vs and preserueth body and soule vnto eternall life Hee died in the flesh that he might quicken vs and he poured out his blood 〈◊〉 hee might clense vs from our sinnes Wherefore whensoeuer as the Lordes ghests we see the bread on the Lordes table we must set our mindes on the body of Christ when we behold the cup of the Lord we must thinke vpon the blood of christ when we looke vpon the bread broken and the Wine poured out we must consider how the body of chirst was pierced punished crushed crucified torne tormented and his blood poured out for our sakes when we feele that by bread our bodies are nourished and strengthned and by the wine our vitall spirits are comforted and refreshed we beleeue that by the body of Christ deliuered to death for vs we are fed to euerlasting life and that by his blood poured out vpon the crosse our consciences are sāctified and we fele his quickning power which doth confirme vs in our communion with him Thus is this part of the supper spiritually to bee applyed thus are the bread and wine made a sacrament to vs and not bare signes thus the memorall of christs death is repeated whichalbeit it were once finished on the crosse and now his passion is past long ago yet to the faithfull in regard of the force it is stil fresh and alwaies present Now it is not without cause and good consideration that Christ would haue the bread first deliuered as a signe of his body and then afterward the wine as a signe of his blood seuerally and apart administred because his body and blood are not represented to vs as his humanity now dwelleth glorious in the heauens but as he was offered vp a sacrifice on the crosse his blood being 〈◊〉 out of his body For to the end it may be nourishment to vs it must be crucified For as corne of it selfe is not fit foode for vs vnlesse it bee threshed winnowed ground and baked for vs so is it touching christ he must suffer be crucified and dy that we may liue by him and raigne with him This is the truth which in this point is to be considered Now let vs lay open the vses which of vs are to be learned Is christ the inward part of the Lordes Supper represented by the bread and wine offered to all but rcceiued onely of such as are faithfull then his body is not inclosed in the bread or in the accidents ofbread nor his blood included in the wine or vnder
messe of pottage before the blessing and as the Gadarens who preferred theirswine before christ therfore besought him to depart out of their coastes But let vs learne better thinges for all these shall vanish and come to nothing And what shall it profit a man if he win the whole world and lose his owne soule Let vs not labour for the meate that perisheth but for the meate that endureth to euerlasting life which the Sonne of man shall giue vnto vs. Therefore let vs remember whensoeuer we come to his table to be partakers of this Supper to come with a great longing after life and saluation from him as we desire bodily meate when we are hungry and drinke when we are thirsty then shall we by him be satisfied and saued otherwise we cannot lay hold on him we may receiue the outward signe but we cannot receiue the graces of christ offered vnto vs. Thus much of the third inward part of this Sacrament Chap. II. Of the fourth inward part of the Lords Supper THe last inward part of this sacrament of the supper remaineth which is the faithfull and christian receiuer As euery communicant sensibly and outwardly taketh the bread and wine giuen vnto him eating the bread and drinking the Wine for the nourishment of his body so the faithful receiuer apprehendeth and layeth hold on christ by the hand of faith and applyeth him particulally that the feeling of his true vnion with christ may daily be increased according to that saying Ioh. 1. As many as receiued him to them he gaue prerogatiue to be the sonnes of God euen to them that beleeue in his name And 1 Cor. 10. The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which we breake is it not the communion of the body of Christ Wherefore when we do faithfully and worthily take the bread and the cup into our hands we must consider that withall we take and receiue Iesus christ himselfe offered vnto vs. When we eate the bread and drinke of the cup and so apply them to our bodily vses we must consider that we apply christ Iesus to our selues euen to our soules particularly that he is meate indeede and that he is drink indeed vnto vs if we bring with vs the hand of saith For faith is like the mouth of a vessell if you poure Lyquor vppon it all the daye longe vnlesse the mouth of the vessell bee open to receiue it the Water is spilt on the ground the vesselremaineth empty so may a man come to the lords table euery month receiuing the bread wine that represent whole christ yet except he bring with him faith which is the mouth of the soule hee receiueth not Christ vnto a spirituall life to be his righteousnes and sanctification And this is the reason why we receiue a little portion and a small quantity as well of bread as wine because the end of our eating and drinking serueth for the sanctification of the spirit not for the silling of the body Now let vs see what vses are offred to our consideration in the meditation of this truth First seeing onely the faithfull are partakers of the things signifyed in this Sacrament we see all doe not receiue alike there is a difference to be made among receiuers But as you snatch after the leaues of the tree and let go the fruit want the profit of their labour so is it among many men in this worlde who take the signe of Christ but let goe Christ. Nowe as Moses intreating of thinges cleane and vncleane noteth out foure sorts of beasts some onely chew the cud and some onely diuide the hoofe some neither chew the cudde nor diuide the hoofe and some both chew the cud diuide the hoofe or as in the dayes of the Gospell some were circumcised in heart not in flesh as Titus some were circumcised in the flesh not in the hart as Iudas some were circumcised neither in flesh nor in the spirit as the gentiles and some were circumcised both in the flesh and in the spirit as Timothy so is there a difference among receiuers some receiue Christ onely spiritually not sacramentally some onely sacramentally not spiritually some neither receiue him spiritually nor Sacramentally and some receiue him both spiritually and Sacramentally Of these we will speake 〈◊〉 and in order as they haue bin propounded The spirituall eating is by faith whereby we are made one with Christ and partakers of his benefits without the Sacramentes where of Christ speaketh He that eateth my 〈◊〉 and drinketh my blood dwelleth in me and I in him Thus to eat him is to beleeue in him and therfore he vseth these words as being of one force to beleeue in him and to eat him to drinke him and to come vnto him This is the 〈◊〉 of God that ye beleeue in him vvhom he hath sent I am that bread of life hee that commeth to mee shall not hunger and he that beleeueth in me shall neuer thrist Againe Christ attributeth the same fruit and effect to them that beleeue in him that hee doth to them which eat his body drink his blood therefore by eating and drinking hee meaneth nothing but beleeuing He that eateth my flesh and drinketh my blood hath eternal life And in the 40. verse of the same chapter he saith This is the will of my father that euerie one that beleeueth in the sonne should haue cternall life and I vvill raise him vp at the last day Heerby we may see that Christ attributeth the same to beleeuing which in the other place hee did to eating and 〈◊〉 so that the meaning of Christ is that to beleeue in him is to eat him And thus many receiue Christ eating and drinking his body and bloode that neuer came to the Sacramentes Heere 〈◊〉 some will obiect If this doctrine be true then are the Sacraments needlesse For if we may 〈◊〉 christ by faith spiritually without any vse or comming to the Lordes supper to what ende serueth the Supper It seemeth by this to be made void and superfluous God forbid for the sacraments are the holy ordinances of Christ by his blessing appointed for our help and benefitte so that the most perfect christians of the strongest faith haue need to seeke the strength ofsaith against weaknes and wauering in the promises of God Notwithstanding we must confesse to the glorie of god and the great comfort of manie persons that the faithfull soule maie and doth often feed vpon christ to saluation beside the vse of the sacrament For the spirituall grace is not of necessitie tied to the outward signes as if without them God cannot or doth not sometimes bestow the same We see in the acts of the Apostles Cornelius and his company was sealed with the spirit of God before the receiuing of the outwarde sacrament Abraham beleeued the
vnworthinesse in receiuing the Supper Chap. 16. 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 to celebrate the Lords Supper to the glory of God and comfort of their owne soules must diligently acquaint themselues with these 4. pointes with knowledge faith repentance and reconciliation to those whom they haue offended It is required of all persons that come to this Sacrament to know the grounds of religion and vnderstande the doctrine of the sacramentes Secondly to beleeue in christ and to looke for saluation in him alone inasmuch as there is no other name vnder heauen by which we must be saued So then we must come with faith which is the hand to apprehend christ Thirdly to abhorre and detest our sins to hate them with an vnfained hatred as our deadly and most dangerous enemies and to haue godly sorrow for them which may cause repentance not to be repented off Lastly to loue our bretheren truely and sincerly yea euen our enemies If we find not these things in our selues we must carefully vse al holy meanes appointed for this purpose to begin them in vs otherwise our estate will proue to be fearefull and dangerous We must with al sincerity conscience and zcale vse prayer the word read and preached conference meditation and such like helpes as may further them in vs. If we do find them in vs though feeble and in great want and weakenesse we are not to abstaine from the sacrment but to come thereunto to seeke strength of faith encrease of obedience Wherfore our sauiour calleth such vnto him come to me all ye that are weary and sore laden and I will ease you take my yoke on you and ye shall find rest vpon your soules for my yoake is easie and my burden is light And Chap 12. A brused reede shall he not breake and smoking flaxe shall he not quench till he bring forth iudgment vnto victory Touching the first we are to obserue that such as wil come aright to the lords Supper must haue the knowledge of Gods word which is the foundation and ground-work of faith We must know what to beleeue and must learne the doctrine of saluation out of the Scripture Our Sauiour Christ in that heauenly prayer which he made a little before his passion vseth these words to his father This is eternall life to know thee to be the onely very God and whom thou hast sent Iesus Christ. We must know how miserable all men are of themselues that we are seperated from God the children of wrath by nature as wel as others and the very firebrands of hel They that want this knoledge cannot iudge aright of the partes and vses of this Sacrament nor desire this heavenly meate which nourisheth to eternall life So then knowledge must necessarily go before faith for it is the nature of faith to beleeue that which it knoweth and therefore where there is small knowledge there is a little faith and where there is no knowledg ther can be no faith according to the doctrine of the Apostle Roman 10. Faith commeth by hearing and hearing by the word of God The knowledge required of vs when we approach to this Sacrament standeth in these two pointes first in the knowledge of God Secondly in the knowledge of our selues In these two braunches standeth the first part of examinarion And these two pointes are so neerely ioyned and knit together that no man can throroughly know God vnlesse he know himselfe and no man can haue the perfect knowledge of himselfe except he know God in whom he liueth moueth and hath his being Vnder these two heads many particular points are containd necessary to be known of those that offer themselues to bee partakers of this sacrament First that there is onely one God that hath made himselfe knowne in three persons the Father the sonne and the Holy-ghost Secondly that God made man and all other creatures good and gouerneth all thinges well Thirdly man did fall through the entisement of the Deuill and his own wilful disobedience in breaking the commandements of God Fourthly there are ten commaundements diuided into two tables where of the foure first commaundements concern our duties to God the sixe last our dutyes toward our neighbour Fiftly we cannot keepe these commandements nor any one of them but we breake them daily in motion in thought in worde and in deede the breache where of deserueth the cursse of God that is all miseries in this life death in the ende of this life and Hell fire after this life Sixtly there is no meanes or remedy in ourselues or in any creature but onely in Iesus Christ the eternal son of god who is god man God that he might ouercom death and man that he might die for our sins He hath pacified gods wrath fulfild the righteousnes of that law sanctified our nature adopted vs to be the children of god and maketh our duties though weake acceptable to his father Seuenthly all haue not deliuerance by him but onely such as beleue in Christ whose obedience and righteousnes is made ours by a liuely faith whereby we are perswaded that through him our sinnes are forgiuen and wee made the children of God Eightly faith is a gifte of God applying Christ and al his merits particularly to our selues and teaching that he is a Sauiour vnto vs. Ninthly beeing saued by christ thrugh faith we may not liue as we list this vnspeakeable mercy teacheth vs to deny all vngodlinesse and all worldly and sinfulllusts to to liue soberly righteously and godly in this present euill world and to walk in newnes of life because no vnrighteous person shal enter into the kingdome of heauen Tenthly this faith which bringeth forth a reformed life is wrought in our heartes by the Holy-ghoaste through the preaching of the word being truely expounded and profitably applyed with doctrin confutation exhortation correction reformation and consolation and it is encreased besides by reading praying and receiuing of the sacraments Eleuenthly touching prayer we haue a perfect platforme left vs by Christ in the Gospell which containeth sixe petitions the three firste concerning the glorie of God and the three last concerning the necessities of our owne bodies and soules 12. the sacraments are another help to strengthen and increase faith which are outward signes and seales ordained of God to assure vs that Christ all his sauing graces are giuen vnto vs. These are two in number Baptisme the Sacrament of our regeneration and new birth assureth vs by the washing of water that our sins are for giuen by the blood of Christ and wee borne a new to god The Lords supper assureth vs that by bread and wine giuen and receiued according to gods ordinance
renewing of the minde a change of the heart a turning of the soule and a reformation of our life and affections As knowledge is the beginning and as it were the forerunner of faith like a messenger going before his maister to prepare for his comming so repentance is an especiall fruit of faith without which whosoeuer draweth neere to the Lordes Table prophaneth the Sacrament and departeth without comfort For it is an altering of our liues and conuersations to God ioyned with a Godly sorrow and detestation of all sinne together with an vnfained loue and desire of righteousnesse This appeareth in the change of the whole man of our thoughtes affections meditations and delightes in al these the old man with his deceitful lusts must be put off and the new man must be put on which after God is created vnto righteousnesse and true holinesse This duty is taught in diuers places of the scripture Herunto come the wordes of the Prophet Esaiah When ye come to appeare before me who required this at your hands to tread in my courtes Bring no mo oblations in vaine 〈◊〉 is an abhomination vnto me I cannot suffer your new Moones nor Sabbaths nor solemne 〈◊〉 it is iniquity nor assemblies And when ye shall stretch out your handes I will hide mine eies from you and though ye make manie praiers I will not heare for your handes are ful of blood Wash you make you cleane take awaie the euil of your workes from before mine 〈◊〉 to do euel learne to do wel c. And Ch. 66. He that killeth a bullock is as if he 〈◊〉 a man he that sacrificeth a sheep is as if he cut off a Dogges necke he that offereth an oblation as if he fered swines fleshe he that burneth incense as if he blessed an idoll yea they haue chosen their owne waies and their soule delighteth 〈◊〉 their abhominations Whereby the prophet meaneth that god accepteth no sacrifices without faith and repentance This also was figured and shaddowed out by washing the garments and changing the attire of such as came with their oblations vnto God and prepared themselues to his seruice This Iacob commaunded when he reformed his houshold and went vp with them to Bethell the house of God Thus Moses prepared the people before the law was deliuered in Mount Sinas And heereunto the prophet Dauid alludeth Psal. 26. I will wash mine handes in innocency O Lord and compasse thine alter as if he should say I will indeauour to liue most vprightly toward thee and toward men and so come and offer sacrifices at thine alter Wherefore such as feele not themselues to haue penytent heartes to be humbled and grieued for their sinnes to sigh and grone vnder the burden of them to tremble at Gods iudgementes cannot come aright to this holy Supper but eate and drinke certaine iudgement to themselues The broken and contrite heart is the path way to heauen and an vnspeakeable companion of repentance This the Apostle teacheth 2 Cor. 7. Godly sorrow causeth repentance vnto saluation not to be repented off but worldly sorrowe causeth death but behold this thing that ye haue beene Godly sory what great care it hath wrought in you yea what cleering of your selues yea what indignation yea what feare yea what desire yea what zeale yea what punishment Heere be the notes and tokens whereby we may try our repentance whether it be sincere or not It hath these signes to discerne it a care to leaue that sinne into which wee are fallen otherwise we haue not repented as Act. 2. they which had crucified the Lord of life and deliuered him into the handes of sinners were pricked in their heartes and sayed to Peter and to the other Apostles Men and bretheren what shall wee doe And Peter sayde vnto them Amend your liues and saue your selues from this froward generation The other signes of repentance are a confession of our sins to God and a condemning our selues for them an holy and inward anger against our selues for our carelesnesse in looking to our owne waies a feare not so much of Gods iudgements as least we fall into the same sins againe and so offend our mercifull father a desire euer after to please God with all our hearts and last of all a renewing and punishing of our owne soules for our offences cōmitted against him Now to the end we may repent aright and sit in iudgement of our selues according to the forme of gods iustice it shal be needful for vs to examine our selues by the ten words of the law and out of the same to frame ten seueral enditements against our selues whereby we shal find a great defect of righteousnes a great spoile of obedience a great accesse of disobedience and a great heape of all kind of corruptions This then may serue and suffice for the true examination of our selus We must consider and confesse that we haue not loued and feared God we haue not beleeued and depended vpon him in al estates as we ought but haue oftentimes feared and loued the creature aboue him we haue preferred a filthy pleasure before him we haue doubted of his promises through vnbeleefe and relyed vpon an arme of flesh and blood Wee haue beene carelesse in the worship of God we haue not prayed to him with stedfast assurance to be heard we haue not serued him in spirit and in truth as he requireth of vs but hypocrisie hath crept into our best actions and meditations we haue more laboured after the outward shewes and appearances of religion then to expresse the power of Godlinesse and haue more esteemed to seeme to others to bee true Christians then to bee such indeede Wee haue not reuerenced the eternall Maiesty of God as is meete to doe who is infinite inuisible vnchangeable we haue not blessed and praysed his name with thankes-giuing for all thinges and at all times as well for aduersity as prosperity Wee haue not heard reade and meditated in his word with such affection reuerence and zeale as is requisite when occasion hath beene offered to speake of the workes of gods prouidence we haue not acknowledged in them the greatnes of his wisedome power and goodnesse as we ought nay rather the glorious and dredful name of god which ought to be more deare vnto vs then our own liues hath beene blasphemed dishonored and abused by vs. Touching the sabboth wee must consider and confesse how we haue prophaned it we haue bene more careful to follow our worldly workes and affaires then to seeke the kingdome of God and his righteousnes hauing had more care of the body then of the soule we haue sent out our seruants to dispatch our busines on that day and haue not suffered them to attend on the 〈◊〉 of the Lord for the saluation of their soules and our soules haue neglected the ministery of the word of god haue defiled his sanctuary and haue polluted that holy
testament and the new they had sundry significant signes and Ceremonies whose interpretation was not easily knowne vnto them Thirdly seeing God hath giuen vnto vs two signes and added two seals to his word and writings we ought to haue the stronger faith in his mircyfull promises For wherefore hath he doubled the signes but that wee should encrease in faith and as it were double our assurance of his graces Lastly this number of two ouerthroweth the number of seauen sacramentes maintained in the church of Rome which iust number was first broched by Peter Lumbard afterwarde ratysied in the Counsell of Florence and lastlye established in the Counsell of Trent and is now become the common doctrine of that counterfect church For besides baptisme and the Lords supper which wee receiue they haue instaled into the number of sacraments Confirmation Penance Matrimony Orders and extreame Vnction contrary to the doctrine of the scriptures contrary to the nature of Sacramentes and contrary to the euidence of sundry reasons And firist of all confirmation cannot bee lifted vppe into the seate of the Sacramentes or sit downe in this Chaire of honour because it wanteth the institution of Christ it wanteth an outward signe it hath no word to warrant it or promise of blessing for howsoeuer the Apostles by imposition of hands gaue the holy ghost those miraculous gifts are now withdrawne from the church of God Lastly they haue aduanced it aboue baptisme they administer it in a strange tongue and halow the greazy oyle to purifie soule and body Secondly their popish penance instituted by bodily chastisements to make satisfaction for sinne to God is no sacrament of the new testament nor any sacred thing being thus vnderstood For we acknowledge no other satifaction for sinne wherein God delighteth and the conscience of man 〈◊〉 but only the death and obedience of christ Besides true repentance hath beene preached and practised from the beginning of the world after that sinne entred into the world Furthermore their penance hath no visible signe as baptisme and the supper of the Lord haue Thirdly matrimony albeit it be a diuine ordinance honourable among all estates yet can be no Sacrament of the church of christ because it was instituted before the law it is ratified among the infidels which are no members of the church it hath no promise of grace and saluation ioyned to it and albeit it be honorable in all yet it is not necessary in all Lastly the Roman church esteemeth it as an vnclean thing a prophanation of holy orders a liuing in the flesh so that as with one hand they aduance it to a great dignity with the other hand they cast it downe with great disgrace and contempt as vnworthy of the high and holy priesthood Fourthly orders come in the next place which are the offices and ministry of the church but no sacrament or sacraments of the church For then according to the number of orders we should multiply the number of sacraments Neither haue they any outward element and visible signe Lastly we are come to extream vnction which we suffer not to maske vnder the name of sacraments but pul off the vizard thereof because the church had the vse of anoynting so long as it retained the miraculous gift of healing Besides it hath no word ofinstitution to warrant the continual practise of it vntill the second comming of christ Wherefore seeing the word of God teacheth the number of two sacraments onely and the church of Rome instructeth her children in the number of 7. sacraments neither moe nor lesse they must pardon vs if we harken rather to the scriptures then to their traditions rather to God then to man rather to the truth then to the spirit of error Hitherto we haue spoken of the Sacramentes in generall of their parts their vses their number now we come to speake of them in particular first of baptisme then of the Lords supper And howsoeuer baptisme hath sundry significations yet as it signifieth that washing with water which serueth to seale the couenant of the new testament it is the first sacrament wherein by the outward washing of the body with water once in the name of the father of the son and of the holy ghost the inward clensing of the soule by the blood of christ is represented This descrption teacheth that such as are not yet baptized are not to be admitted to the lords table that albeit dipping be not necessary to the being of baptisme yet washing with water is of the essence of this sacrament that such as are once baptized are not to be rebaptized albeit they haue beene baptized by heretickes and that whosoeuer is baptized hath made a solemne couenant to professe the Christian religion Now q wee are to consider in Baptisme as wee did before generally in a Sacrament these two thinges his partes and his vses The partes of baptisme are outward and inward The outward partes are these foure The first outward part is the Minister as the Messenger of God For baptisme is a part of the Minystry and God hath ioyned the ministry of the word sacraments togither Wherfore the minister must be carefull and not carelesse in the execution of his osfice who is to sanctifie the Water and to wash the party Moreouer the people are directed to whom to resort when they haue children to be baptized Lastly the Church of Rome prophane baptisme when they appoint mid-wiues and priuate persons to baptize children The second outward part is the word of institution which is as the forme of this sacrament The third part is the element of water which is the matter whereof baptisme consisteth Whosoeuer therefore baptiseth with any other liquorthen with water as with blood with sand with snow with milk or such like matter doth frustrate Baptisme and maketh it an idell ceremony Againe all Popish corruptions added and annexed to this sacrament contrary to the simplicity of the gospel as creame crosses censors tapers spettle salt and such like vnsauory trumpery are 〈◊〉 hauing also a superstitious opinion of holinesse and worship ioyned with them Also if water be an outward part the want of washing with water cannot hinder the saluation of such as dye without baptisme All perished not vnder the law that died without circumcision God is not more rigorous vnder the Gospell This therefore is a bloody and discomfortable doctrine to be abandoned and abiured of all parents of all childeren of all Christians The fourth outward parte of baptisme is the body that is washed Novv such as are to be baptized must be within the Couenant these are eyther men and Women of riper yeares or else the infantes of such vvho haue interest in Baptisme as vvell as their parentes This condemneth the Romyshe practise of baptizing bels and serueth to set forth the great loue of God to all
beleeuers who vouchsafeth to be their God the god of their seed Hence likewise it appeareth that infants are to be baptized For baptisme succeedeth in place of circumcision the Apostles baptized whole houses Christ calleth infants and sucklings vnto himselfe and 〈◊〉 that to such belongeth the kingdome of Heauen they are Christ sheepe and members of his body Hence we learne that the baptisme of infantes is no vnwritten tradition but a written and diuine institution taught in the Scriptures Consider also heereby the difference betweene baptisme and the Lords Supper and that all are conceiued in originall sinne Acknowledge also a difference between them and the children os Infidels and let parents be incoraged to bring vp their children in the instruction and reformation of the Lord. Hitherto of the outward parts now follow the inward parts which also are four in number First god the father represented by the Mi. wherby our faith is gretly strengthned For whensoeuer the eie seeth the minister 〈◊〉 water on the body faith beholdeth god the father clensing the soule with the precious blood of his sonne Christ. The seconde part is the spirit of God hauing relation to the word and promise of God and therefore whensoeuer wee come to heare the word or to receiue the sacramentes we must craue the assistance of the spirit to open our harts as he opened the hart of Lydia If this in ward teacher be wanting the eare heareth and the hand handleth but the hart is hardned The third in ward part of baptism is Christrepresented by the water This serueth greatly to confirme our faith to consider with our selues when we behold with our bodily eies the water poured vpon the bodie baptizd the blotting out of all our sinnes by the blood of Christ Iesus The 4. inward part is the soul clensed P most liuely and effectualy represented by the body washed For the washing of the body representeth the clensing of the soul. This teacheth that by nature we are corrupt and abhominable so that God must worke in vs both the will and the deede These are the foure in ward parts of baptisme The agreement betweene these outward and inward parts is very euident For as the Minister by the word of institution applyeth Water to the washing of the body so the father through the working of the spirit applyeth the bloode of Christ to the clensing of the soule Thus farre of the parts of Baptisme both the outward and the inward parts now we come to the vses thereof which are principally three First to shew our placing and planting into the blood of Christ to remaine in him for euer This coniunction with Christ is not bodily or naturall but misticall and marueilous in our eyes for we are made one with Christ by the same spirit dwelling in Christ and in all the members of Christ. So then the saints triumphing in heauen and al the beleeuers fighting vpon earth as souldiers in warfar haue one and the same spirit of christ dwelling in them and therfore are one with him Secondly to assure vs of the remission of our fins that we may bee able to stand in the presence of God hauing put on the garments of Christ as Iacob receiued the blessing clad in the garments of his elder brother This ouerthroweth the doctrin or rather doting of the church of Rome which teacheth that baptism abolisheth al sins going before it and leaueth nothing that hath the name or nature of sinne If this were a truth of god not a dreame of men it is not only decent but greatly to be desired to haue baptisme deferred vntil old age nay vnto the hower of death that so we may depart hence in peace with greater assurance of Gods fauor in the pardon of our sins Thirdly to slay the old man and to kil our natural corruption by the power of the death and burial of christ besides to raise vs vp againeto holines and newnes of life by his resurection Hence it is that the Euangelists call it the Sacrament of Repentance admonishing euery one of vs to expresse the strength and power of baptisme as the Prophets of tentimes exhort the lews to circumcise the forskin of their harts and to harden their necks no more So we ought not to content our selus to be baptized in body but must labour to be baptized in soul by a daily proceeding in regeneration by bringing foorth the fruites of sanctification and applying Christ Iesus to our full iustification Thus much of baptisme the honourable badge of our profession and dedication to Christ that dyed vppon the Crosse what it is what are the 〈◊〉 and vses thereof Now wee come to the Sacrament of the body and bloode of CHRIST e which is called by sundrye names in the new testament Sometimes it is called the Communion teaching that we are one body coupled togither in Christ shewing that it is to bee receiued of many togither and admonishing vs of vnity and concorde among our selues Sometimes it is called the Lords Supper hence we see who is the author of it no man no Angell but the Lord Iesus leauing it for a fare-well token of his loue toward vs. We must also come with an earnest desire hungring after Christ that we may be satisfied with his righteousnesse Sometimes it is called the breaking of breade this sheweth that the substance of breaderemayneth after the wordes of consecration that figuratiue speeches are vsed in the Sacrament and that this externall rite of breaking the bread vsed by Christ practised by the Apostles obserued by the pastors of the church ought not to be omitted and ouerpassed Sometimes it is called the table of the Lord this teacheth that christ and his Apostles at the celebration of it vsed a table not an altar that it is a Sacrament not a sacrifice and that we ought to draw neere vnto it with all regard aud reuerence Lastly it is called the new testament or Will of Christ. This title teacheth that there is a double couenant betweene God and man the one old the other new the one of the law the other of the Gospell the firste of Workes the seconde of grace Againe it serueth to condemne the cursed sacriledge of the church of Rome which addeth and detracteth altereth and mangleth this sacrament at her own pleasure and mingleth it with the leauen of her owne inuentions This is a great comfort to all Gods children to consider that all faithfull christians are the heires of Christ to whom he hath promised saluation of their soules and forgiuenesse of their sinnes As we haue seene the seueral names of this sacrament which shew the nature there of vnto vs so now we will set downe what the lords supper is The supper of the lord is the second sacrament wherein by visible receiuing of bread and wine is represented our spirituall
if we would enter into the infinite dissentions debates diuisions contradictions wranglings hart-burnings grudgings sects and rentings into diuers partesamong the Papists themselues who indeed neither haue vnity in truth nor vnity in falsehood it should be harder to finde an ending then a beginning They could neuer yet be reconciled Their owne schoole men are at deadly feud and defiance one against another Scotus is against Thomas Ockam against Scotus Petrus de Alliaco against Ockam the Nominales against the Reales the Dominicans againste the Franciscans Scotistes against Scotistes Thomistes against thomistes Canonist against canonist sect against sect Order against Order cloyster against cloyster priests against Iesuites and Iesuits against priests repugnant one to another and at ciuill and Domesticall warre amonge themselues proclaiming their owne shame as with the blast of a trumpet and therfore hauing fought so many fields at home they shoulde not reproach vs with matter of dissention We may reply vnto them as one sometimes fitly answeared phillip K. of Macedon intreating a peace amonge the Graecians and yet hauing his wife Olimpias and his son Alexander known to liue at mortall dissention within his owne doores Goe first and conclude a peace in thine owne house at home So should our aduersaries remember that the chiefe procters and protectors of their new religion haue euer contentiously wrangled with others and with themselues and the contentions cannot yet be taken vp I dare confidently auouch and auerre that in the greatest conu ouersies and in the greatest number if not in all which are now multiplyed to many hundred some one or other of their highest Popes chiefest cardinals reuerent Bishoppes famous Doctours learned schoolmen holy fathers other aproued writers among them are slatly and fully on our side ioyne with vs hand in hand and giue testimony directly to our doctrine not in the smallest points but in the greatest not in few but in many yea not the meanest among them but as we haue said the strongest pillars of their church are reuolted to vs are come into our campe haue pitched their tents with vs and some one or moe of them fight our battels in all our doctrins This were easie to be shewed particularly touching the Apochryphall booke touching iustification by imputation touching Images touching praiers in a strange tongue touching the notes of the churche touching the sacraments and such like among which many haue written since the late Trent-counsell Thus while we are in peace the enemies possessed with a spirit of diuision and stricken with giddines by the iust hand of god wound one another and the swords of the Midianites are drawn out against the Midianites Therfore the truth resteth among vs Our enemies being iudges But lest we might peraduenture be thought to offer them wrong whilst insisting vpon general terms we charg them to be diuided among themselues and in their writings to gaul one another I wil presse them with particulars and only stand vpon the matter in hand to wit the sacraments the doctrin whereof I haue plainly opened in these Books Whosoeuer shal read the writers of the Roman church touching the sacraments shal find almost so many mindes as men among them they furiously fight and make daily combats against each other moouing sundry questions which they cannot with al their shifts remoue or determine First of al the schoolmen make a question whether the body of Christ in the Eucharist be eaten with the mouth of the body and passe into the belly or onely by faith Some of them hold he is onely eaten spiritually and receiued by faith as cardinal Cajetan a pillar of their church a peere of the Court of Rome the Popes legate in Germany and Luthers hott aduersarye holdeth this Falsissimnm est corpus christi corporaliter sumi quoniam c It is very false that Christe◠Body is receiued bodily for the diuines teach that he is taken spiritually not by handling but by beleeuing And Bellarmine a man of the same note and of the same coat saith Dicemus christum efse c. We will hold that christ is in the Eucharist truly substantially really not corporally nay contrariwise it may be said to be ther spiritually Others thinke he is taken bodily into the mouth but goes not into the belly This the glosse holds in Gratian quám cito species dentibus atteritur tam citó in coelum rapitur corpus christi that is So soone as the accidents of bread begin to be chewed by the teeth presently Christs body is conueyed into heauen But Durand goeth farther and saith Corpus christs de ore transit ad cor tum desinit corporis presentia remanente spirituali that is The body of Christ passeth srom the mouth to the hart and then the bodily presence ceaseth and the spiritual remaineth Lastly others say it passeth into the belly and remaineth there as long as any shew of the bread abideth Lo what they hold in this one question and they varry being constant in nothing but inconstancy Some of them resist the beginning of inconueniences that may ensue and hold he neuer commeth into the mouth some that he commeth into the mouth but not into the stomack some into the stomack but not into the belly and others sticking at nothing do hold he goeth into the belly And to fil vp the measure of iniquity Antoninus Arch. of Florence writes that the body of Christ may he vomited vpward by the mouth and purged downward by a draught Igitur corpus christi sanguis tam diu manent in ventre stomacho vel 〈◊〉 c. Therfore saith he the body and blood of christ remaine in the belly and stomacke or in vomit and in whatsoeuer course of nature so long as the shewes of bred and wine remaine And if they be vomited or purged before they be altered as sometimes in those that are trobled with the flux euen there is the true body of christ If this be true I would gladly learn of the profoundest doctor and learnedst Iesuit what is to be done to the body of christ thus purged or vomited whether it shall be eaten againe or burned or what they would haue done with it Robert Smith a Martir of blessed memory reasoning with a Popish priest of the real presēce compelled the Doctor by force of reason at length to confesse that c the body of christ being eaten in the sacrament goeth downe into the belly and so is cast into the dr aught saying farther that it was no greater derogation to Christ then to be spit vppon But wisely and worthily did the Martyr reply If the Iews being his sworne enemies did only spit in his face and we being his friends do cast him into the draught which of vs deserue the greater damnation Thus the Doctor was put to present silence O yee Cardinals and Byshops O yee priests and Iesuites are ye not
falsely named sacraments Touching baptisme in the second booke how many waies the word is taken what baptism is who haue authority to baptize who haue right and interest to be baptized wherefore it is not repeated that it commeth in place of circumcision how it a greeth with circumcision and 〈◊〉 it differeth from it whether there be an absolute necessity of baptisme whether the baptisin of Iohn be one and the same with the baptisme of Christ what sins are put away in baptisme what are the true partes and right vses therof what is the duty of the minister in the administration and of the people in the celebration of it and what foolish ceremonies the church of Rome vseth of which trumpery the sacrament is to be purged that the simplicity of the institution may be retained Touching the Lords Supper by which God witnesseth that his couenant is most certaine toward vs the 3. booke intimateth what it is why there is a dubble sign in the suppet and one onely in baptisine by what names it is called in the scripture what is the duty of such as come to the Lords table and what are the parts and vses of it Againe the words of Christs institution are truely and plainely expounded and the right maner of preparing our selus to this heauenly banket is propounded This truth is wholy depraued and the church vtterly depriued of the comfortable vse of this Sacrament vnder Antichrist where the corruptions 〈◊〉 all mean and measure and where it is not only peruerted but quite abrogated and abolished For they haue turned the Supper into a sacrifice they haue poisoned the church with the error of the reall presence with the monster of transubstantiation with robbing the people of the cuppe with administring it in a strange tongue with the magicall inchantment of consecration with working miracles to feede Rats and Mise with disanulling a right vse of the Communion by their priuate Masses with establishing a sacrament without eating and drinking with the corrupt custome of carrying about in processions a cake to bee worshipped and adored as God mounting it on Horsebaeke and carrying it before the Pope with Lanterns and torches in 〈◊〉 as the Persians carryed their god before the King of Persia. And as the church of Rome hath bin sundry waies detected of many superstitions and much silthinesse of Idolatry by appointing Images to be had in Churches for the instructions or rather destruction of the people which are teachers of lies and vanity and by commaunding Saintes Angels relickes and consecrated things to be worshipped so is this false church deepely defiled with the sinke and sinne of Idolatry in adoring and falling downe before their breaden God prostrating and prostituting themselues before a piece a bread Behold heer the God of the papists And if we should yeeld vnto them their carnall presence and their miraculous transubstantiation which is a monster of many heads yet can they neuer assure and secure themselues from committing grosse palpable Idolatry 1. because al their consecratiō standeth vppon the intention of the Ptiest which they cannot thoroughly vnderstand for Who can know the heart of man saue the spirit of man which is within him as the Apostle teacheth Besides Innocentius holdeth that it ceaseth to be a sacrament so soon as any mouse bird beast or vermin toucheth it It his rule of their holy father the pope holde as a firme foundation sound conclusion I wold know how they cā certainly know whether any of them haue touched it especially considering their doctrin of reseruation and keeping it in vessels of the church many daies 3. sundry cases ordinarily concur wherin the priest according to their own canons and rules do not consecrate at al which things notwith stāding are not within the knoledg of the people andtherfore how shal they assure their faith of consecration and warant their consciences against Idolatry as for example if he forget to mingle water with wine if there be more water then wine if the bread be made of any other then wheat flour if the wine be sharp and soure if of 7. loaus mo or lesse he did think but of 6. if he haue omitted but one word of consecration al these being beyond the compas of the peoples knoledg must needs be 〈◊〉 to the conscience and leaue mē in dout of comitting Idolatry Lastly many of thē hold that priests defiled with adultery simony and such like crims cānot as they speak make the body of christ wherunto Peter Lumb and the canons incline which say Siquis episcopus perpecuniam ordinauer it c. If any Byshop shall ordain a priest for mony he shal be degraded and the priest so ordaind shal be no better then a lay-man for whosoeuer buy or sel orders can be no priests how then shal they that are not themselus in the body of christ be able to deliuer or receiue the body of christ Out of these canons I obserue three things First such as ly in mortal sin canot consecrate 2. such as buy or sel orders are no priests Lastly mark the miserable estate of the Roman laity who canot assure themselus they haue any baptisme any Eucharist any penance any matrimony any absolution any sa any priests seeing that as it is certain thousands of them ly in deadly sin buy and sel orders and wer appointed by Symoniacal bishops so the people must alwaies be vncertaine how they obtaind their office of priesthood whether it were rightly obtained or vnlawfully purchased Wherfore Tho. Salisburiensis vpon these vncertainties giueth this friendly counsel to worship vpon condition that euerie dutie and things required to the astion be wel and truly done Seeing then by 〈◊〉 owne doctrine deliuered by their own doctors the force of consecration hangeth vpon a slender thred of the priests intention seeing a beast touching the host the body of christ departeth seeing sundry cases fall out about the matter of the bread about the mingling of the cup about the ouerplus of water about the omitting of a word and such like not known at 〈◊〉 of the people lastly seeing a priest simoniacaly ordaind is no priest It followeth by these propound principles of their popish diuinity defended by their owne prophets that papists in their adoration and worshipping of the sacrament may be Idolaters and cannot secure themselues from committing Idolatry For whatsoeuer is not of faith is sin as that apo teacheth But they cannot directly know whether the priest intended consecration and hath performd his rules directions requisite in consecration or whether a mouse hath touched the host or whether the priest were ordaind for mony and therfore for any thing they can assure themselus to the contrary the substance of the bread stil remaineth and consequently they fal down to a piece of bread and commit detestable Idolatry in the grossest kind whereof the Gentiles wold be ashamd O
23 1 Psal 15 3 Q what is the tenth commaundement A Thou shalt not couet Q what is forbidden and commaunded in this law A The first motions and lustes to sin before consent are forbidden and loue out of a pure heart and a good conscience is required Rom. 7 7 Q 〈◊〉 any man able to 〈◊〉 these commaundementes A No man is able to 〈◊〉 them Rom iii. xxiii i Ioh i 8 Galath iii Q In what estate stand we by meanes of the breach of the law A We are the children of wrath and euerlasting damnation Gal 3 x Q What is the second part of religion A Faith to beleeue whatsoeuer God hath set down in his word the sum whereof is contained in the apostles creed consisting of twelu articles Q what is the first Article A I beleeue in God the father almighty maker of heauen and earth Q what is the second Article A And in Iesus Christ his onely sonne our Lord. Q what is the third Article A which was conceiued by the holy ghost borne of the Virgin Marȳ Q what is the fourth Article A Suffered vnder Pontius Pilate was crucified dead and buried he descended into hell Q what is the 〈◊〉 Article A He rose a gaiue the third day from the dead Q What is the 〈◊〉 article A He ascended into heauen and sitteth on the right hand of god the father almighty Q What is the seuenth article A From thence he shall come to iudge the quicke and the dead Q What is the eight article A I beleeue in the Holi-ghost Q What is the ninth article A I beleeue the holy Catholick church the communion of Saints Q What is the tenth article A I beleeue the forgiuenes of sinnes Q what is the eleuenth article A I beleeue the resurrection of the body Q what is the twelfth article A I beleeue the life euerlasting Q what are the 〈◊〉 points of this Creed A Two concerning God or concerning the church Q what consider you in God A The vnity and the trinity 1 Iohn 5 7. Q what beleeue you of the vnity A I beleeue that in substance there is one only true and almighty God 1 cor 8. 4 Deut. 6 4 Q what beleeue you of the Trinity A I beleeue that in one God there are three distinct persons the father the sonne and the Holyghost Math. 28 19. and 3 16. 17 Q what beleeue you of God the father A I beleeue that he is almightie and therefore hath made all creatures good and gouerneth all things wel Gen. 1 1 Nehem. 9. 6 act 4. 24 Q what beleeue you of the 〈◊〉 A I beleeue that we being borne dead in finnes he came into the world to be a mediatour betweene God and man 1 Tim 2 5 Q what meane you by a mediator A I beleeue that he was sent to reconcile vs to his father and his father vnto vs and so to make peace between God and man Esa 9. 6 Eph 2 16 Q What is required of a mediatour A Two natures Iohn 1 14 Heb. 5. 6 Q what are they A The diuine nature and the human nature Heb 2 16 Q what beleeue you of 〈◊〉 diuine nature A I beleeue that he onely is the naturall sonne of God and therefore God and our Lord Heb. 1 3 Q what beleeue you of his humane nature A I beleeue two things his entrance into the world and the things that followed the same Luke xxiiii xxv xxvi Q what haue we to consider in his entrance into the world A Two things his conception and his birth Q what 〈◊〉 you of his conception A I beleeue he was begotten by the myraculous power and working of the Holi-ghost Luke i 35 Math i. xviii Q what 〈◊〉 you of his birth A I beleeue that he tooke flesh and was borne of a virgine whose name was Mary Math. 1 xx Esa 7 xiiii Q what be the things that followed his entrance and comming into the world A two his fufferings and his glorie Luke xxiii xxv xxvi 46 Q what were his sufferings A Of two sorts in bodie or soule Q what were his sufferings in body A I beleeue that Pontius Pilate the iudge giuing sentence his hands and feet were nailed to a crosse and thereby dying his body was buried in manner as others were and lay for a time vnder the dominion of death Iohn xix xviii 1 cor xv 3 4 Actes xiii xxviii 29 Psal. xxii xvi Q what 〈◊〉 you of his sufferings in soule A I beleeue that he suffered in his soule the fierce wrath of his father kindled for our sinnes to deliuer vs from the curse of the law Luke xxii 44 Gal 3 xiii Q what things are to be considered touching his glory A Three things eyther his glory which is past or present or to come 1 Pet 3. xxi xxii act i. xi Q what beleeue you touching his glorie past A His resurrection and his assention act 1 2 3 Q what beleeue you touching his resurrection A I beleeue that although for a space his bodie laie dead in graue yet after three dayes he raised it vp and gaue it life againe Math 28 6 2 cor 13 4 Ioh x 17. xviii Q what beleeue you of his ascending into heauen A I beleeue that his body being vnited againe to his soule he was personallie taken vp into the heauens after that he had bene conuersant vpon the earth 40 dayes acts 1 9 Q what is his glory present A He sitteth at the right hand of the father Marke 16 19 Q what meane you thereby A I beleeue that his father hath aduanced him into the highest honour and hath committed vnto him the gouernement of all things in heauen and earth Heb. 1 3 Psal. 110. 1 Q what is his glory to come A He shal come from heauen to iudge the quick and the dead Math. 25 31 Act 1 xi Q what meane you thereby A I beleeue that in the end of the worlde all flesh shall appeare before him both of those that haue bene deade from the beginning of the world and of those also that then shall be liuing and that then as an vpright iudge he shall throw the wicked into perpetuall cursednesse and aduance the righteous to euerlasting blessednes Math 25 32 33 1 Thes. 4. 16. 17. Reuel 20. 12 xiii x iii. Q what beleeue you of the Holy-ghost A I beleeue that he is God proceeding from the father and the sonne and 〈◊〉 all the children of God Rom 8 xi Q what beleeue you of the Church A Two things first that there is one holy Catholicke church Secondly that there are 〈◊〉 giuen vnto it Math xvi 18 Q what meane'you by a chruch A The whole company of the faithfull seruants of God which euer wer from the beginning which also be now and shal be to the end of the 〈◊〉 of which number I beleeue that I am one Iohn 10. 16 Q why do you call it holy A because none can be 〈◊〉 to God vnlesse he
the prayer A It signifieth So be it Deut 27 xv xvi Q what vse is there of it A It sheweth both our feruent desire to obtaine and an assuraunce to our hearts that we shall obtaine that which wee aske 2. Cor. 1. 20. Q what is a Sacrament A It is a visible signe and seale that Christ and all his benefits are giuen vnto vs. Rom 4 xi Q what is to be considered in a Sacrament A Two things his parts and his vses Math. 3 xi Q what are the parts of a Sacrament A Two the outward parts and the inward Rom. 4. xi xii Gen 17 xi 1 cor x 1 2 3 Q How many are the outward parts A Foure the Minister the word the signe and the receiuer Math. 26 26 27. Q How many are the inward parts A Foure God the father the spirit Christ and the faithfull Math. 3s15 16 Q what proportion is there betweene these parts A Euen as the Minister by the worde offereth and applyeth visibly the element vnto the body of the receiuer so the father by the spirit offereth and applyeth Iesus Christ inuisibly vnto the faithfull receiuer Act. 1 36. 37 Q What be the vses of a Sacrament A Three first to norish faith Rom. 49. x xi Secondly to be a seale of the couenant between god and vs Gen 17 Thirdly to be a badge of our christian profession Eph ii xi xii xiii A How many Sacraments are there A Two Baptisme and the Lords Supper 1 cor xii xiii and chap x 1 2 3. 4 Q what is baptisme A Baptisme is the first sacrament wherein by the outwarde Washing of the body with water once in the name of the father of the sonne andof the holy-ghost the inward clensing of the soule by the blood of Christ is represented Math 28 29 Q What is to be cosidered in Baptisme A Two things his parts and his vses Q What are the parts of baptisme A Outward and inward parts Act 2 38 Q How many are the outward parts of baptisme A Foure the Minister the word of institution the element of water and the body washed Math. 28 19 Q How many are the inward parts A Foure God the father the holy spirit Christ and the soule clensed Math 3. 15 16 Mar 16 16 Q What is the proportion betweene these parts A Euen as the minister by the word of institution applyeth the water to the washing of the bodye so the 〈◊〉 through the working of the spirit applyeth the blood of Christ to the clensing of the soule Luk 3 16 Ioh 1 33 Q What are the vses of baptisme A Three first to seale vp the remission and forgiuenesse of sinnes act xxii 16 Secondly to shew our setting and engrafting into the body of christ Gal. 3 27 Thirdly to teach vs to dy to sin and rise againe to righte ousnes Rom. 6. 1 2 3 4 Q What is the Lords Supper A The Lords supper is the second sacrament wherein by visible receiuing of the bread and Wine is represented our spirituall communion with the body and bloode of Christ 1 Cor. 10. 16 17 Q What things are to be be considered in the Lords Supper A Two things his parts and his vses Math 26. xxvi xxvii xxviii Q What are the parts of the lords Supper A Two outward and inward 1 Cor x xvi Q How many are the outward parts A Foure the minister the word of institution bread and wine and the communicant Luk xxii 19 xx Q How many are the inward parts A Foure the father the spirit the body and blood of christ and the saithfull i cor xii xiii Ioh. 6 xxvii Q What is the proportion betweene these parts A Euen as the minister by the word of institution offereth bread and wine vnto the communicants to feede thereupou bodily and corporally so the father by the spirit offereth giueth the body and blood of christ vnto the soule of the faithfull to feede vpon them spiritually i cor xi xxiii xxiiii xxv xxvi c. Q What be the vses of the Lords supper A three first to shew forth the death and sufferinges of christ with all thanks giuing i cor xi xxvi Luk. xxii xix Secondly to teach vs our communion and groweth in Christ 1 Cor x 16 Thirdly to declare our communion and agreement with our bretheren 1 cor x. 17 c. ch xii 13. Q How may wee come aright to the lords table A By preparing and examining ourselues i cor xi 28 Q What is the right manner of preparing our selues A First we must haue a knowledge of God of mans fall and his restoring againe into the couenant by Christ. Ioh xvii iii. Secondly true faith in christ ii cor xiii 5. Thirdly repentance from al dead workes daily renued for our daily sinnes Psal. xxvi 6. Lastly reconciliation to our brethren yea euen our enemies Math 5 23 xxiiii Now to him that is able to keepe you that ye fall not and to present you faultlesse before the presence of his glory with you to God onelie wise our sauior be glorie and Maiestie and Dominion and power both now and for euer Amen Iude verse 24 25 Gentle Reader I am to desire thee to amende these escapes with thy pen either altering the sence or hindering the vnderstanding The rest I remit to thy fauourable construction and correction page 6. line 13. read is heere full P. 18. l 17. and not make p. 19 l. xxi vnfitly p 37. l 3. that they are no. p. 83. l. 36. a connterfect word is fit enough for a counterfect sacrament p 88 l 7. and not accepted p. 〈◊〉 l 33 dele which is good p 136. l xv and euil workers speed p 148 l 6 by the practise and xiijj but reach eth not p 155 l 32 to baptisme P 163 lin 〈◊〉 they were admitted P 165. l. 1 accesse p 170 l xxi are not able p 179. l 22 an assurance P 201 l 1 escape vnpunished and xxii as an and 13 thus much P 209l 4 naming the P 238 l 29 and 31 change P 240 l 29 yet was he 250 l. iii inhumane P 253 l 4. all the. P. 228 l 24 in the cup. P 285 l. 22. out of the holy vse p 290 l. 4. consecration a 2 Thes 2 b Luke x 1 c Ephe 4 `8 d Ro. 1 16 e 〈◊〉 18 f Titus 1 1 g Mat 13 25 h 〈◊〉 pet 5 2 i Plutar. in vita 〈◊〉 k 1 cor 3 〈◊〉 l Ezeck 33 m 〈◊〉 4 17 Gen 28 o Psa. 138 Iuuenal li. 3. Saty. 2 p 1 sam 2 Senecade remed for 〈◊〉 Senec. de Benef. lib 3 cap 1 Cicero de offic lib. 3 Persi sati 1 1 tim 4 8 Act. xx 32 a the number of them c Vses are three d preparation to the worke consisting in Examination of our selues chap. 15 wher in weigh two things a God alway gaue his sacraments to his Church b Gen. 2 9. c Gen. 6 14. d Gen. 17. 11. e Rom. 4 11 b
chew not the cud they should haue sinned because it was not sanctified and therefore albeit they had prayed for a blessing all the day longe and giuen thankes neuer so much yet could it not make their practise lawfull which the word of God had made vnlawfull Or if they had offered a cleane and holy sacrifice and not made humble and earnest prayers to God to accept them and their oblations it could not haue due effect but the worde of God had beene hindred by their vnworthynesse So in the administration of the Lordes sacred Supper we vse the word of God which warranteth vs to take the bread and Wine out of this word wee alledge the promises of God to the true beleeuer and heerevnto wee ioyne prayers and thankesgiuing that God would 〈◊〉 vs and 〈◊〉 vs in the participation of his owne ordinance Thus albeit we haue no forged transubstantiation wee haue a true consecration if the word of God and prayer of the church can worke it which are the meanes left vnto vs for this purpose if wee be any way deceiued it is the Scripture which hath deceiued vs. It remaineth now to marke the vses of this point for our farther instruction If by vsing the whole 〈◊〉 of Christ according to his commaundement we confesse a change and conuersion wrought in the vse of the signes then we are falsely charged and slandered to haue no consecration We pronounce the same wordes of consecration that christ pronounced we obserue the same thinges that christ obserued and charged vs to do we shew forth plainly the death of Christ as it he were described in our sight and among vs crucified we speak openly in a known tongue and the people vnderstand vs we pray vnto God to accept vs and render him thankes for the worke of our redemption lastly we take the outward elementes and ioyne the word vnto them and thus they are made to vs a sacrament Nay if to offer vp to God our selues our soules our bodies our almes for the poore our prayers and thanksgiuinges vnto God the father for our redemption be an oblatiou and a sacrifice We haue both a Sacrament and a sacrifice in our Churchés though we offer not vp Christs body to be a propitiatory sacrifice for the quicke and dead vnto his father We offer vp as much as Christ commaunded vs to offer but that sacrifice was once offered vp vpon the Crosse he wasthe priest hee was the altar he was the sacrifice there is no other sacrifice left to be offered for sinne and he which presumeth to offer him againe is an enemy to the Crosse of Christ treadeth the sonne of God vnder his foote counteth the blood of the new Testament vnholy and hath renounced saluation by Iesus Christ. Now if we cleaning precisely to the institution of Christ doe not consecrate what may be thought of the Popish priestes who whisper their wordes closely that no man heareth vse a strange tongue that no man vnderstandeth bring in pryuate Masses whereat none communicate deliuer dry Communions wherein no man drinketh exhorte no man speake to no man and if they doe consecrate they consecrate onelye for themselues and not for others Wherefore we detest the opprobrious and blasphemous speaches of the prophane pistes who in the spirit of Shemei and of Kahshaketh raile falsely vilely and slanderously against our communions affirming that they are no other then common bread and wine without grace without vertue without sanctification bare signes of Christ absent no better then our common breakfasts dinners and suppers Thus they speak basely proudly and scornefully of our communions but all the world knoweth they speake vntruely We hold an effectuall consecration in both the sacramentes though we deny a reall conuersion into the body and blood of Christ the water in baptisme is no more common water it is not void of a spirituall effect it is not without grace and sanctification So the bread and wine are changed not from one substance into another but from one vse to another not in themselues but to vs not in their owne nature but in their end and thus they are not the same they were before Againe are these signes sanctified and consecrated that are deliuered and receiued then heereby wee learne what is to be thought of the remnants and leauings remaining after the Lordes Supper For who seeth not heereby that the bread and wine of the holy vse and lawfull participation appointed are not a Sacrament They differ nothing from common bread and wine sold in other places and taken in our houses Therfore among diuerse the remainder was accustomably vsed to be burned among some it was giuen to little children that were in the schooles among others they did eate in the common assembly at their feastes of loue so that out of the sacred vse of the Sacrament they did eate it as common bread they did drinke it as common wine We see in baptisme the water remaining and not vsed is no part of the Sacrament but may be applyed to common vses So it is in the Lords Supper for the Sacramentes of the new testament are alike and of the same worthinesse no more is consecrated then is receiued and applied This also is euident by the rock in the wildernesse where the waters flowing from thence represented the blood of Christ to the Isralites that dranke thereof not to the beastes and cattell that were 〈◊〉 by it So much was consecrated water as they receiued not all the rest So when Iohn baptized in Iordan not all the Rvuer but all that which was applyed was sanctified So when he baptized in Enon because there was much water 〈◊〉 not the whole streame was hallowed but so much as he vsed Wherefore whatsoeuer remaineth after the celebration of the sacraments may be 〈◊〉 lawful y to common and ordinary vses Moreouer if the sanctification of euery creature whether in the sacraments or out of the sacramentes be by the word and prayer as appeareth by the Apostle it teacheth a profitable instruction namely that no creature of God is to be receiued no gift to be vsed no blessing to be enioyed tending to the health of the body or comfort of the soule without this duty of prayer and thankesgiuing to the Lord. Indeede euery creature of God in it seife is good and euery gift is holy yet if we partake them without praysing the name of the giuer and creator to vs they become vnholy vncleane and vnpure Now if this be needefull in vsing the common creatures and guiftes of God much more is it necessary in receiuing these pledges and 〈◊〉 of feeding our soules to eternall life Beholde heere the cause that moued Christ when he had taken the bread to giue thanks to his father wherin he sheweth what belongeth to the duty of the minister and of the communicantes to wit that we ought to lift vp our hearts to God