earth If this inward maister and teacher be wanting the Sacraments g The Sacraments profit not without the Spirit can work no more in our mindes then if the bright Sun should shine to the blinde eyes or a loud voice sound in deafe eares or fruitefull corne fall into the barren wildernes or a shower of raine fall vpon the hard stones Wherefore least the word of saluation should sound in our eares in vaine and Sacraments ioyned to the word should bee present before our eyes in vaine the Spirit worketh in vs whensoeuer we come vnto them aright he mollifieth the hardnesse of our hearts 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 sowne in fruitfull ground wel tilled and manured it bringeth forth good increase with gaine and aduantage so likewise the word and the Sacraments if they hit vpon an hard necke and fall into a barren heart become vnprofitable and vnfruitefull but if the effectuall worke of the Spirite accompanieth the hearing of the one and receiuing of the other they are profitable auaileable and comfortable Thus much of the second part CHAP. X. Of the third inward part of baptisme THe third inward part of baptisme a The third inward part of baptisme is Christ Iesus is Christ represented and signified by the water For as the Apostle teacheth b Heb. 10 4. That the blood of buls and calues cannot take away sin so the water in baptisme cannot wash away sinnes It toucheth the body washeth it cleanseth and purgeth it but it can proceed no further Nay al the water in the riuers and in the Sea cannot scowre and make clean the conscience it is another water euen the Spirit that must do it Hence it is Ier. 2 22 that the Lord saith by his Prophet Ieremy chap. 2. Though thou wash thee with nitre and take thee much sope yet thine iniquity is marked before me saith the Lord. To this purpose speaketh Iob Iob. 9 30.31 chap. 9. If I wash my selfe with snow-water and make my hands neuer so cleane yet shalt thou plunge me in the Ditch and mine owne clothes shall abhorre me It is not therefore the outward water but the inward water that auaileth vs. For this c Act. 2 38. 10 â—8 19 5 cause the beleeuers are said to bee baptized in the name of Christ as Act. 2 38. Be 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 heereby the forme and manner of baptizing but the fruit foundation and end of baptisme Likewise d 1 Pet. 3 21. 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 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 inward baptisme doth consist The truth beeing euident that the pouring out of the blood of CHRIST is one of the inward partes of Baptisme let vs see the vses Vse 1 The vse of this part teacheth diuers points First that the outward washing with water is not the washing away of sins for theÌ„ whosoeuer were dipped in it should receiue forgiuenesse of sinnes repentance from dead workes and sanctification of the Spirit whether he beleeued or not e Acts 8.22 which is otherwise as we see Acts 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 redemptioÌ„ and so our condition 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 Moses 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 iustification f 1 Ioh. 1 7. as 1. Ioh. 1 7. The blood of Iesus Christ his Sonne doth cleanse 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 apostle saith In him we haue redemption by hâ—s blood that is forgiuenesse of sinnes Againe when we see with our bodily eyes the water Vse 2 poured vpon the body of the baptized wee 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 precious blood of Christ that we may assure our selues it is no idle action For we must not behold the Sacramentall rites as certaine dumbe gestures or stage-like shewes without substance and signification but we must make them serue to further our faith and edification or else we do horribly abuse them to the great dishonour of God and to the fearefull destruction of our owne soules Lastly it teacheth vs not to be led by the outward senses Vse 3 to measure the truth or to iudge of the substance of baptisme by the outward signe and visible parts but to haue our faith fixed on Christ crucified on the Crosse and signified in baptisme The Infidell seeing children solemnly baptized in the name of the Father of the Sonne and of the Holy-Ghost will rashly and ignorantly coniecture nothing to be there but naked rites and bare water but the faithfull and true Christian doth behold the washing of the soule and cleansing of the heart by the dearest blood of Christ So in the Lords Supper to the vnbeleeuer appeareth nothing but Bread and Wine because we see with our eies wee receiue with our hands wee taste 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 be spiritually receiued and digested Euen as he that is vnlettered and vnlearned if he looke g Esa 29 11 12. vpon the face of a booke beholdeth onely blacke colours and spots vpon the Paper seeth certaine figures and characters of Letters differing each from other but cannot reade the writing or comprehend the meaning but he that hath learned his Letters and is able to reade them reapeth great profite and instruction thereby So is it in the Sacraments He that resteth in the outward signe deceiueth himselfe but hee that respecteth the thing signified receiueth the profit and aduantage The Crosse of Christ and preaching of the Gospel h 1 Cor. 1 23.24 are a stumbling blocke to the Iewes and foolishnesse to the Graecians For the Infidell hearing that Christ was crucified
Sacrament For no signe hath the substance and essence of a Sacrament vnlesse it be receiued Though there bee a Minister to administer it a word to warrant it a signe to represent it yet vnlesse there be a fit person to receiue it ther can be no Sacrament If the Minister should sprinkle water and alleadge the words of institution where there is no party to be baptized this were a prophaning not a solemnizing of Baptisme or if hee should take bread and wine with prayer and thanksgiuing where none 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 and except there bee Communicants to partake the Supper there can bee no Sacrament This appeareth by the words of God vnto Abraham b Gen. 17 12. giuing vnto him circumcision saying Euery male childe of eight daies old shall bee circumcised This also appeareth in the c Mat. 28.19 words of Christ speaking of baptisme and charging the Apostles to baptize the nations in the name of the Father and of the Sonne and 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 d Mat. 26 26 27. he saith Take yee eate ye drinke ye so that there must not onely be bread but giuing taking and eating there must not onely be 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 Vse 1 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 bee not vsed This condemneth the keeping reseruing holding vp and carrying about with pompe ostentation the Lords Supper offering vp kneeling downe vnto and adoring a piece of bread all which are horrible prophanations of that comfortable Sacramēt wherby the people is robbed and depriued of a precious part of their peace in Christ The bread feedeth not the body reuiueth not the spirits strengtheneth 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 Sacraments are actions not dumbe shewes Christ saide not Heare ye see ye gaze ye on but Baptize ye eate yee drinke ye doe yee this in remembrance of me Vse 2 Secondly are the receiuers an outward part of the Sacrament Then the persons that are to receiue must know that diuers duties are to be 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 of God beholding the former workes of the Minister blessing breaking pouring out and distributing ratifying them in their hearts 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 be present to be baptized it is no baptisme so if the words of institution in the Supper should bee spoken and repeated without eating without drinking without receiuing it were no Sacrament Wherefore we must all learne to detest the e Bellar desacram Euchar. lib. 4. cap. 2. absurd opinion of Bellarmine and other procters of the Romish religion which teach that the bread wine being once consecrate whether they bee receiued or reserued whether they be distributed to be eaten drunk or whether they be kept in boxes vessels of the church for daies moneths and long times and carried solemnly in procession are notwithstanding stil the Sacrament of the body and blood of Christ Against which dotage we spake in the former vse and shall speake f Book 3. c. 6. more in the third booke following Vse 3 Lastly if the receiuing be an outward part then wee 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 g Cor. 10.1 2.3 5. the Israelites as the Apostle sheweth They were all baptized vnto Moses in the cloud and in the sea they did all eate the same spirituall meate and did all drinke 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 Pharises and Saduces when he saw them come to his baptisme h Mat. 3 7 8. O generation of vipers who hath forewarnd you to flee from the anger to come bring foorth therefore fruite worthy amendment of life Now our righteousnesse must exceede the righteousnesse of the Scribes and Pharisies if we would enter into the kingdome of heauen Let vs all therefore haue this profitable meditation so often as wee deale with the Sacraments and come vnto them we must looke further thē to the outward sight we must consider more then the externall signe otherwise as we approach 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. VIII Of Consecration BEfore we proceed to the inward parts of a Sacramēt answerable to the outward by a fit proportion it shall not be amisse in this place to speake somewhat of the Consecration of a Sacrament First we must consider what it is for the truth being knowne it will cast downe error as the light scattereth the darkenesse To consecrate then a What consecration is is to take a thing from the ordinary and common vse and to appoint it to some holye vse This therefore is consecration sanctification and dedication of the outward signes to apply them vnto 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 persō of the baptized he taketh the bread and 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 ioyne in prayer and thanksgiuing vnto God the Father for the mystery 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 meat and drinke True it is in nature in essence in substance there is none but in the end and vse Common water wee vse for the washing of our bodyes but the water in Baptisme is sanctified by prayer to another
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 parts 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 therof entreth into the eare g Act. 16 14. but it is God that openeth the heart and speaketh to the conscience of the faithfull hearer Secondly it serueth to strengthen our faith and helpe Vse 2 our weakenesse when we come to the Sacrament So often as we see the Ministers of God appointed by him deliuering the signes and setting them apart to their ends for which they were ordained we must behold with the eie of faith God the Father offering his Sonne to those that can receiue him For if we come aright we may assure our owne hearts that what the Minister doth outwardly the same the Father performeth inwardly 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 will verifie them who hath h Iohn 6 32. sealed vp his Sonne vnto vs. My Father giueth you that bread from Heauen Hee will as surely giue Christ as the Minister deliuereth the bread wine Albeit the Sacraments should be ministred by some hypocrite and wicked man yet they haue as much force and as great efficacy as if they were ministred by faithful and godly men The vertue of the Sacraments hangeth vpon the Minister no more then the goodnesse of seede dependeth vpon the sower which if it light in good ground wil bring forth plentifull fruit albeit it be sowne of an vngodly and vnskilfull man Thirdly consider heere the difference betweene a Sacrament and a Sacrifice For wee learne from Vse 3 hence that God the Father in the Sacraments doth giue his owne Sonne to the true receiuers True it is a Sacrament and a Sacrifice haue some affinity and agreement the one with the other They haue this in common that both were instituted of God and haue him for the author of them In both of them there are outward actions which haue inward significations for the killing of beasts shewed plainely what our condition is both that we are guilty of death and could not be deliuered but by an offering for sinne and that Christ Iesus is the true oblation to be offered to God vpon the Altar of the Crosse for our sinnes Neuerthelesse they differ also in diuers respects as first in the end The end of a Sacrament is not to offer it vp to God but that it bee offered to vs and receiued of vs. The Minister offereth the signe God the Father offereth the thing signified wee receiue the outward element at the hand of the Minister wee receiue the inward grace at the hand of God But the nature of a Sacrifice is that we giue it or offer it vp to God according to his owne ordinance whereupon also it is called an offering or oblation True it is also that some of the Sacraments of the old Testament vnder the law were after a sorte externall Sacrifices as the Paschall Lambe howbeit it is not so in the Sacraments of the Church of Christ because the perfect Sacrifice of Christ once onely offered hath abolished and abrogated all outward Sacrifices Againe they differ the one from the other in the outward forme and manner of doing Leuit. 16 5. For the Sacrifices were burned in part or in whole with fire to note out the purity of Christs Sacrifice and the eternall Spirite Heb. 9 14. by which he was offered to God whereas they were properly called by name of Sacraments which were eaten or applyed to the bodye and therefore altar was appointed for the Sacrifices but a Table for the Sacraments that were eaten CHAP. X. Of the second inward part of a Sacrament HItherto of the first inward part a The second part of a Sacrament is the holy Spirite the second inward part of a Sacrament is the holy Spirite as Math. 3. Hee shall baptize you b Mat. 3 11. with the Holy-Ghost and fire So in Christs Baptisme when he was baptized prayed the c Luke 3 22. Holy-Ghost descended in a visible shape like a Doue vpon him And Paul saith d 1 Cor. 12.13 By one Spirite we are all baptized into one body whether we be Iews or Graecians whether we be bond or free and haue been all made to drinke into one Spirite And the Apostle layeth downe the circumcision of the heart by the Spirite Rom. 2 29. Hee is a Iew which is one within and the circumcision is of the heart in the Spirite So the same Apostle Titus 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 abundantly through Iesus Christ our Sauiour Nothing can bee fruitefull and profitable without his gracious worke in vs he worketh and setleth the worde of promise in our hearts and therefore we must necessarily hold the blessed Spirit to be an inward part of the Sacrament making it and all other ordinances of God auaileable Vse 1 Now let vs proceed to the vses of this point being the second inward part And first of all is the Spirite of God the sealer vp of the promises after that we beleeue according to the doctrine of the Apostle After that ye beleeued f Ephes 1 13. 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 worketh the same in our hearts 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 eternal 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 Spirite helpeth our infirmities sealing vp to our consciences the fruite of the word that is heard and of the Sacramentall signes that are seene But because this doctrine is contradicted by the defenders of the Popish faith it shall not be amisse briefly to propound their chiefest obiections whereby they would proue that the outward signes in
to the Eunuch Acts 8. If thou beleeuest thou maiest Thus we see that the children of those that professe the faith belong to the Church of God the children of Pagans belong not to the Church of God loe how great a difference there is betweene them Heereby then the children of the faithfull are discerned and distinguished from the prophane multitude of Atheists Epicures Libertines Arrians Anabaptists Turkes Sarazens Persians and other barbarous nations g Eph. 2 1â— which are without Christ without hope without God in the world whereas the holy seede of all the faithfull belong to the Church of God and are reckoned in the company of the Church For this h Rom. 11 6. cause the Apostle calleth the whole posterity of Abraham holy that is consecrated and hallowed to God If the roote be holy the branches are also holy Not that the children of the faithfull do want originall sin or that they gather any actuall holinesse or inherent righteousnes by carnall generation and propagation from their parents but because by benefit of the couenant of God and by force of his gracious promise they are separated from prophane Infidels and brought into the bosome of the Church as Noah was into the Arke Fiftly this doctrine that children are commended to Vse 5 God infranchized into the heauenly Citty setteth forth the honour and glory of God For is not God greatly glorified when he sheweth himselfe true in his promises and hath mercy vpon the faithfull i Deut. 7 9. for a thousand generations And is not occasion offered vnto vs continually to glorifie him Can we deserue that God should be our God Nay do we not deserue that he should not be our God And yet behold he will bee the God of our children also Let vs therefore neuer forget his mercies let vs fill our mouths or rather our hearts with his praises let vs confesse before the Lord his louing kindnesse and his wonderfull workes before the sonnes of men Sixtly all parents are heereby wonderfully comforted Vse 6 they haue their faith strengthened and are confirmed in the loue of God when they see themselues so beloued of God that it descendeth and floweth euen to their Children as they are assured by this visible signe This is that worthy and wonderfull promise which we must receiue by k Gen. 17 7. faith Gen. 17. I will be thy God and the God of thy seed after thee I will establish my couenant betweene me and thee and thy seed after thee A sentence to be written not onely in Gold but in the tables of our hearts to dwell with vs for euer When wee must leaue the world and our families in poore estate behind vs and go vnto the Father let vs not be dismayed discouraged or discomfited this is the stay of our hope this is the staffe of our comfort this is our anker-hold that he will not shut vp his mercy toward our children but be a gracious God to them as he hath beene to our selues so that we may assuredly say vnto them with faithfull Abraham l Gen. 22.8 My sonne God will prouide Let vs bee content with those things that we haue for he hath saide m Heb. 13 5.6 7. Iosh 1 5. Hâ—g 2 9. I will not faile thee neither forsake thee so that we may boldly say The Lord is my helper neither will I feare what man can doe vnto me Godlinesse is great gaine and he that is truely godly is truely rich He that hath Christ hath all things he that wanteth him wanteth all things Heauen and earth are the Lords all the gold and siluer are his who hath promised to be an husband to the widdow eyes to the blinde a couering to the naked a father to the fatherlesse and he will not forget his kindnesse toward vs for euer Wherfore let vs lift vp n Heb. 12 12.13 our hands and our hearts which hang downe let vs strengthen our weake knees and make straight steps vnto our feet God is able to worke contentednes in all his seruants whose power is best seene in our weakenes and whose glory shineth brightest in our greatest wants Remember o Psal 37.25 34 8 9 10. what the Prophet saith Psal 37. I was young and now am olde yet I neuer saw the righteous forsaken nor his seed begging bread And againe Tast ye and see how gracious the Lord is blessed is the man that trusteth in him Feare the Lord ye his Saints for nothing wanteth to them that fear him The Lyons do lacke and suffer hunger but they which seeke the Lord shall want nothing that is good Loe how the man shal be blessed that feareth God not only in his owne person but in his children p Psal 115 13 14. Ier. 32 38 39. inasmuch as our seed is no lesse deare to him then we are as Psal 115. He will blesse them that feare the Lord both small great the Lord wil encrease his graces toward you and toward your children And to the same purpose the Prophet Ieremy chap. 32. saith They shal be my people I wil be their God and I will giue them one heart one way that they may feare me for euer for the wealth of theÌ„ and of their children after them Let vs al rest in his words and rely vpon his mercifull promises He is not as man that he should lye nor as the sonne of man that he should deceiue He hath said he wil be our God and the God of our seed that we leaue behind vs. Behold O Lord the words of thine owne lips consider the promises that are gone out of thine owne mouth We know thou art true and faithfull in all thy sayings thou wilt not alter the things which thou hast writteÌ„ with thine owne finger on thee we waite and in thee we put our trust let it be vnto thy seruants according to thy free promise and according to thy gracious couenant that we may feele the accomplishment thereof in our soules Seuenthly al parents are heereby to be warned and admonished Vse 7 that seeing the promise of forgiuenes of sinnes and the kingdome of heauen belongeth to their seed and consequently the signe and seale therof they must be carefull to bring them vp q Eph. 6 4. in the true knowledge and feare of God as Eph. 6. Fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. So Moses teacheth Exod. 12. Exod 12 26.27 When their children should aske them touching the Paschal Lambe that then it is their duty to declare and deliuer to them the true cause and occasion thereof Likewise so often as we consider how our children are by grace accepted by baptisme consecrated vnto God and so made heires of life and saluation it standeth vs vpon to plant and water the sauing knowledge of Christ Iesus in them For what should it profit vs to leaue them great riches
with all care before the Lord of whom wee ought earnestly to beg and desire his Spirit to teach vs the truth of our Baptisme the assurance of the forgiuenesse of our sinnes and the purging of our consciences from dead workes We come oftentimes and ordinarily to this Sacrament we see children incorporated into the Church and sealed vp to be members of Christ and yet sildome or neuer remember what vow we haue made to God and whose we are by our profession no not in the present worke doth any such cogitation or consideration enter into the hearts of many yea the most sort see the water sprinkled and heare the words pronounced but esteeme it little as a matter belonging nothing at all vnto them There is none that come to heare the word and to receiue the Lords Supper but they thinke it pertaineth no lesse if not more to them then it doth vnto others but touching baptisme and making any vse at all of it they put it farre from them they know they are already baptized and are to be baptized no more they turne it passe it ouer slightly to the infant that is brought to the well-beloued friends and neighbours that bring it saying to themselues as the Pharisies did in another case to Iudas Mat. 27 4. what is that to vs see thou to that But we cannot so shift ouer the matter our baptisme will cleaue more closely vnto vs it hath made such an impression in vs and sticketh so neere vnto vs that it can neuer be blotted out nor wiped away it summoneth vs to God and telleth vs that we are not our owne but he challengeth vs wholy to himselfe and will not let vs no from him Vse 4 Lastly is the cleansing and purifying of the foule represented by the washing of the body Then from hence ariseth vnto vs great comfort in baptisme namely that it is no idle no needlesse nor superfluous thing but of great power force and vertue For the water is not bare water but the water of regeneration being rightly vsed and administred by those onely that are lawfully called to the office and haue a warrant from God and commission from the Church to that purpose It belongeth not to any priuate persons men or women much lesse to children to make a toy or sport of it as it is said of Athanasius that being yet a childe not knowing what he did Ruffin lib. 1. cap 14. 1 Cor. 13 11. or with what he medled hee baptized Of whom we may say as Paul doth 1. Cor. 13. When I was a child I spake as a châ—lde I vnderstood as a childe I thought as a childe but when I became a man I put away childish things Or as the wise man doth Eccl. 11. Eccl. 11.10 Baptisme admiâ—istred in sport is no baptisme Childhood and youth are vanity Heereby can come no sanctification nor cleansing of the soule and therefore are they deceiued that receiue it for good and ratifie it for authenticall forasmuch as euery such baptisme vndertaken by priuate persons in case of necessity or by children after an apish imitation is no baptisme at all neither is that water consecrated water but common and prophane and therefore consequently that washing or sprinkling is to bee accounted as common and prophane also If a Child should take vpon him to minister the Supper of the Lord that knoweth not what it meaneth and charge the people to examine theÌ„selues that hath not learned as yet to examine himselfe all men must confesse this were a great prophanation of this SacrameÌ„t by no meanes to be suffered or if he should step vp into the chaire of Moses and offer fondly and childishly to vtter the word of God who would regard it Or who would care for it Shall we say this were to administer the Supper of the Lord or to preach the Gospell of Christ Or shall we imagine that any fruit or benefit can come hereby So may we say of Baptism it is prophaned by vnfit persons not profitably administred But to leaue these abuses which we haue touched conuinced before let vs see what are the comforts that arise from this inward part of this Sacrament which are of diuers sorts for hence floweth as from a plentifull spring comfort to the whole Church comfort to the parents of the persons baptized comfort to the infants themselues Comfort to the whâ—le Chuâ—ch It reacheth to the whole Church because when it beholdeth water sanctified and set apart for baptisme and spirituall washing of the soule represented by the outward cleansing of the body they may see as it were Christ crucified and his blood poured out before their eyes When we feele our hearts at any time cast downe by the sight of our sins and finde the burthen of theÌ„ to be intollerable vnto vs we must lift vp our eyes to heauen and in a sweet meditation of this holy sprinkling of the blood of Christ assure our consciences therby that he hath washed them all away that they shall not be imputed vnto vs nor be able to worke our condemnation We are also put in minde heereby that we are fellow-members of one and the same body forasmuch as we haue all one baptisme Ephe. 4. Eph. 4 5. as we haue all one Lord and Father all one faith and hope of eternall life Hence it is that at the birth of Iohn the Church reioyced comming together to haue him circumcised Let vs therfore be ready to ioyne together in this worke in praier and thanksgiuing let vs addresse our selues to be as witnesses and approuers of it that wee may receiue comfort by it being euermore taught and confirmed in the truth of our baptisme and remembring what we haue promised to God that we may be carefull to performe our promise and fearefull to breake couenant with him In this respect the Church is said to circumcise * Luke 1 59. 1 Cor. 11 5. and to prophesie and make prayer because it ioyneth together in these holy actions We haue all of vs one entrance into the Church whereby we professe to go al one way to walk one course to leade one manner of life to serue the same God Comfort to parents Secondly this comfort extendeth more principally particularly toward the parents themselues then it doth in generall to the whole Church For they see their seed together with themselues ioyned to the Church and washed with the blood of Christ they haue the ancient promise of God verified vnto them I will be thy God and the God of thy seed GeÌ„ 17. which ministreth great matter of ioy vnto theÌ„ so that they should reioyce more in this mercy shewed toward them then if they could make theÌ„ heires of the world and leaue them owners of a kingdome Howbeit this comfort carrieth with it sundry duties putteth them in minde to be thankfull to God who hath verified his couenant to them and their
matter to giue sundry instances of sundry humane traditions that haue beene abused to Idolatry and yet are not meerely vnlawfull nor in themselues euill when they are retained and receiued Of this sort is prayer toward the East an ordinance of man and such an action as hath beene very superstitiously abused yet if it were imposed vpon vs by authority I see not but we might and ought to submit our selues vnto it with all obedience Of this kinde also is the setting of the Lords Supper vpon an Altar which God neuer appointed nor Christ himselfe with his Disciples obserued and it is that which hath beene and at this day is greatly abused in popery yet if it were appointed that in euery church we should haue Altars as in some reformed churches is practised why might wee not content our selues to receiue vpon Altars prouided that all superstition be abandoned and remoued Thus much of the first reason which is the ground of all the rest and therefore we will passe them ouer briefly The second argument Secondly it is obiected that kneeling is commanded with mysticall signification I answere the people of God in all times haue vsed such actions and gestures as that they vsed them as helpes of their weakenesse and furtherances of themselues in true piety Thus they vsed to rent their clothes to testifie their sorrow and heauinesse of heart and some their displeasure and indignation conceiued at that which they did see and behold with their eyes This was an humane tradition and yet it had a mysticall signification declaring the renting of the heart Neither doth the Prophet simply reproue it but comparatiuely correct it Ioel 2 13. saying Rent your heart and not your garments that is rather this then them For this cause also we vncouer the head lift vp the eyes and hands in prayer Now kneeling hath no other mysticall signification at the Communion then this and the former gestures haue in prayer shewing the humble and gratefull acknowledgment of the benefits of Christ with all thanksgiuing beeing of our selues vnworthy as we professe to gather vp the crums vnder his Table and to receiue the least of his mercies The third argument Thirdly it is obiected that kneeling is imposed as a necessary part of Gods worshippe I answere as before the kingdome of God consisteth not in this or such like ceremonies It is a wrong done vnto our Church to lay any such imputation vpon it forasmuch as it doth no where vpon no person impose it is as a necessary part of the seruice of God For then it were vtterly vnlawfull to alter or change it or to bring in any other gesture in stead therof because it is not in the power of any Prince or people to abrogate any necessary part of the seruice of God Howbeit we noted before out of the defence of the Articles against Harding written by the reuerent Father in God Bishop Iewel of famous memory that comming to the Communion fasting and in receiuing to sit or kneele or stand may be disposed and determined by the Church yet he neuer thought that the church had any authority to destroy abolish any necessary part of Gods seruice and worship If any of the ignorant sort doe iudge otherwise it is their fond opinion not the Churches resolution It skilleth not what any priuate person holdeth or may hold touching this point neyther may the whole Church be iustly charged with it and beare the blame of it The fourth and last argument The fourth argument is of lesse validity then the former For as the first encounter hath the greatest force and the surest guard is placed in the forefront so hauing sustained the shocke of that battell I doubt not but to put to slight the poore remainder It is obiected that the action of kneeling swarueth from the generall rules appointed to direct indifferent things which should not be vngodly nor offensiue nor vnfit nor ridiculous nor vnprofitable nor vndecent I answere I haue proued already that this gesture containeth no wickednesse not impiety it is not childish or ridiculous neither hath it in it any shew or colour thereof neyther is it offensiue except peraduenture any take offence at it And touching the indecency or vnfitnesse of it albeit I cannot see how it can be rightly so accounted among vs where the people are taught and instructed how to vse it yet if this were granted it cannot prooue the vnlawfulnesse of it Thus I haue runne ouer as briefly as I could these reasons and opened the weakenesse of them to the faces of such as vrge them I haue not purposely concealed any waight or force that they may carry with thē for mine own aduantage but propounded thē to the view of al mē as sincerely as I could for the cause noted in the end of this discourse neither do I know any learned writers beside themselues against it It is true that some of late opposing the order of the church do pretend sundry testimonies and authorities of many Authors and paint the margins of their bookes with almost infinite quotations but what do they all make either for them or against vs Do they speake against the lawfulnesse of kneeling or shew that it is against Gods word or hold that all men ought to deny to yeeld vnto it no such matter Nay eyther they are silent in the point for which they are alledged or else they are witnesses directly deposing against those that alledge them Let them without all circumlocution or multiplying of words informe vs eyther by text of Scriptures or decree of Councels or constitution of Emperors or sentence of Fathers or iudgement of Martyrs or determination of Diuines who haue euer taught or published that kneeling at the Lords Supper is vtterly vnlawfull This as yet they haue not done and by reason of their deepe silence in this matter I am perswaded they cannot doe Let them or any for them proue vnto vs directly that wee ought by no meanes to submit our selues to this gesture or that wee may disturbe the peace of the Church for it either out of Caluine or Beza or Iunius or Vrsinus or Bucer or Bullenger or Bucanus or Piscator or Paraeus or Polanus or Peter Martyr or Aretius or Gualter or Musculus or in effect any of elder or later times or shew vnto vs that they haue aduised and counselled any either vtterly to abstaine from or for a time to forbeare the receiuing of the Communion rather then to kneele at it and then they shall speake more to the purpose and yeeld vnto vs better satisfaction But if they be not able to bring vs one sentence or sillable out of these Writers which are produced by themselues or out of any other whose praise is in the Church for their worthy labours because their iudgement is plaine let them freely confesse their error and readily yeeld vnto the truth These are those pillars of the church that
11 25 26. As often as ye shall eate of this bread and drinke of this cup ye shew the Lords death till he come Thus the Lord Iesus speaketh Doe this as oft as ye shall drinke it in remembrance of me And haue we not many worthy and effectuall l Reasons rēdred to moue vs to frequēt the Lords Table considerations to moue such as professe the same doctrine to resort oftentimes to the same Table of the Lord It is the commandement of Christ so that we ought to make some conscience of this duty as of other commandements prescribed vnto vs. It is a commandement of God m Exo. 20 13 Thou shalt not steale Few but doe make some conscience thereof because it is Gods commandement So is this heere often to come to the Lords Table yet what little account is made heereof al the yeare long euery one seeth and the faithfull soule agreeueth The high God possessor n Gen. 14 12. of heauen and earth hath required and commanded it yet who regardeth The Lord hath spoken and yet who obeyeth If a father should command a duty of his sonne or a maister of his seruant he could not patiently endure to be disobeyed o Mal. 1 6. and shall we not thinke that God will require his lawes at our hands Againe to his commandement he hath annexed a promise which maketh our sin and vnthankfulnes the greater if wee shew not our selues ready in yeelding to this duty Besides seeing this Sacrament is a speciall prop to stay vp our saith and bringeth with it Christ and al his merits and heauenly treasures we are vtter enemies to our owne selues to our owne soules and to our owne saluation if we neglect so great mercy offered 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 licentiousnesse Heerein the faithfull finde very great comfort and an effectuall meanes to strengthen their faith Euen as the sicke man that feeleth his sicknes and knoweth his owne weaknes should haue a special care to looke to his stomack that thereby he may receiue nourishment and gather strength so we are all spiritually diseased assaulted of Sathan tempted of the flesh ouercome oftentimes of sin and must seeke strength of faith 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 strengthē such as stand to comfort such as are weake and to call vnto him such as run away from him whereby he gathereth them vnder his wings It is as the brazen Serpent p Num. 23 9. that comming vnto it with a faith to be healed we might liue and not perish It is as a banner displayed that euery Christian Souldior should resort vnto it as vnto his owne colours to fight the battels of God against sin and Sathan It is as a royal feast of the great King whereunto we must go cheerefully as guests inuited to a comfortable supper to bee had in often vse and continuall remembrance to put vs in minde 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 bare word onely When the words of Christs institution are spoken q Mat. 26 26.28 This is my body which is broken for you this is my blood which was shed for you When these words I say are read vnto vs out of the Scriptures they confirme our saith but much more when the Sacrament is seene with our eyes that we behold the bread broken and looke vpon the wine poured out but most of all when we taste and handle when we eate and drinke the outward signes Wee see when one maketh a bare promise to another with words onely betweene thēselues hee beginneth to doubt to whom 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 hand 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 we haue the oath of God we haue the words and writings of God we haue the seales and Sacraments of God these are not reserued in the Lords keeping but are put into our owne hands to see them to keepe them to vse them for our comfort and assurance I speake after the manner of men if we 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 nor of our iust title vnto the same Now let vs consider the Lords doing and see what hee hath done for vs who is not as man that r Num. 23. he should lye nor as the sonne of man that he should deceiue God sent his Sonne ſ Gal. 4 4. into the world to take our nature vpon him to be like vs t Heb. 4 15. euen in his infirmities he named himselfe u Mat. 1 21. Iesus that is a Sauiour because hee should 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 word and writings his seales and Sacraments in our keeping what would we haue more He would not make halfe so much ado in assuring his promises if hee loued vs not he would not set such authentike seales to his deed and obligations vnlesse he meant good earnest His bare word and naked promise is very good payment but he respecteth our weaknesse whose mercifull kindnesse must not bee neglected through our vnthankfulnes Thus much of consecration and the vses thereof CHAP. VIII Of the first inward part of the Lords Supper HIther to we haue spoken of the outward parts of this Sacrament by doing whereof consecration is performed a What are the inward parts of the Lords supper now follow the inward parts to be considered For in Sacraments we must consider not what they be of themselues but what b August cont Maxim in li. 3. they signifie vnto vs. These inward parts are foure in number to wit first the Father secondly the Spirit thirdly the body and blood of Christ and fourthly the faithfull All these haue a sacramentall relation to the outward parts and declare the inward truth of them The actions of the Minister are notes of the actions of God the
person touch an holy thing it shall be vncleane The person must be holy that will haue sound profite by the holie things of God the man that is vnholie defileth euery thing he toucheth the polluted person polluteth all thinges For as to m Tit. 1 15. the pure all things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minds and consciences are corrupted so the prophane person defileth all thinges and turneth wholesome meate into noysome poison We must therefore vse sanctifyed things with sadctifyed hearts and for spirituall meate wee must haue spirituall vessels Furthermore marke the great danger punishment that is procured and purchased by the want of preparation For the vnworthy receiuer is guilty n 1 Cor 11 27 of the body and blood of Christ as the Apostle specifieth 1 Cor. 11. Whosoeuer shal eat this bread and drinke the cup of the Lord vnworthily shal be guilty of the body and blood of the Lord. And againe He that eateth and drinketh vnworthily eateth and drinketh his own iudgment because he discerneth not the Lords body for this cause many are sicke and weake among you and many sleepe Where he teacheth that such as come vnworthily vnreuerently and otherwise then such mysteries should be handled do despise tread vnder their feete Iesus Christ himselfe prouoke the Lords wrath and bring on themselues swift damnation Not that be is carnally and bodily present but because the reproach which is vsed to the signes toucheth the bodie and bloode of Christ signified by them Euen as if a man shoulde rent disgrace deface spit vppon treade and trample vnder his feete and villanouslie abuse the image seale and letters patents of a Prince he should be adiudged d Ren. Iaesae Maiestatis guiltie of a greeuous crime against the person of the Prince himselfe not which hee receyueth but despiteth so such as come vnthankefully and vnworthily to this supper are guiltie of his body not which they haue eaten but which they haue refused and reiected being offered vnto them and therefore are guilty of their owne death inasmuch as God with the signes offereth his owne Son Wherefore seeing the presence of God mooueth seeing our owne profit perswadeth seeing our owne practise furthereth seeing the defiling of the Sacrament and the danger of vnwoorthy receiuing teacheth and lastly seeing our owne iudgement in humane affayres when the daunger is not so great nor the losse so certaine cryeth out for this necessary preparation it standeth vs vpon before wee enter into this holy worke whereunto of our selues wee are more vnfit and vnto warde and which in it owne nature is most profitable to set our selues before the Lord who shal examine and iudge the quicke and the dead to search into our owne waies and to keepe a sessions in our owne soules to looke into our secret and hidden corruptions how wee haue gone forward or backeward in godlinesse to try whither wee haue a knowledge feeling and disliking of our sinnes and whether we haue any feare of Gods iudgments or faith in his promises or hope in his mercie to iudge our selues that we may not be iudged of the Lorde to labour to finde our speciall sinnes striuing against them by earnest prayer to God and condemning them for euer in our selues If we would thus iudge our selues we should not be condemned with the worldâ— Let vs be grieued for our naturall blindnesse Let vs acknoledge confusion of faces to be due vnto vs Let vs deepely imprint in our owne hearts the horror of our sins past and present The more we perceiue and discerne our owne vnworthines the greater shall be our fitnes to come to this Sacrament and the lesse we espy our owne imperfections the more we incurre the danger of Gods iudgements So then to touch vs with true humility and to breake our stony hearts in pieces with remembrance of our daily offences let vs often meditate on the death and passion of Christ who was forsaken scorned buffetted and crucified for vs he was led as a lambe to the slaughter and shunned not the shame of the Crosse then the powers of heauen and earth were moued p Mat 27 45 Iudea was darkened the earth quaked the stones claue in sunder the graues opened the Sunne was in the ful-moone eclipsed the vaile of the Temple was rent the dead were raised the theefe repented the Centurion glorified God and the whole order of nature was changed All these things doe set before vs the heinousnesse of our sins and the greatnes of Gods wrath which could not be appeased but by crucifying of the body and by shedding of the blood of Christ which is represented to vs as in a glasse in this Supper Thus we haue shewed by testimonies and effectuall reasons that as in the Passeouer they were commanded to chuse them a lambe q Exod 12 3. on the tenth day but to kill him on the fourteenth so that they had foure dayes liberty betweene the separating and the killing of him for preparation and sanctification of themselues in like manner in the Supper which is the same to vs that the Passeouer was to the Iewes the Spirit of God chargeth this duty vpon vs that we prepare our hearts reuerently thereunto Vse 1 Now as we haue seene the necessity of this examination let vs consider what vses are to be made thereof It is required of all Communicants that come to the Lords table diligently to examine themselues Then from hence it followeth that all men are bound to know the word of God and to be skilfull in the Scripture that thereby they may be able to try their owne hearts and examine themselues by that rule But if the rule be vnknowne the tryall spoken oft cannot be made the examination commanded cannot bee practised Especially there is required of vs the knowledge in the doctrine of the law not onely to be able to rehearse the words but to know the end and meaning of them the speciall braunches of them what are the duties commaunded what are the sinnes condemned for by r Rom 3 20. the Lawe commeth the knowledge of sinne and the Apostle had not knowne sinne Å¿ Rom. 7 7. but by the Law for hee had not knowne lust except the law had sayed thou shalt not lust As then hee that will trie Golde from Copper must haue his touchstone so hee that will rightly examine his obedience must familiarly be acquainted with the Canon of the Scriptures This our Sauiour teacheth t Iohn 5 3â— Search the Scriptures for in them ye thinke to haue eternall life they are they which testifie of me If then we search them they will giue vs light to search our selues And the Apostle requireth the Colossians Col. 3 16. to haue the word of God dwell plentifully in them in all wisedome Wherefore he that said examine your selues ment we should also know the Scriptures and especially
his priuate and secret prayers Lu. 18.13 Thirdly we maintaine the confession made to the Church when any person hath openly offended the Congregation by any notorious crime and is for the same excommunicated This doth testifie the conuersion and repentance of such as haue fallen Lastly we teach that confession ought to be made to our neighbour for the offences which we commit one against another when wee haue vpon any occasion wronged and offended him and therefore our Sauiour saith Math 5. Mat. 5 23 24. If thou bring thy guift to the Altar and there remembrest that thy brother hath ought against thee leaue there thy guift before the Altar and go thy way first be reconciled to thy brother and then come and offer thy guift These kindes of confession we confesse and beleeue but what maketh all this for the whispering confession vsed in popery and iudged to be necessary to saluation A tirrannous law binding vs to reckon vp euery one of our sinnes in the eare of a Priest as if forgiuenesse of our sinnes stood in this Whereas we say and are not afraid to auouch that this confession pressed vpon men to be made of all sinnes to a popish Priest vpon paine of damnation is no better theÌ„ another Inquisition Would wee then know what this shrift is and how to esteeme of it and what effects it worketh It is the mocking of God What popish shrift is the inuention of the diuell the pride of the Clergy the pick-pursse of the people the racke of the Conscience the shame and reproach of the offender the bewrayer and discouerer of the secrets of Princes and states the piller of popery the ape of repentance the nurserie of despaire the cherisher of vncleannesse and to be short the bawd of all sinnes It getteth a pardon for all that is past it giueth free passage for such as are present and purchaseth a priuiledge for them that are to come Thus sinne is made no sin it is a light matter that no man need to trouble himselfe for it for asmuch as the Priest may pardon him with a word speaking Wherefore albeit this institution be ful of humane wisedome and policy for the vpholding and strengthning of the kingdome of Antichrist yet there is no title in the word of God to prooue it or confirme it I confesse indeede it was a custome sometimes in the Church of Constantinople Sozomen Eccl â—â—â—â—ter lib. 7 cap. 17. but when it hapned that a noble matron was dishonoured and dishonested by a certaine Deacon of vncleane life Nectarius the Bishop of that place by the consent of others did abolish it out of the Church VVhat would he haue done if hee had liued in the times and places of popery where such examples are not straunge but common If one fast were of sufficient force to thrust it out of that Church doubtlesse many hundred presidents that might bee produced not inferiour vnto it ought to serue as a whip to whippe and scourge it out of other Churches and as a strong barre to keepe it out for euer that it neuer get footing and enâ—rance into it againe Hence it is that the Church remained in the liberty of Confession twelue hundred yeares and had no snare to intangle the conscience laide vppon it vntill the Councell of Lateran in which the law of auricular Confession was first of all inacted whereby it is come to passe that they haue secret intelligence of all secretes for by this occasion they know the hearts affections and dispositions of all persons and by this meanes they finde an easie way to enrich that couetous and ambitious See with the riches and reuenues of the world and by them both ariseth a twofold benefite because both they knowe howe to shift for themselues and to preuent a mischiefe before it come vpon them But to leaue these wee exhort men to make Confession of their sinnes to GOD the onely beholder of our thoughtes and heartes who hath promised to forgiue them and will neuer vp-braide vs with them And herein wee doe no otherwise then the holy and ancient fathers of the Church did before vs who send the people from men to God from the earth to heauen from the fellow seruants to the common maister of all It was well sayed of Augustine What haue I to doe with men Confess lib. â—0 cap 3. Curiosum genus ad cognoscendum vitam alicitaâ— that I should make confession to them as if they could heale all my sores It is a curious kinde of people to search into other mens liues but most slothfull to reforme and amend their owne The like we might say of Chrysostome who is plentifull in this argument I doe not compell thee to confesse thy sinnes to others And againe If thou be ashamed to confesse them to any man because thou hast sinned say them dayly in thine owne soule Homil. 2. in Psal 50 ser de poenit Hom. 4. de Laza I doe not bid the confesse them to thy fellow seruant who may cast them in thy teeth but confesse them vnto God who is able to heale them In another place hee sayeth Why should we be ashamed to confesse our sinnes that he may pardon them Doth God therefore commaund them to be confessed that after the manner of men he might punnish vs Hee doeth it not to punnâ—sh vs but that he might pardon vs. I will alledge one testimony more and then conclude Homil. de incomprehens natura dei I doe not leade thee as it were into an open stage of thy fellow seruants I doe not compell thee to vncouer thy sinnes to men vnfould thy conscience before God shew thou thy woundes to the Lord the best Physitian and craue of hâ—m to heale them Thus ought we to do let vs fly to God when we want helpe who is the God of all mercy and the father of all consolation And when wee minde to come to the holy Communion of the body and bloud of Christ let vs not think to fit our selues vnto it by a foolish numbring vp of our sins to men but not to God of custom but not of conscience by obseruing the traditions of the Church but not by seeking to obtaine pardon of our offences The order which we ought to obserue in the examination of our selues is laid downe vnto vs in the Chapters following Thus much touching the first reproofe The second reproofe 2. Reproofe serueth to condemne all such as are very precise and curious in searching into the liues and conuersations of others that say stand aparte and come not neere me for I am holier then thou These abstaine from the Communion becauâ—e of the presence of euill men and cannot be perswaded to take the Supper with them Such as are of the separation reprooued for not ioyning with vs in the worship of God In the former part of this Booke we haue answered sundry obections which sundry persons alledge for
compact which the eternall God hath in great mercy and compassion made with mortall and miserable men accepting them into grace and fauour promising to them remission of their sins and saluation of their soules The summe and effect of this Booke These things the iudicious Reader shall finde largely discussed in this Treatise which I haue therefore called The New Couenant because it layeth open the doctrine of the Sacraments which serue to confirme and strengthen vs in that Couenant and compact which the eternall God hath in great mercy and compassion made with mortall and miserable men accepting them into grace and fauour promising to them remission of their sins and saluation of their soules These my rude though renewed labours I willingly submit to the wise censure of my learned Brethren remembring that the spirits of the Prophets are subiect vnto the Prophets If I haue any where erred through humane infirmity 1 Cor. 14 32 or mistaken the matter any way which I go about to prooue or perswade I desire them heartily by some meanes to giue mee friendly notice thereof which I shall receiue as precious balme or as an excellent oyle that shall not breake my head Psal 141 5 The Lord God almighty from whom euery good giuing and euery perfect giuing proceedeth establish vs in the New Couenant and make vs carefull to keepe the conditions thereof to the increase of our knowledge to the growth of our faith to the furtherance of our obedience to the comfort of our soules and to the glory of his great name Amen Amen Thy Brother in Christ our Sauiour William Attersoll THE FIRST BOOKE OF THE Sacraments in generall Of the agreement and difference betweene the Word and Sacraments CHAP. 1. GOD euen from the beginning added vnto the preaching of the word a God alway gaue his sacraments to his Church his Sacramentes in the Church as the Scripture teacheth outwardly repesenting and visibly offering to our sight those things that inwardly hee performeth to vs as b Gen 2 9. the tree of life the tree of knowledge of good euil in the Garden After mans fall when a new necessity was added in regard of mans want and weakenesse he testified his loue and ratified his Coueant by sacrifices Ceremonies to our first Parents Hee gaue the c Gen. 6 14. Arke to Noah and his sonnes to confirme them in the promise which he made to them that they should not be drowned with the rest of the world Hee added to Abraham d Gen. 17 11. the signe of circumcision as a seale e Rom 4 11. of the righteousnesse of faith and to the Israelites hee gaue the Passeouer Manna oblations purifications the brazen Serpent the Rocke and such like spirituall tipes whereby he assured them of the promise that God for the onely sacrifice of Christ wrought vpon the Crosse would giue to all that beleeue forgiuenes of sinnes and euerlasting life Now the word of God may fitly bee resembled to writings and euidences and the f The agreemeÌ„t between the Word Sacraments Sacraments to seales which the Lord alone setteth to his owne letters They are as a visible Sermon preaching vnto vs most liuely the promises of God that as the worde wee heare doth edifie and instruct the minde by the outward eares so do the Sacraments by the eyes and other senses First then that wee may vnderstand the doctrine nature of the Sacraments wee are to consider what the word and Sacraments haue in common and how they agree one with another then what they haue peculiar and proper each to other and how they differ one from another The argument betweene them standeth in these points First both are of God and instruments which the Holye Ghost vseth to this ende to make vs more and more one with Christ and partakers of saluation not that God needeth them or that he is tyed vnto them for as he can nourish without meate and drinke so he can saue without word or Sacraments but because wee neede them hee vseth them when hee will and as often as it pleaseth him The same which is published and promised by the worde of God is signified and sealed by the Sacraments For they are not a deliuering of new promises and articles of faith but seale vp such as are offered in the word Secondly although God vse them as instruments of his grace yet the especiall working and forcible power of them is not in them but dependeth on God alone so that wee must not thinke that whosoeuer partaketh them is partaker of grace saluation forgiuenesse of sinnes and euerlasting glory but the vertue of them floweth from him onely as from a fountaine A man may heare the word and receiue the Sacraments all the dayes of his life and be neuer the better except God change the minde open the heart enlighten the vnderstanding cleanse the conscience and sanctifie the affections to his glory Thirdly as the preaching of the word profiteth nothing vnlesse it be vnderstood applied and receiued but g Heb. 4 1. tendeth to iudgement so the Sacraments except wee bring the hand of faith with vs cannot giue vs faith nor grace but tend to our condemnation Yet as the Gospell is alwaies the sauour of life vnto life of it owne nature and the h Heb. 4 12. word liuely and of comfortable operation howsoeuer the vnfaithfull turne it to be the sauour of death vnto death So the Sacraments cease not in themselues to bee true Sacraments although they bee administred by vnworthy Ministers and receiued by vnfaithfull people For mans wickednesse cannot peruert much lesse euert the nature of Gods ordinance Lastly as the best seede springeth not vp and bringeth not fruit so soone as it is sowne but lyeth a time couered in the earth to take rooting so the fruite reaped by the word and benefit receiued by the Sacraments presently appeareth not but groweth and increaseth at the time appointed of God who will blesse them in his elect at what season himselfe hath ordained Thus wee see what the word and Sacraments haue in common both are instruments of the same grace both haue their benefit blessing and force depending on God both require faith to bee mingled with them without which they are vnprofitable and lastly they profite not by and by at the same moment they are published administred heard or receiued but God afterward worketh oftentimes by them in his children to their great comfort when all fruite to come by them seemed to be buried The Disciples at the first vnderstood no more of Christs resurrection then the vnbeleeuing Iewes did when hee saide i Iohn 2 19. Destroy this Temple and I wâ—ll builde it againe in three dayes But they lay it vp in their hearts and long afterward remember the words he spake vnto them So wheÌ„ they saw Christ riding to Ierusalem the multitude spreading their garments in the way and cutting
a Sacrament is now we are to consider in it two thinges first his parts then his vses for in handling these two points wee shall see what is the nature of a Sacrament The parts of a Sacrament are of two sortes some outward open sensible earthly visible and signifying some are inward hidden spirituall heauenly inuisible and signified For the nature of a Sacrament is partly earthly and partly heauenly If wee had beene wholy a spirite without body hee would giue vs his guifts spiritually without a bodye but seeing wee are soule and bodye he giueth vs his Sacraments that so wee may apprehend spirituall guifts by sensible thinges The outward part is one thing and the inward part is another thing the outward is applyed to the bodye the inward is applyed to the soule and conscience This diuision and distinction of parts a Rom. 2 28.29 appeareth plainely in sundry places of holy Scripture as Rom. 2. Hee is not a Iew which is one outward neâ—ther is that circumcâ—sion which is outward in the flesh but he is a Iew which is one within and the circumcision is of the heart in the Spirite not in the letter where wee see hee maketh circumcision to stand of two parts part in the flesh and part in the heart partly in the spirite and partly in the letter Heereunto commeth b Col. 2 11. that saying Ye are circumcised with circumcision made without hands so that there is a circumcision without and there is another within by the vertue of Christ The same we may say of Baptisme there is a baptizing of the body and there is a baptizing of the soule the body is washed with water the soule is clensed by the precious bloud of our sauiour Christ which is the hidden and mysticall part of the Sacrament This appeareth by many examples recorded in Scripture Simon the sorcerer though he were baptized with water yet his heart was not right in the sight of God he remained c Acts 8 13 21 23. in the gall of bitternesse and in the bond of iniquity so that albeit hee were baptized yet he was not regenerated The Israelites were partakers of the d 1. Cor. 10 1 2 3 4 5. outward signes not of the inuisible grace They were all baptized vnto Moyses in that cloud and in that sea they did all eate the same spirituall meate they all dranke the same spirituall drinke yet with many of them God was not pleased The like may be saide of Iudas one of the twelue he did eate the Pascall lambe as wel as the rest of the Apostles but he did not eate Christ who is the lambe vndefiled and without spot as the other did This is that also which Iohn the e Mat. 3 11. Baptist teacheth Indeed I baptize you with water to amendment of life but hee that commeth after mee is mightier then I whose shooes I am not worthy to beare hee shall baptize you with the Holy Ghost and with fire where as the Baptist maketh two baptizers himselfe and Christ so hee distinguisheth their actions his owne to wash with water and the action of Christ to wash with the Holye Ghost Neither neede wee to seeke farre for reason to perswade any to beleeue this truth that the nature of a sacrament is neither wholy outward or wholy inward but taketh part of both seeing nothing can bee a signe of it selfe but a signe is a signe of another thing and seeing they are mysteries they haue an hidden meaning and spirituall vnderstanding If the water in Baptisme had not grace annexed vnto it it could not be a mystery We see the signe we see not the grace which is inuisible Now let vs come to the vses These parts though distinguished really one from another Vse 1 that the outward parts cannot bee the inward the earthly cannot be the heauenly the seale can not bee the thing sealed the token cannot bee the thing betokened nor contrariwise for this were to alter nature and mingle heauen and earth together yot in respect of the proportion betweene the signe and the thing signified and of the coniunction of them to the faithfull which receiue both the one and the other one part is affirmed of the other For wee must vnderstand that the Scripture in regard of this vnion speaketh of the Sacraments two waies to wit properly and figuratiuely Properly when that which belongeth to the signe is giuen to the signe and when the thing signified is giuen and applyed to the thing it selfe and thus each part hath his owne as Circumcision is called i Gen. 17 11. the signe of the Couenant And the blood of the Lambe is called k Exod. 12 13 a signe these are plaine and proper speeches and without figure Againe when it saith l Lu. 21 19 20. My body which is giuen for you my bloud m 1 Cor. 5 7. which is shedde for many for remission of sinnes we must vnderstand the wordes literally as they lye Figuratiuely when the signe is giuen to the thing signified and called by the name of it as Christ is called n 1 Cor. 5 7. the Passeouer the o Ioh. 1 29. Lambe of God his flesh is also saide to bee meate indeede and his blood drinke indeede the holy Spirite is called p Eze. 36 25. water or else the name of the thing signified is giuen to the signe as bread is called the q Mat. 26 28. body of Christ the cup is called the new Testament These speaches must bee taken figuratiuely and vnderstood by a change of name according to the intention and meaning of the Holy-Ghost so that we must beware that we doe not take or mistake 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 bee 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 wee must conceiue and consider that these outward inward parts remaine distinct and vnconfounded and therefore we must take heed we take not one for another we must not ascribe too 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 attribute too little to the out-ward signe and some ascribe too much both waies the Sacrament is abused and the parts are misapplyed Hence sprang as a ranke weede in the Lords corne the doctrine of transubstantiation or carnall turning of the substance of bread into the bodye whereby the signe is swallowed vp 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 and too little regarded Others on the other side cleaue too much to the outward signe and rest
vse to be a signe of the cleansing 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 Table they are ordained of God to an higher and holier vse euen to bee signes of the body and blood of Christ This is noted by the Euangelists and by the Apostle Paul that b Mat. 26 26. Mar. 14 22. Luke 12 19. 1 Cor. 11 24. the Lord Iesus before he brake the bread and gaue it hee blessed and gaue thankes to his Father that hee had appointed him to bee the redeemer of the world and giuen him authority to institute this Sacrament in remembrance of his death and passion For whereas the Euangelist Mathew saith he blessed the other by way of exposition say Hee gaue thankes so that the blessing heere spoken of is Giuing of thankes which also appeareth Luke 9 16. compared with Ioh. 6 11. And the Apostle saith 1 Tim. 4. Euery creature of God is good if it be receiued with thanksgiuing for it is sanctified by the word of God and prayer We see then that Consecration is when a thing is separated from a common and ciuill vse to a more speciall vse Iustin in Apol. 2 which is done by the authority of the word and by the vertue of prayer whereby it hath his ful force power and vertue The knowledge of this point serueth to cleere our Vse 1 doctrine to ouerthrow sundry errors of the Church of Rome First it sheweth that we hold and teach a consecration that is a sanctifying 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 â—â—d 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 transubstantiatioÌ„ of the substance into the body and blood of Christ Hee blessed and praised his Father as Mediator of the Church for the mystery of the redemption of mankinde and he g 1 Cor. 10 16 blessed the creatures that they might bee effectuall signes and serue for the confirmation and increase of our faith Secondly we are taught that consecration is not a bare and historicall reading of the Scripture neither a magical Vse 2 charme and incantation by force of certaine wordes as though these words 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 bee immediately changed into the body and blood of Christ without any other obseruing of the institution For the Lord Iesus in pronouncing these words did not speake to the bread or to the wine but to his Apostles And hence it is that the forme of Christs giuing of thankes is not set downe by any Euangelist because our corruption and superstition is so great that if wee had the words we would ascribe power force to the words sillables and letters therfore the manner of his thanksgiuing is pretermitted This inclination of the heart is apparantly seene in the Romish Church who ascribe efficacy operation to the pronouncing of certaine words which is a part of sorcery a point of witchcraft Wheras we auouch that the whol action of taking breaking pouring out distributing eating drinking praying praising and 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 doe 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 and therefore the h Concil Trident. sess 7. can 11. popish opinion is to bee refused and reproued that holdeth it to bee no Sacrament if the Minister haue not an intent and purpose in the administration thereof at least to do that which the church doth that is to consecrate the elements and to make a Sacrament If his mind bee not on his matters and his heart on his businesse in hand they holde it can be no Sacrament For otherwise saith Bellarmine If a Priest should reade the Gospell at the table of Prelates and religious men and in reading should pronounce these words This is my body this is my bloud then all the bread and wine vpon the Table should bee consecrate and changed into Christs body and blood which is not so because his intent is wanting Againe if a father should leade his son to the bath and there dip him in the water And say I wash thee in the name of the Father and though he think nothing of baptizing him yet it should be 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 of reading at the Prelates table should haue a minde and meaning to consecrate all the bread and wine vpon the table must it of necessity be a Sacrament and reall change of al Or admit the former Priest being in the saide Prelates wine celler supposing himselfe to bee in the Church and to stand at the Altar should pronounce the words of consecration with a purpose and intent to make a Sacrament should al the wine in that celler 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 bodye of Christ Let them speake plainely let them tell 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 needfull in this matter We haue shewed that a Sacrament is not made by bare pronouncing of certain words ascribing force to them after the manner of enchanters but the whole institution of Christ must be obserued k The Sacrament dependeth not vpon the intention of the Minister there must be distributing and receiuing there must bee prayer and thanksgiuing and from the vse of these followeth Consecration all which are wanting in the former examples and suppositions there is no taking no breaking no distributing no pouring out no receiuing no praying no thanksgiuing Wee see touching the word of God with what intent and vnder what pretence soeuer l Phil. 1 18. Mat. 23 2 3. it be preached if the Minister teach Christ crucified howsoeuer hee bee affected it may haue his effect in the heart and worke faith in the
that is vnlike Lastly these words cannot enforce any thing to proue that there is any inherent force in the outward element seeing the Spirite is ioyned with it which addeth power and giueth efficacy to the water as it doth also to the worde in all the sauing hearers of it for as the word is a bare sound without the Spirite so baptisme cannot saue without the Spirite Obiection 4 The last testimony and witnesse is produced out of the Acts of the Apostles Chap. 2.38 where Peter exhorteth the Iewes that were at his preaching pricked in their hearts to beleeue in Christ Iesus whom they had betrayed and crucified saying Repent and be baptized euery one of you in the name of Christ for the remission of sinnes and chap. 22 16. where Ananias perswadeth Paul to bee baptized and to wash away his sinnes calling on the name of the Lord. In both which places forgiuenesse of sinnes is ascribed to baptisme and therefore it giueth and conferreth grace I answere Answere It is the beleeuing in the name of Christ that washeth away sinnes and purgeth our consciences from dead workes forasmuch as he maketh the outward worke auaileable by the inward grace of the spirite Againe hee ioyneth inuocation of the name of God with the outward signe which hath the promise of saluation annexed vnto it as the Apostle testifieth Rom. 10 13. Whosoeuer shall call vpon the name of the Lord shall bee saued Thus we haue seene the principall pillars of the Romish error beaten and battered in pieces euery reason that caryeth any colour laid euen with the ground so that we are wholy to ascribe to the Spirite of God the lauer of regeneration and the answere of a good conscieÌ„ce toward God Againe is the Spirite of God an inward part of the Sacraments Then wee must learne and remember that we can neuer heare the word or receiue the Sacraments with fruite and comfort without the speciall assistance and inward operation of the Spirite of God Therefore the Prophet ioyneth the Spirite and word together Esay 59. I will make this my couenant with thee saith the Lord g Esay 59.21 my Spirite 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 indeede hath power to heare the word and to receiue the Sacraments his will is free in these outwarde workes but hee hath no power or strength to doe them with profite and comfort except it be giuen him from aboue Though we heare neuer so much though wee communicate neuer so often the Spirit must open our hearts as he opened the heart of Lydia So 1 Iohn 2. That annointing h 1 Ioh. 2 27. 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 things and it is true and is not lying Likewise Acts 10. Peter preached the Gospell to Cornelius and his houshold and while he yet spake to them The i Acts 10 44. Holy-Ghost fell on them all which heard the worde So also the Apostles being sent out with their commission and commanded to preach the Gospell to euery k Mar. 16 20. creature it is noted that they went forth and preached euery where and the Lorde wrought with them and confirmed the worde with signes that followed And Iohn 14. The l Iohn 14 26. Comforter which is the Holy-Ghost whom the Father will send in my name hee shall teach you al things bring al things to your remembrance which I haue told you Pharaoh often heard Moses Aaron but he harkened not but hardned his heart because there was no inward touching or teaching of the Spirite The Israelites had heard seene the wonderful things of God yet they profited not in faith in repentance in regeneration and the reason is rendred Deuter. 29. Yee haue seene all m Deut. 29 2.3 4. that the Lord did before your eyes in the Lande of Egypt vnto Pharaoh and vnto all his seruants and vnto all his Land the great tentations which thine eyes haue seene those great myracles and wonders yâ—â— the Lord hath not giuen you an heart to perceiue and eyes to see and care to heare vnto this day When wee come to heare the word which is a word of power of life and of saluation when wee come to receiue the Sacraments which are signes of Gods graces and seales of his promises we see many returne as ignorant peruerse 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 bee the reason heereof Surely it is not in him that n Luke 13 24. Rom. 9 16. willeth nor in him that runneth but in God that sheweth mercy who giueth eyes to see eares to heare heart to vnderstand to whom hee thinketh good in his heauenly pleasure Wherefore our dutye is seeing the natural man perceiueth not the things that are of the Spirite of God to pray vnto him to giue vs wisedome to see our corruptions blindnesse ignorance and hardnesse of heart Vse 3 Thirdly doth the Spirit worke in vs by the word Are the word and Spirite ioyned together and doth he teach vs by meanes of the word and Sacraments then we must not separate the Spirite from the worde and Sacraments as the Anabaptists do o Against anabaptists depending on reuelations 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 wil not be strengthened by the Sacraments but take away the vse of both following their owne foolish fansies and diuelish dreames They boast of the Spirite of God and are led by the spirit of the Diuell We must for our direction and practise learne that as to rest vpon the Spirite without the worde is phantasticall and heriticall and the mother of al errors so the worde and Sacraments without the Spirite are no better then a dead carkasse without life an empty sound without substance a naked shew without truth an empty casket without the treasure and therefore we must knit them together and assure our selues that the Spirite speaketh euidently in the Scriptures the Spirite worketh effectually by the Sacraments and the Spirite helpeth our infirmities to profite by them both CHAP. XI Of the third inward part of a Sacrament THus much wee haue spoken touching the holy Spirite being the second inward part the third inward part a Christ is the 3. inward part of a Sacrament is Iesus Christ crucified the very subiect and substance of all Sacraments He was represented by circumcision and the Paschal Lambe by Manna and the water that flowed out of the Rocke and hee is represented in baptisme and in
should not perish but haue euerlasting life And Cha. 14. Let not your heart be troubled ye beleeue in God beleeue also in me And Rom. 10. With the heart man beleeueth vnto righteousnesse 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 toward our brethren for seeing he hath shewed so great loue toward vs k 1 Iohn 4 7 9 10 11. he exacteth loue of vs againe as Iohn 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 manifest among vs because God sent his onely begotten Son into this world that wee might liue through him beloued if God so loued vs wee ought also to loue one another Thirdly he requireth as a necessary couenant to be kept on our part holines true obedience throughout the whole course l Iosh 24 24.25 2 Kings 29 3. of our life and conuersation This is repeated and vrged in many places of the word of God as Iosh 24. when they said they would serue the Lord their God obey his voice Ioshua made a couenant with them the same day ioyning God the people together So also Iosiah stood by the pillar and made a couenant before the Lord that they should walke after the Lord and keepe his commandements and his testimonies and his statutes with al their hart and with al their soul Likewise to the same purpose we reade 2. Chro. 15. They made a couenant to seeke the Lord God of their Fathers and whosoeuer will not seeke the Lord God of Israel shall be slaine whether he be small or great man or woman Thus we see the conditions of the couenant both what he promiseth to doe and what he looketh for at our hands He 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 m 1 Iohn 3 23 24. are mentioned and expressed 1. Iohn 3. This is his commandement that wee beleeue in the name of his Sonne Iesus Christ and loue one another as he gaue commandement for he that keepeth his commandements dwelleth in him and he in him and heereby we know that hee abideth in vs euen by the Spirite that he hath giuen vs. The vses of the second end of a Sacrament are first to Vse 1 behold the exceeding loue of God toward his people vnworthy of his fauour Can there be a greater loue then this Certainly such as know the great rigor of the law the infinite 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 cōdemne them do finde nothing sweeter then to be eased of that burthen to be acquitted of that Iudge and to be freed from that condemnation For of all burdens sin is the heauiest of all wounds it is the deepest of all afflictions 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 n Psal 32 1.2 may cry out with the Prophet in the reioycing of their spirite Blessed is he whose wickednesse is lightened and whose sin is couered Blessed is the man vnto whom the Lord imputeth not iniquity This kindnesse is so great that the eternall God should make a couenant with dust and ashes that it ought neuer to be forgotten of vs vs nor depart out of our hearts Againe let euery one be carefull to keepe the former Vse 2 conditions of the Couenant which are to loue him againe and our brethren for his sake o Luke 1 74.75 and to walke in holinesse and righteousnesse before him all the dayes of our life Our Sauiour Christ directing our loue to our brethren and teaching that the streames thereof should flow vnto our enemies sheweth that if we loue thē that loue vs the o Mat. 5 44.46 47. Publicans do the same if we be friendly to our brethren only this is no singular thing Behold p 1 Iohn 3 1. what loue the Father hath giuen vnto vs that we should be called the Sons of God he loued vs graciously freely he loued vs whē we were enemies vnto him spared not his own Son but gaue him to death for vs al do not these things deserue loue againe are we not bound to shew duty for these mercies and loue to our brethren for this loue of our God yet many regard neyther these blessings of God neither walking in vprightnes of hart Vse 3 before him Thirdly is God mā entred into a solemne couenant are the Sacraments seals of it Thē the contempt of the Sacraments is the contempt of God himselfe of his couenant made with vs and therfore worthily to be condemned and iustly to bee censured of the Church If men wer throughly perswaded of this truth I am perswaded they wold not shew this carelesnes prophanenes in coming to these ordinances of God They are not bare and naked promises but couenants of mercy fauour Euery couenant is a promise but euery promise is not a couenant Abraham had receiued many promises from God of reconciliation of posterity of blessing protection that he would be his buckler his bulwarke and his great reward and giue vnto his seed the land of Canaan yet we reade not that God as yet made a couenant with him vntill by a solemne rite and ceremony he established it Ge. 15. where we see that Abraham took an heiffer a shee-goate and a ramme and diuided them in the midst and laid each piece one against another In the same day the Lord made a couenant with him This he confirmed afterward by the signe of circumcision as also hee confirmeth his couenant with vs by two Sacraments If any were asked the question whether they would haue God to be their God gracious and mercifull vnto them they would answere it is their whole desire howbeit if we would haue God magnifie his mercy toward vs we must magnify make much of his sacram whereby he hath sealed vp his loue toward vs. Could Abraham haue God to be his God and the God of his seede and yet reiect circumcision commanded vnto him which was a signe of the couenant Could the Israelites acknowledge God to be the author of their deliuerance out of Egypt and yet refuse the Passeouer that was instituted in remembrance of their deliuery and of his mercy O that we could consider these things and learne them aright to make vs wise to God and to our selues If wee giue to any man a piece of mony to binde a bargaine that hath passed betweene him and vs we would thinke ourselues much abused if hee should not count himselfe tyed by
and mercy by how much the accomplishment is more then the promise and the fulfilling greater then the foretelling Lastly they differ in respect of the people to whom they were giuen and for whom they were ordained ours belong to all people dispersed ouer the face of the whole earth that are ingrafted into the Church wheras theirs were tyed to one Nation to one people to one place to the posterity of Abraham Notwithstanding these differences which are in signes and circumstances touching the chiefe thing euen the matter and substance of the Sacraments they are equall m Wherin the Sacraments of the old and new Testamâ—nt agree hauing the same end and the same signification and being of one efficacy as also the word of the Prophets and Apostles is One and the same God is author of them One and the same Mediator betweene God and man euen the man Iesus Christ is represented in both the Lamb slaine from the foundation of the world They signifie and shew foorth the same Communion of Christ by which all the elect are saued and seale vp saluation and remission of sinnes to all that do receiue them by faith For they were giuen to be signes and seales of grace and of the promises of God to distinguish the faithfull from all other sects and religions in the world and that they should be receiued with profite onely of the faithfull In these and such like things the Sacraments of the Iewish and Christian Church are not vnequal although in the outward signs and circumstances they be diuers yet in the substance in the thing signified there is no difference Vse 3 Thirdly we are bound to beleeue his promises and to haue strong consolation seeing he bath giuen vs two signes If we had onely had one signe as a seale of the mercies of God in Christ it had beene a great sinne not to haue beleeued the promise and not to haue rested therein as in a thing vnchangeable For he is not as man that he should lye or deceiue n 2 Cor. 1.20 his onely promise is 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 wee wauer like o Iam. 1 6. a waue of the sea tossed of the wind and carried away One tree of life serue Adam to assure him life one raine-bowe sufficed Noah one returne of the Sunne backward was enough to Hezekiah and they beleeued If then wee seeke a signe we haue two giuen vnto vs that hauing two vnchangeale Sacraments as it were two witnesses of his word and assurances of his promise wee might haue strong consolation The vnbeleeuing Iewes said to Christ p Mat. 12.38 and 16 1. Shew vs a signe and we will beleeue thee Behold the Lord sheweth vs two visible signes of his spirituall and inuisible graces and shall not we beleeue being stedfast in faith and grounded in hope Wee desire forgiuenesse of sinnes assurance thereof by these two the Lord 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 Sacraments Vse 4 serueth to teach that there are not seauen Sacraments of the Church and so do condemne the fiue supposed and falsly named Sacraments Concil Trid. sess 7. de sacra in gen can 18. 11. 13. maintained of the Church of Rome to wit Confirmation Penance Matrimony Orders and extreme Vnction Baptisme we imbrace the Lords Supper we acknowledge of these two we moue no question we make no controuersie the other fiue whose 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. XVII 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 beene heard Now because many seducers arose that troubled the peace of the Church and the faith of many beleeuers began to wauer the Apostles agreed together to go againe to the Churches where they had laid a 1 Cor. 3.12 a golden foundation howsoeuer other had builded hay and stubble thereon to see how they b Acts 11 22.23 and 15 36. increased or decreased as Acts 11. And they confirmed their hearts and established them in the faith which they had taught And Chap. 15. Paul said vnto Barnabas Let vs returne and visite our brethren in euery Citty where wee haue preached the word of the Lord and see how they do And we doubt not but when the Gospell was reuealed the Apostles by laying on hands gaue the guists 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 reade not and therefore allow not Againe it was a lawdable 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 c Heb. 6 1. he asked theÌ„ reason of their faith he instructed them further in the mysteries of godlinesse and that this action might haue the more reuerence and dignity he laid his hands vpon them and prayed vnto God for them that hee would increase and continue the good things that he had begun in them d Confirmation is no Sacrament This imposition of hands with prayer to be strengthned 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 warrant and appointment from Christ and a promise annexed vnto it but this hath none 2. it hath no word of institution in the Scripture nor commandement to continue the vse of it vntill the coming of Christ and end of the world 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 holy Crosse and I confirme thee with the oyle of saluation in the name of the Father and the Son and the Holy-Ghost These indeed are words but no word of God they shew an intollerable presumption not to be excused But indeed a counterfet word is fit enough for a counterfet Sacrament 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 we reade of no oyle or Chrisme Besides we know they gaue thereby the miraculous guifts of the Holy-Ghost which now are ceased as Acts 8.
receiue as the doctrine of Christ and agreeable to the Prophets and Apostles as appeareth 2 Cor. 7. where Paul setteth downe the effects or fruites of true repentance This is our doctrine and the doctrine of the Church of God touching repentance let vs consider a little the popish penance and what they teach touching it and we shall see plainely that heauen and earth light and darknesse are not more opposite then their deuices and inuentions are to the truth For they haue forged a new Sacrament which they cal Penance What popish penance is when a man is contrite for all his sinnes and maketh a full and sufficient reckoning vp rehearsall of them all in the eare of the Priest of whom he is enioyned to make satisfaction after he is absolued of them So that this new coyned Sacrament consisteth of these foure counterfeit parts The parts of popish penance the contrition of the heart the confession of the mouth the satisfaction of the worke and the absolution of the Priest Thus they abuse the name of a Sacrament when they apply it to these things as we shall see afterward Againe they require all these things as necessary to saluation in all that are of yeares of discretion whereby they lay snares for mens soules and set them vpon the racke requiring an impossibility at their hands forasmuch as no man can haue perfect sorrow nor number vp all his sinnes nor yet make satisfaction for them and therefore this Penance is not a boord to escape shipwracke neyther physicke for the soule but the high way to desperation Lastly they make the performance of all these things meritorious and teach that remission of sinnes is obtained by them which tendeth to the reproach and dishonour of Christ Let vs speake somewhat of these in order Touching the first point to wit Contrition we grant that godly sorrow of heart for sinne is necessary to repentance as also to haue a true feeling of sinne and an hatred and detestation of it howbeit it is no part the repentance but onely the right and ready way that leadeth to it because the more sinne doth presse vs and afflict vs the more we learne to flye to the mercy of God in his Sonne Christ But they teach that this Contrition ought to be perfect and that the greatnesse of the griefe must be answerable and equiualent to the greeuousnesse of the sinne they make it a necessary meane and cause of iustification and apart of satisfaction for our sinnes that we deserue by it remission of them and therefore their doctrine is diuelish and blasphemous translating vnto mortall and sinfull men that which is proper to Christ the Son of God The next point is Confession Such as the Scripture alloweth and approueth we admit and acknowledge as first publike confession of the whole Church acknowledging theÌ„selues before the coÌ„gregation to be grieuous sinners in the sight of God consenting to the Minister that conceiueth the prayer and crauing pardon of our heauenly Father in the name of Christ our Sauiour This is practised continually of al the faithfull met together they begin the exercises of religion with this publike humiliation Nehe. 9 3. Nehe. 9 3. For wheresoeuer two or three are gathered together in his name where he is in the midst of them there is alwayes confession of sinne forasmuch as there is nothing can with-hold good things from vs but our owne vnworthinesse Secondly there is a priuate confession when a man poureth out his hart before God alone and desireth forgiuenesse of his sins This did Dauid Psal 32 5 and â—1 1.2 Luke 18. this did the Publican practise and so doth euery beleeuing soule almost at all times For we do all of vs finde continuall occasions to poure out our meditations before him to keepe vs from sinne to hold vs vp in tentations and to weaken the power of sin daily in vs. Thirdly there is another confession when such as are banished from the Church and excluded from the Sacraments and excommunicated out of the society of the faithfull do openly acknowledge their offences and desire to be reconciled to the Church which they haue notoriously offended as we see in the example of the incestuous Corinthian 2 Cor. 2.6 2 Cor. 2 6. who humbled himselfe before God asked forgiuenes of the Church Fourthly there is a kinde of confession of such as haue offended their brethren not that which wee mentioned before belonging to ecclesiasticall discipline but a priuate acknowledgement of the iniuries and wrongs done vnto them and a crauing of forgiuenes at their hands which duty the offenders are bound to performe and the offended are bound to grant according to the rule of charity Mat. 5 24 and 6 14. and 18.15 For we are all charged to reconcile our selues vnto our brethren and to forgiue as we desire to be forgiuen Lastly there is a lawfull and lawdable kind of confession pertaining to such as are troubled in conscience for sinne and desire to finde comfort and to be at peace with God These are to make confession of that particular sinne which lyeth heauy vpon their heart eyther to the Minister if he haue the tongue of the learned and bee able to minister a word of comfort in season Iam. 5.16 or to some other faithfull and godly brother that their spirits may be raised vp refreshed by their prayers All there sorts of confession we know to be good and therefore receiue but what are they to the auricular confession secretly whispered in the eare of an ignorant and sottish Priest wherein men are enioyned to confesse all particularly at the least all their mortall sins Rhem. annot vpon Iohn 20. whether they be committed in minde heart will and cogitation onely or else in word and worke with all the necessary circumstances and differences of the same This they will have done once a yeare in the holy time of Lent before the Lords Supper bee receiued at Easter This is a meere inuention of carnal men not an institution of God forasmuch as Christ neyther by commandment neyther by example ordained any such auricular Confession or particular enumeration of all our sinnes of which we shal speake further in the third booke where we intreat of the preparation required of such as come to the Table of the Lord. The third point is satisfaction and it is true that the iustice of God must be satisfied forasmuch as hee can neuer forget to be iust but it is folly and madnes blockishnesse and sencelesnesse nay high presumption and blasphemy for flesh and blood to thinke that they can make recompence to God for their sins and fully satisfie his iustice For who is able to beare the burthen of his wrath Psal 90.11 For who can pay a price sufficient for his sinnes or who dare offer to the righteous God the rags and patches of his owne workes to merite thereby his fauour What is the
his right hand he doth imbrace theÌ„ so that whether they liue they liue vnto the Lord or whether they dye they dye vnto the Lord whether they liue or dye they are the Lords This is true happinesse Furthermore we raise them vp with sweet comforts consolations of the worde of God against e 1 Cor. 15.54 55 56 57. Rom. 8 1 38.39 Phil 1 12. Ioh. 11 25. 2 Tim. 4 7 8. all terror and feare of death as 1 Cor. 15. Death is swallowed vp in victory ô death where is thy sting ô graue where is thy victory The sting of death is sinne and the strength of sinne is the law but thankes bee vnto God which hath giuen vs victory through our Lord Iesus Christ. And Rom. 8. There is no condemnation to theÌ„ that are in Christ Iesus which walke not after the flesh but after the Spirite I am perswaded that neither death nor life nor Angels principalities powers nor thâ—ngs present nor things to come neither any creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. Christ is to vs aduantage whether in life or in death Such as beleeue in him yea though they were dead shall liue Death is to vs as a sleepe and the graue as a bed of rest A crowne of righteousnes is laid vp for vs which the righteous iudge shall giue vnto vs so that an euill death can neuer follow where a good life hath gone before forasmuch as hee cannot possible dye ill who hath liued well Death indeed is a Scorpion or serpent but his sting is pulled out hee may well hisse but he cannot hurt he may well threaten but he cannot destroy for Christ hath quelled and conquered him Now f How sicke persons may put away the tediousnes paines of sickenesse to put away the griefe and tediousnesse of sicknes wee will and wish them to meditate on the things they haue heard and learned by the ministry of the worde from time to time in their health to consider with themselues how God sometimes suffereth the wicked to prosper for a time and flourish like a greene g Psal 37 35.36 37 38. bay tree how he punisheth them in the end reseruing wrath and iudgement for them how he blesseth or correcteth his children in this life how he hath prepared eternal torments for the wicked and vnspeakable glory for the godly but aboue all the workes of God h 1 Cor. 2 7.8 9. Psal 85 10 11 we teach them deepely to thinke vpon the glorious and gracious worke of our redemption wherein the infinite mercy and iustice of God doe meete together and kisse each other taking delight and comfort therein with all thanksgiuing Wherfore we perswade theÌ„ to beare the paines and griefes of sicknes with patience constant perseuerance because all sicknesse is Gods hand who being the God of the spirits of all flesh i 1 Sam. 2 6 7. killeth and maketh aliue bringeth downe to the graue and raiseth vp againe Thereby we are indeed chastened for our sins but they are nothing in comparison of that anguish and agony which Christ suffered for vs neither are they worthy of the exceeding glory which shall be shewed vnto vs and it is their duty to blesse God with all their hearts that they suffer no more seeing their afflictions if they were greater are inferior to their sins and seeing the same Lord that hath in mercy laid this gentle correction vpon theÌ„ made them to drink of his fatherly cup for their good might iustly punish them in all the parts of their bodies and in al the powers of their soules and then cast them into hel to haue their portion for euer with the Diuell and his Angels But God hath predestinated vs k 2 Tim. 2 11 12. to be like the image of his son so that the deeper we sinke downe in sorrowes the more perfectly we resemble Christ it is the great mercy of God we are not vtterly consumed that his louing kindnes is not at an end toward vs. The sicknes of the body is phisick for the soule for the striking of the one is the healing of the other by the Crosse wee must enter the kingdome of heauen and learne to loath the pleasures profits of this present life If they fall to despaire and doubting l Remedies against doubting and despaire of Gods fauour loue toward them in Christ m Ezek. 34 4. Luke 19 10. we labor to strengthen the weake and binde vp the broken hearted we are ready to leaue ninety and nine in the wildernes and seeke that lost one We bring them to God that hath striken theÌ„ and made the wound considering that the sonne of man is come To seeke and to saue that which is lost God is mercifull and his mercy endureth for euer he desireth not the death of a sinner but that he turne vnto him His mercy is ouer all the workes of his hands it is like the Ocean-sea where no bottome can be found or sounded It is the expresse commandement of God n 1 Ioh. 3 20. that wee should beleeue in Christ who hath triumphed gloriously against sinne against Sathan against hell against death against damnation against desperation The promises of the Gospell exclude no man o Esay 55 1 2 Mat. 11 28. vnlesse we exclude our selues Infidelity doubtfulnesse and despaire are very greeuous sinnes and strike at the very heart of God Wee must vnder hope beleeue aboue hope with faithfull Abraham The mercies of God and the merites of Christs obedience are infinite p Esay 54 10. higher then the high Heauens deeper then the earth broader then the Sea stronger theÌ„ the law mightier then the Diuell and greater then all the sinnes of all the world combined and heaped together Besides God doth measure the obedience due to him q Rom. 7.20 rather by the affection then by the action rather by the desire to obey then by the outward performance of it Moreouer when one sinne is forgiuen all the rest are likewise forgiuen euen as repentance of one sinne bringeth with it repentance of all knowne sinnes r Rom. 11 29. For the gâ—fts and call ng of God are without repentance Last of all we admonish them to consider that grace and faith howsoeuer they may be smothered are neuer wholy taken away by sinnes of infirmity Å¿ Rom. 5 20. but thereby are manifested and magnified Touching their families we say vnto them call them before you exhort them to cleaue t How sicke persons are to behaue theÌ„selues in respect of their families vnto God with full purpose of heart to loue him to walke before him in fear and reuerence and to serue him in righteousnesse all the dayes of their life giue them charge to learne beleeue and obey the true religion and doctrine of saluation set downe in the writings of the Prophets and
an high and holy duty to God and our children Indeede i Baptisme not precisely tied to a certaine day we are not precisely tied to a certaine day in Baptisme as the Iewes were to the 8. day in their circumcision but that which the 8. day was to them a conuenient and orderly time is to vs. Now what time can be more conuenient more comely more fit then the Sabboth day following when the Church is assembled That so it may be administred rightly reuerently religiously and conueniently in the publike meetings of the faithfull Againe the needlesse and carelesse deferring of this work hath a greeuous threatning k Gen. 17 14. annexed of assured punishment and iudgement as it is set downe The vncircumcised male in whose flesh the foreskin is not circumcised euen that person shall be cut off from his people because he hath broken my couenant Whereby we see that whosoeuer shall neglect circumcision and not suffer himselfe to bee circumcised or shall approue the negligence committed by his parents shall be none of the people of God but shall be shut out from the society barred from the fellowship of the faithfull both in this world and in the world to come vnlesse he repent of this sinne And that the l Exod. 4 24. neglect of Gods ordinaÌ„ce draweth his wrath appeareth in the example of Moyses The Lord met him and would haue killed him because his son was not circumcised He had dwelt in the land of Midian an Idolatrous country 40. yeares he began to sauour of the manners thereof but hauing called him to bee a Gouernor of the people would not be appeased toward him vntill he had reformed his owne house For if any cannot m 1 Tim. 3 5. rule his owne house how shall he care for the Church of God Now whereas he had two sons borne vnto him in Midâ—â—â— the elder no doubt was circuÌ„cised 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 derided among them for circumcising his first borne his enemies were those of his owne house euen the wife that lay in his bosome yea he being then weak 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 circumcisioÌ„ seemed base and contemptible in outward shew and to sauour of great cruelty toward little children yet God would not suffer the deferring and neglecting thereof to goe without punishment Although grace bee not tyed to the Sacraments and that we may be saued without them yet it is not left to the disposition of men whether they will come to them or not God wil not haue the outward signes contemned of vs for if we will be in the couenant we must not despise the seale of the couenant Furthermore are the outward parts vnited to the inward Vse 3 Then this serueth as a speciall meanes to comfort the very lowest estate of men and the poorest degree in the Church that they doubt not of the fatherly fauor of God toward them but bee assured of their acceptation with God who will make them partakers of his eternal blessings in his kingdome as well as other whose condition is greater and higher in the world When God gaue circumcision to Abraham hee commanded him to circumcise n Gen. 17.12.13.27 all his seruants bond or free as well borne in his house as bought with his money thereby signifiing that he adopted them for his children and that albeit they were Abrahams bond-men o 1 Cor. 7.22 yet they were the Lords freemen So vnto baptisme wee admit and receiue the poore as well as the rich â—he seruant as well as the maister the low as well aâ— the high without respect of persons When the Lord instituted the Passeouer p Exod. 12.3 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 therfore q 1. Cor. 11.21.22 the apostle checketh the Corinthians for this abuse that whereas the poorest soule eating of the bread drinking of the cup is as welcome to Christ the gouernor of the feast as the richest they did despise the poore and shamed them that had not All these things duely considered serue to assure the very meanest lowest simplest in the Church that they are made heires of eternal life as well as other as they are partakers of the signe with other if they beleeue with faithfull Abraham This the Apostle r Gal. 3.28 Col. 3.11 teacheth There is neither Iew nor Graecian there is neither bond nor free there is neither male nor female for ye are all one in Christ And Col. 3. There is neither Graecian nor Iew circumcision nor vncircumcision Barbarian Scythian bond free but Christ is all and in all things Vse 4 Fourthly are there outward rites signes and persons as externall parts of baptisme And are there likewise inward parts whereby we are consecrated to God teaching that wee haue vowed to renounce the lusts of the world and to forsake the workes of the Diuell Then this Å¿ They are to be reproued that depart out of the Church before baptisme be solemnized condemneth those that depart out of the Church before this holye and publike action bee taken in hand Baptisme belongeth not onely to the witnesses and parties that bring the child but to all the members of the Church that we may learne by our presence thereat to renew our faith and repentance vnto God These men do too much disgrace and deface the dignity of this Sacrament not vouchsafing to remaine at the administration thereof as if it were not worthy to bee solemnized before them whereas they should quicken their faith in the couenant of God by beholding the works of the Minister and ratifying them in their hearts t Luke 1.58 as we reade Luke 1. where they are said to circumcise because they were all present at the worke consenting to prayers and thanksgiuings of the Church u 1 Cor. 11.5 as also the Apostle saith Women pray and prophesie in the Church when they sit still are partakers of the prayers and preaching vsed in the publike assemblies And as no member is cut off by excommunication a 1 Cor. 5.4 but in presence of all to be witnesses thereof to ratifie their griefe for the losse of a member of their body so in b Reasons rendred why the assembly should remaine altogither vntill Baptisme be finshed Baptisme it is required to witnesse and approue the publike worke by their presence and to assure themselues therby with ioy comfort that a fellow-heir is made partaker with them in the communion of Saints Moreouer the excellency of this Sacrament is as great as of the other they are of like woorthinesse in themselues and to bee
owne hearts so often as we see it administred let vs not rest in it as in a worke done to another and nothing concerning our selues but euermore helpe our inward affection by the outward action and alwayes as the eye of the body beholdeth the Minister let the eye of our faith be fastened â—iâ—mely vpon the Father who maketh the Sacramentall rites auaileable which are openly done before vs for our edification Vse 2 Againe it teacheth that we must not rest in the outward washing not 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 outward worke is as he that catcheth after the shaddow and regardeth not the substance or as one that maketh much of the garmeÌ„ts but respecteth little the body it selfe which ought to be had in greatest price and estimation The Minister taketh the water and washeth the bodye which is a pledge of a farther thing for then doth the Father apply the promise of remission of sinnes and life euerlasting to the person baptized as if he should speake with a loud voice and call the party by his name while the outward signe is powred on the body I freely wash away thy sinnes and giue vnto thee the pardon of them and bestow vpon thee eternall life so that thou turne vnto me and beleeue in Christ thy Sauiour Let vs then as true beleeuers by a speâ—iall faith reâ—eiue and apprehend his mercifull promises and rest in them Let this cause vs to turne vnto him by vnfained repentance and to walke with all obedience in his waies Seeing therefore he doth so graâ—iously assure vs of his great mercies with his owne hand seale woe vnto vs if we be not muâ—h moued and affected with it Vse 3 Lastly is God the Father an inward part of baptisme Then we must take heed wee giue not that to the Minister which is proper to God the Father whereby he iâ—â—obbed of the honour and glory due to his great name The Minister may wash the body and cleanse 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 ofâ—â—eth the one God the Father giueth the other CHAP. IX Of the second inward part of Baptisme THe second inward part of baptisme a The second inward part of baptisme iâ— the holy Spirite is the Spirite of God hauing relation to the word and promise of God Thiâ— b Mat. 3 11.10 appeareth Mat. 3 11. He baptiâ—eth with the Holy Ghost and with fire And verse 10. When Christ waâ— baptized the heauenâ— were opened vnto him and he saw the Spirit descending like a Doue and lighting vpon him So the apostle 1 Cor. 6. saith Ye are washed ye are sanâ—tified ye are iustâ—fied in the name of the Lord Iesus and by the Spirit of our God And chap. 12. of the same Epistle By one Spirite wee are all baptiâ—ed into one body whether we be Iewes or Grâ—eâ—ianâ— whether we be bond or free and haue beene all made to drinke into one Spirite And Tit. 3. According to his mercy he saued vs by the washing of the new both and the renewing of the Holy-Ghost which he shed on vs aboundantly through Iesus Christ our Sauiour All these testimonie teach vs that the holy Spirite of God iâ— a necessary inward part of this Sacrament and that the baptisme of the Spirite ioyned to the word giueth force vnto it who worketh in our souleâ— that which water doth in our bodies so that without the Spirite it is nothing From hence we learne that it is not the dipping of vs Vse 1 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 Spirite who in time performeth what is represented by outward signes and promised by the word Againe we learne heereby that the Spirite is true God Vse 2 equall with the Father and the Sonne For who is able to make the word and Sacraments 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 vp to the day of redemption and to helpe our infirmities in hearing in praying and receiuing the Sacraments hee must needs be acknowledged to be true God the c 1 Cor. 12 4.5 8 9 10 11. Reuel 1 4. giuer of these graces So we see that in the forme of the administration of this Sacrament the blessed Spirite is named and rehearsed d Mat. 28 19. and hath his order together with the Father and the Sonne This therefore is a principle of our faith to be learned confessed and beleeued Vse 3 Thirdly we are heereby to take heede 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 fall not from Christ he maketh the word and promise of the institution profitable vnto vs without whom it should 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 Vse 4 Lastly let vs learne whensoeuer we come to the word or Sacraments to craue the gracious assistance of the blessed Spirit to guide direct and regenerate vs to eternall life to sanctifie vs e 1 Ioh. 5 7. and to assure vs of Gods endlesse fauour in Christ Iesus as 1. Ioh. 5. There be three which beare witnesse in heauen the Father the Word and the holy Sp rit and these three are one The Holy-Ghost by his grace and vertue worketh in vs stedfastly to beleeue the truth of Gods word and the gracious promises of saluation as he is the author beginner and begetter of faith in vs so he increaseth it maketh vs fit to receiue Christ and to apply him with all his guifts vnto our soules 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 f RoÌ„ 5 3 4 5. tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of God is shedde abroad in our hearts by the Holy-Ghost which is giuen vnto vs. He is the earnest and seale of our inheritance by whom wee are sealed vp to euerlasting life Thus we see that howsoeuer the increase and strength of faith is assigned to the Sacraments yet this grace proceedeth from the Holy-Gkost who is vnto our faith as marow vnto the bones as moysture vnto the tree and as a coÌ„fortable raine vnto the fruites of the
a The third vsâ— oâ— baâ—tiâ—â—â—â—â—to tâ—â— vs our dâ—â—â—g to sin and â—â—siâ—â— to â—â—wn iâ—e of life 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 wound and is stâ—icken to the heart so that it cannot liue and raigne in the children of God Hence it is that baptisme is often b Luk. 3 3. called the Sacrament of repentance as Luke 3. Iohn came into all the parts and coasts about Iordan preaching the Baptisme of repentance for the rem ssâ—on of sinnes So likewise Marke 1 4. Iohn did baptize in the Wildernes and preach the baptisme of amendment of life And the apostle affirmeth as much Col. 2 12 13. declaring that one end of baptisme is the death and buriall of the old man by the almighty power of God This also was taught in those c 1 Pet. 3 20.21 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 hoast perished but the people of God were deliuered For as God destroyed in the waters and as it were buried in the flood the old 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 enemies that they saw them no more aliue so by baptisme hee assureth our deliuerance from the thraldome and bondage of sinne which bringeth greater slauery captiuity then any slaue is in vnder his earthly maister and the destruction of the flesh that it shall not hurt or condemne vs. Wee are all d Psal 51 7. Rom. 5 12. borne in sinnes and trespasses wee haue need of repentance and regeneration We see then what vse we are to make of our baptisme euen labour to attaine to the efficacy and fruite of it that it may not be a bare and barren signe Moses and the Prophets earnestly exhort the people of Israel to shew foorth the force and effect of their circumcision e Deut. 10 16. and 30 6. to cut away the fore-skin of their hearts and harden their necks no more as we see Deut. 10 16. The Lord 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 necks no more and in another place The Lord thy God will circumcise thine heart and the hâ—art of thy seed that thou maiest loue the Lord thy God with all thine heart and with all thy soule that thou maiest liue So the Prophet f Ier. 4 4. Ieremy saith Breake vp your fallow ground and sowe not among thornes be circumcised to the Lord and take away the fore-skins of your hearts ye men of Iudah and inhab tants of Ierusalem least my wrath come foorth like fire and burne but none can quench it because of the wickednes of your inuentâ—ons Circumcision was the thing wherein they boasted aboue all things it was their glory whereof they bragged to be a crcumcised people peculiar to God Now the Prophets recall and reclaime them from trusting in outward signes and lying words g Ier. 7 8. that shall not profit and stirre them vp to consider the power and effect thereof not to rest in cutting off a thin peece of skin but to cut off quite and cleane their lusts and corruptions which rebell against the Spirit This the Apostle teacheth h Rom. 2 28.29 euidently Rom. 2. Hee is not a Iew which is one outward neither is that circumcision which is outward in the flesh but he is a Iew which is one within and the câ—rcumcision is of the heart in the Spirit not in the Letter whose praise is not of men but of God The outward Letter is of no moment with God it must be the circumcision of the hart otherwise the circumcising of the flesh is nothing So if we would haue God to take vs for his people and heritage i We must aâ—â— be baptized in heart 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 bee Can the water wash the soule Surely the water cast vpon our bodies is nothiâ—g if we haue not the truth of it As then the apostle Paul maketh a difference betweene 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 baptisme of the spirit and of the letter betweene that of the soule and the other of the body betweene that which is outward and that which is inward Whosoeuer would haue the true baptisme 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 thing we were neuer indeed and in truth baptized For as the Iewes were charged to bee vncircumcised though the fore-skin of the flesh were cut off and so they were circumcised in body so wee may in like manner bee 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 falshood for breaking the couenant of God not answering to the truth thereof k Esay 2 4. and 57 3. and were vpbraided with the vncircumcisednesse of their hearts that they were worse then the heathen themselues a bastard brood witches children and vnworthy to be accounted Abrahams seed to the end they should bragge no more of their circumcision as Act. 7. Acts 7 51. Stephen a faithfull witnesse of God obiecteth against them Ye stiffe-necked and of vncircumcised hearts and eares yee haue alwayes reâ—â—sted the Holy-Ghost as your fathers did so do you they slew the Prophets which shewed before of the comming of that iust of whom ye are now the betrayers murtherers where we see he discouereth their hypocrisie setteth their sins before their faces telling theÌ„ that as their fathers rebelled against God so the children followed their fathers footsteps Do not thâ—se things concerne vs Though we haue not circumcision in action and practise belong they not to vs now a dayes Yes euen to vs. For we shall be condemned for our vnclensed and vnsanctified hearts not answering to the truth of our baptisme For so much we profit by baptisme as we profite in mortification If then we be once
where to lay his head not the kingdomes and gouernments of this world for his kingdome is not of b Ioh. 18 36. this world but the forgiuenes of sins and euerlasting life obtained by the body of Christ giuen and his blood shed for vs and our redemption Wherefore if God haue so loued vs if Christ haue not spared his owne life to giue vs life and saluation how bitter ought our sins to be vnto vs and how ought we to striue against them If we will hate enemies heere are enemies for vs to hate if we will seeke reuenge against enemies let vs fight against them that seeke our ouerthrow and the destruction of our soule and body There is no reconciliation and attonement to be made with these enemies if thou kill not them they wil kill and condemne thee for euer Hitherto of the names giuen to this Sacrament CHAP. II. What the Lords Supper is AS we haue in the former chapter considered the names and titles attributed to this Sacrament so now we wil see what the Lords Supper is For we shall neuer vnderstand the nature thereof except we be able to define or describe it Therefore a What the Lords Supper is the Lords Supper is the second Sacrament wherein by visible receiuing of bread and wine our spirituall communion with the bodye and blood of Christ is represented This description is plainely proued by the b Mat. 26 26.27 1 Cor. 10 16.17 1 Cor. 11 24.25 institution of Christ by the first celebration of it and by other apparent testimonies of holy Scripture First I say it is the second Sacrament because such as haue interest in the Lord Supper must be first partakers of the other Sacrament for Christ and his apostles ministred it to those that were before baptized And how should they be continually nourished and fed at his table who are not knowne to be of his house nor admâ—tted members of his family We must be receiued into his protection and iurisdiction before we sit downe at his table for our refection They then that are in the house must be fed and fostered in the house the seuerall parts of the family haue the priuiledges of the family it is not lawfull to take the childrens bread and giue it vnto strangers Now baptisme is the true bath of our soules to clense our sores and an honourable badge whereby we are dedicated to the seruice of Christ and haue interest in the priuiledges of the Church sealed vp being partakers hereof we come with comfort to the Lords Supper Vnder the law none vncircumcised c Exod 12 4â— were admitted to the Passeouer as appeareth Exodus 12. If a stranger will obserue the passeouer let him circumcise all the maleâ— that belong vnto him If then the vncircumcised had bin admitted the Passeouer had beene prophaned Wherefore it is not enough for vs once to bee baptized and admitted into the number of the people of God we must also be partakers of Christs Supper When as by baptisme we are brought into the Church of God wee are afterward nourished by this heauenly banket to eternall life Againe I say in the former description that by the bread and wine the bodye and blood of Christ are represented Heerein consisteth the substance of this Sacrament he was truely giuen for vs and his blood was shed for the remission of sinnes least our faith should wander least our hope should wauer Therefore he saith to his Disciples d Lâ—ke 22 19.20 Mar. 14 24. This is my body which was giuen for you this is the cup of the new testament which was shed for you and for many for the remission of sinnes Vse 1 Now that the description of the Lords Supper is prooued let the vses thereof in the next place be declared Hereby we learne first that God doth not lye nor dally with vs when we come to his heauenly table but doth truely offer those benefits in Christ which are represented to all that are admitted thereunto and therefore the apostle said e 1 Cor. 10.3 4. they did all eate the same spirituall meate and did all drinke the same spirituall drinke Indeed many of them did receiue onely the outward signes and did refuse or neglect the spirituall grace so liuely represented and truely offered vnto them but the greater was their sinne who laboured for the meate that perisheth f 1 Ioh. 6 27. but reiected the meat that endureth to euerlasting life Likewise Christ in the administration of his Supper saith g Mat. 26 26. take eate this is my body When he biddeth vs take doth he not giue When he chargeth vs to eat and drinke doth he not offer When he commandeth vs to doe this doth he not apply the thing signified If then we come to this Supper and depart away without Christ and without comfort the cause is in our selues he is come neere vnto vs he standeth as it were at the doore knocking being ready to enter he mercifully offereth himselfe vnto vs but we refuse him we will none of him we bid him depart from vs and shut the entrance of our hearts against him Vse 2 Againe we see heere the excellent price and preheminence of the Lords Supper howsoeuer to those whose faith it doth not nourish whose assurance it doth not confirme and whose saluation it doth not further it is turned into most hurtfull and deadly poyson yet it is an holy banket for the Lords guests an instrument of grace a medicine for the sicke a pledge of saluation a comfort for the sinner an assurance of Gods promises a seale of our faith an helpe for the weake meate for the hungry drinke for the thirsty and a refuge for the distressed in time of tentation Is not this a worthy dignity Is not this a great priuiledge and an high prerogatiue So that we must highly regard and reuerently esteeme this mystery of our religion and badge of our profession to the glory of God and our owne comfort He that is not moued heereby to a reuerent regard thereof hath no sparke of Gods Spirit in him but lyeth in darknesse and discomfit Let vs then make good vse of it all the dayes of our lifes and not abuse it to our destruction It is not enough to seeme religious and pretend reformation of our euil waies what time we do receiue it and to hang downe our heads like a bulrush for a day and immediately after to runne into all excesse of riot We see how many abuse themselues and the Sacrament giuing themselues to feasting and banketting and surfetting and haue soone forgotten where they haue bin what they haue done whom they haue serued and how they haue appeared before the presence of the eternall God We see also in others how contentions and brawlings breake out which seemed smothered and suppressed for a time like lightning and thunder out of a Cloud or like fire couered vnder the ashes whose flame kindleth afterward
our sins more throughly before him Surely we do herein much deceiue our selues while we go about to deceiue others and thinke to make them beleeue that we desire nothing more then to come throughly prepared to this Sacrament to which end let vs marke these few points following First we must know that he which will not be fit to day shall finde himselfe lesse fit to morrow his heart will more and more be hardned and custome will turne into another nature and continuance in any thing bringeth a resolution of the hart not to giue ouer Whosoeuer he be that beginneth not to remoue his corruptions speedily which keepe him frō being prepared shal see it much more difficult euery day then other wheras contrariwise he that receiueth often shall be the more fit to receiue For how vaine a thing is it for any to perswade thēselues that by delaying their repentance they shall repent the better or by delaying to take phisicke they shal be healed the better or by suffering a disease to grow dangerous vpon them they shall be recouered and restored to health the sooner Thus much for answere to this obiection Let vs proceed For albeit truth be one yet error is manifold and the by-paths of it haue no end The ninth obiection Some others obiect that the Iewes receiued the Passeouer but once a yeare Exodus 12 18. Leuiticus 22 5. In the foureteenth day of th◠first month at euen is the Lords Passeouer Now the Passeouer of the Iewes and the Supper of the christians is in substance the same howsoeuer in outward rites they differ therefore seeing they killed the Paschall Lambe once onely in the yeare and then did eate it why should it not suffice vs to take the Supper of the Lord once in the yeare and eate of it I answere Answere we compare these two in this one particular point wherein they are not to be compared For this was the ordinance of God to his owne people that once in the yeare to wit in the first month a Lambe without blemish should be killed but touching his Supper it is his will it should be administred and receiued often-times in the yeare How then should we make them like in that point wherein God hath made them to be vnlike And if we will tye them to the same time then it ought also to be celebrated the 14. day of the first month for then was the Passeouer to be eaten This communicating once a yeare was hatched in popery when ignorance preuailed in the Church as darknes doth in the night season and is by no meanes to be followed of vs. And albeit the Lord hath not tyed vs to a certaine and setled time neither limited vs a certaine day or a certaine month yet it ought not once only but often to be receiued of vs Reasons why we ought oft-ten-times to communicate to the end the death of Christ and his passion should be oft-tentimes remembred that our faith should be strenghened that the name of God should be praised and that mutuall loue among vs might be professed Hence it is that the Apostle doth make mention of often eating this bread and often drinking of the cup of the Lord 1 Cor. 11 24.25 1 Cor. 11. This do yee as oft as ye drinke it in remembrance of me for as oft as ye eat this bread and drinke this cup ye do shew the Lords death till he come But these men would not care if the remembrance of the death of Christ were quite buried vtterly forgotten and would not haue the Sacramēt of his Supper to be ouer common in vse whereas doubtlesse they are all enemies to the sufferings of Christ that are enemies to the often remembring of his sufferings which is done in this Sacrament True it is they would be loth to be so censured and wil be ready to tell vs that their life consisteth in his death and their saluation in his passion but it skilleth not what they pretend forasmuch as they do deceiue themselues and bar themselues from all comfort to be receiued that way The tenth obiection And hereby appeareth the answere to another obiection which is iust of the same nature and stampe with the former For what need we say they such frequent and ordinary vse of the Supper seeing the Lord administred it once onely in al his life Now if there had bin such a necessity to haue it so common no doubt he would haue administred it oftentimes in the yeare and so haue commended it by his owne example and left it as a direction vnto vs. I answere Answere by this do these vngodly men bewray most notoriously the prophanes of their hearts And indeed whereunto tend all that they haue said but to leaue euery one to his owne discretion and disposition to abolish all good order out of the Church to bring in an horrible confusion of al Gods holy ordinances among vs. And whereunto do their allegations ayme pretending that often receiuing will bring a loathing that the Sacrament is as phisicke which is not good to vse too commonly that a mā by sildome receiuing shall come the better prepared that the Passeouer the same in substance with the Supper was solemnized but once in a yeare and now lastly that Christ the Lord of this Sacrament celebrated it but once in all his life whereunto I say do all these arguments and allegations tend but to depriue vs of the comfortable vse of the supper and to rob vs of that good which ought to be more deare vnto vs then our liues Thus doth all error and impiety howsoeuer it be couered leaue somewhat behind it as a foule and filthy sauor wherby it may be discouered For hereunto their talking of sildome receiuing driueth as to an issue that it should be receiued but once a yeare or once in our life time and this also they would make arbitrary and not of necessity These will seeme to be very good Christians and to looke for saluation by the death of Christ yet notwithstanding they cannot abide the oftē vse of that Sacrament which putteth vs in minde of his death But let vs know and beare this away with vs that the more we haue a feeling of the fruite and benefit of his death the more we will haue a desire to do this in remembrance of him 1 Cor. 11 25. and contrariwise the lesse we finde profit by the death of Christ and the more hard we finde our hearts to be the lesse we will desire to come to his Table The comfortable feeling of the great worke of our redemption wrought for vs will make vs so long to eate of this bread drinke of this cup as the hungry soule doth for meat to slake and satisfie his hunger And therfore the Apostle layeth before vs both the common and the continuall vse of it For as we must eate this bread and drinke of the cup of the Lord
before the word of the Lord what wisedome can there be in vs or how can we be assured to please God Thus we haue run ouer and answered the foolish and friuolous obiections that carnall minded men alledge in defence of their negligent comming to the Communion of the body and blood of Christ Christ himselfe is ready to entertaine vs as his friends to inuite vs as his guests to command vs as his seruants to come to his Table let vs then make conscience of this duty and not bring this curse vpon our selues to exclude our selues from his Sacrament and from his presence Excommunication is the greatest and highest censure of the Church which as a sharpe sword cutteth off offenders from the Church casteth them out from the communion of the faith-ful and putteth out from among them but these careles persons that regard not to be present at the partaking of this Supper do banish themselues from the Citty and excommunicate themselues from the Church of God They doe willingly and wilfully cast out themselues and cut themselues off from the society of his people To conclude this point let all such slothfull and sluggish persons take heed they do not exclude themselues from this comfortable Sacrament vnder what pretence soeuer it be least they bee in the number of those that draw backe vnto perdition of whoÌ„ the Lord pronounceth My soule shall haue no pleasure in him These things being thus rightly waighed and considered let vs make conscience of this duty and come chearefully and comfortably to this Table No man commeth vnto it but he departeth better away if he come as he ought to do He is filled with good things if he haue an hand to receiue them No man shall repent of comming vnto it if he repent of his sins before he come And when we come often yet we should be sorry that we come not more often It is Christs commandement let vs obey it it is his will let vs do it it is his counsell let vs follow it and his commandement his will his counsel is not cumbersome or burdensome vnto vs. If he should require at our hands something that were hard or heauy to flesh and blood ought we not with chearefulnes to vnder-goe it seeing he hath made vs and not we our selues seeing he hath redeemed vs and not we our selues and seeing he hath sanctified vs and not we our selues so that all that is in vs is the Lords Howbeit that which he willeth vs to do is not hard but easie it is not a burden grieuous to be borne to resort often to his Supper but light and pleasing to them that are spiritually minded It was well said of Naamans seruants to their Maister when he turned away in a rage from the Prophet My father if the Prophet had bid thee do some great thing wouldst thou not haue done it How much rather then when hee saith to thee Wash and be cleane 2. King 5 12. 2 Kings 5 12. So if Christ our Lord and Maister should command vs to do greater things then these and such as were costly to vs ought we not to do them How much more then when he saith vnto vs Mat. 11. Mat 11 30. My yoke is easie my burden is light and my commandements are not greeuous 1 Iohn 5.3 1 Ioh. 5 3. How much more when he saith Eate O my friends drinke and make you merry O my beloued Cant. 5 1 Cant. 5 1. Surely he will do very little for a man who being solemnly bidden and friendly inuited to a feast by his neighbour wil not go to his Table but scornfully refuse and churlishly reiect both the feast and him that called him We cannot thinke he wil do any great thing for vs neither can we make any great account of his fauor and friendship that will not come to supper vnto vs being kindly and curteously intreated In like manner what can we assure our hearts that we will do for Christ that wil not feast with Christ It is well said of Cyprian How will that man drinke the cup of Martyrdome for Christ that will not drinke the cup of saluation with Christ How will he suffer death for him that will not reioyce with him nor eate and drinke in his presence Remember therefore that the partaking of this Sacrament is to our great benefit he that eateth of this bread shall not hunger againe he that drinketh of his blood shall neuer thirst againe Remember that he which findeth good by any thing that he doth needeth no great inuiting much lesse compelling and enforcing He needeth no law to inforce him the loue of it will sufficiently allure him It is enough to compell such as feele no benefit by it and haue no regard of it But such as loue his last Supper and haue felt the benefit of it and haue tasted the sweetnesse of this feast need no compelling nor deuising of excuses to iustifie their absence Remember that God will not alwayes beare with our contempt nor put vp the wrong that is offered vnto him He is indeed very patient and a God of much long suffering he is content to warne vs oftentimes and to with-hold his hand from punishing of vs but if we abuse his patience we prouoke him to plague vs with diuers iudgements If he send out his messengers and we refuse to come at the first call he may forbeare vs or at the second cal he may peraduenture bear it at our hands in hope of repentance but if we harden our hearts and stop our eares when he calleth he hath passed sentence vpon vs already we shall not eate of his Supper For when this feast is kept in his Church Christ himselfe commeth among them and surueyeth his guests he looketh for vs to meete vs at his Table if he see our places often empty be sure he will misse vs and aske for vs and not alwayes suffer it euen as Saul did beare with Dauids absence the first day of the feast and spake not any thing 1 Sam. 20 â—â— 27. but when his roome was empty the second day he held his peace no longer and Ionathans excuse serued not God may beare with our dulnesse and negligence for a while but if we be absent from day to day and can alledge no iust excuse for our absence we may be well assured he will not take it at our hands For as a fearefull iudgement hangeth ouer his head that commeth vnprepared and eateth vnworthily so is he guilty of iudgement that refuseth to come at all It is not enough to say we come not vnworthily for as wel negligence in not comming is a sinne as want of reuerence in our comming We cannot be excused by pleading for our selues I thanke God I am not as many others I come not vnfitted and vnprepared to the Lords Table I presse not in among his guests I do not come ignorantly and vnworthily without knowledge without faith without
and therefore if the bread be broken howsoeuer the example of Christ is followed Besides we are altogether ignorant what forme of words Christ vsed in his blessing of the bread and in giuing thanks to his Father forasmuch as it is not expressed by any of the Euangelists may we then from hence cauill and conclude we know not his manner of blessing therefore blessing is indifferent and may be safely omitted No we cannot reason in that sort As then we do blesse and giue thankes aright albeit we know not how Christ did it so we do well to breake the bread albeit we know not which way he did it The second reason The second reason is from the commandement of Christ Doe ye this And againe So often as ye shall do this heere is an expresse precept and a direct commandement without this the Sacrament is as a body lame of his limbes From hence we reason thus That which Christ hath commanded vs to do as wel as blessing and giuing that is necessary to be done but he hath commanded vs to breake bread in the vse of the Supper as well as to blesse it and giue it to them that are present Therefore to breake bread is necessary and not indifferent The third reason is drawne from the example of the Apostles The third reason 1 Cor. 11 1. who following Christ are to be followed of vs as 1. Cor. 11. Be ye followers of me euen as I also am of Christ Neyther did they vse this ceremony according to the custome of the country of Iudea for they vsed it as well out of the borders of Iudea as in them as appeareth in many places Acts 2.42 and 20.7 1 Cor. 10. So that they respected nor the custome of the place but the commandement of Christ This is a good precedent for the Churches that professe the Gospell to follow Fourthly the whole Sacrament is called by this name The fourth reason and hath this title giuen vnto it to be called The breaking of bread as we may see in the places before expressed Doubtlesse the Apostles would neuer call it thus if this rite that we speake of were not truely necessary and Sacramentall The f ft reasoÌ„ Fiftly this mysticall rite serueth notably to the comfort of our hearts and the strengthning of our faith and therefore is not to be omitted seeing it shaddoweth out vnto vs the breaking of the body of Christ and witnesseth that Christ was as truely broken for vs vpon the Crosse as the bread that is blessed is truely broken and deuided into pieces this the Apostle noteth saying 1 Cor. 11. Which is broken for you 1. Cor. 12 24 Luk. 22 19. that is which shall shortly be killed and crucified according to that which Luke saith cha 22. Which is giuen for you to wit vnto death euen the death of the Crosse To take from vs and to rob vs quite and cleane of this comfort and consolation expressed by breaking of the bread Obiection they obiect diners things First that breaking signifieth to deale it and distribute it as Esay 55. Breake thy bread to the hungry Answere but it cannot haue that signification in this place as appeareth by the words following he gaue it whereas if they were both one it should be a needlesse and fruite-lesse repetition which the Scripture vseth not Againe Obiection they say that Christs body was not broken if wee speake properly not figuratiuely for not a bone of him was broken Answere I answere this maketh directly against themselues For if Christs body were broken figuratiuely then it is euident that this bâ—eaking hath a similitude and resemblance with the breaking of the bread so that the one holdeth proportion with the other Besides they confesse that by breaking the Apostle would expresse the most greeuous torments which our Sauiour suffered and the most shamefull kinde of death which he endured as the word is taken else-where as Esay 38. where Hezekiah complaineth that his bones were broken as it were of a Lyon Esay 38 13. Obiection Againe they say farther If Christ would haue his passion represented by this meanes he would not haue abrogated the ceremony of the Passeouer which beyond all compassion did more euidently represent the passion of Christ theÌ„ the bread otherwise Christ should haue abolished a type that was clearer and haue ordained another that was darker whereas the new Testament and all things done in it and belonging to it are compared to the light of the day in respect of the shadowes of the old Testament Answere I answere the cleare light of the new testament consisteth chiefly and principally in the forme of the doctrine of the Gospell which is an euident testimony touching the worke of our redemption already finished The Sacraments are dependances vpon it and borrow their light from the Gospell as the Moone doth from the Sun so that the Sacraments of the new testament are clearer then the old in this respect Piscat in Maâ— cap. 26. not in regard of the forme of the ceremony For the legall washings did no lesse represent in regard of the outward forme the washing away of our sins by the blood of Christ then the baptisme of the Gospell So the passion of Christ and the fruite and benefit of his passion was no lesse but rather more represented by killing of the Paschall Lambe and the eating of it then by breaking of the bread by eating of the bread If these had bin vsed in the time of the law as they are in the time of the Gospell they had not bin so significant pregnant as the slaying of beasts but the breaking of bread in the Sun-shine of the Gospell and plenty of knowledge reuealed to the world being a signe of a thing already done and finished must needs be more liuely in representation then the killing of sacrifices in the law which were shaddowes of things to come whereas Christ was not yet reuealed nor the mystery of the Gospell opened Besides the words of institution pronounccd in the Sacraments of the new Testament are clearer and more significant then any set downe in the law so that Paul saith his Gospell was not hid 2 Cor. 4 3. Gal. 3 1. 2 Cor. 4 3. and that Christ Iesus was by his preaching discribed in their sight Gal. 3 1. Lastly heere is produced a false cause of abrogating the Paschall Lambe in stead of a true For it was not abrogated by the holy Supper because it is a more cleare manifest and euident type but because it was instituted and ordained to continue vntill Christ the true Lambe of God figured by it was killed When he was once crucified the other killing must cease and giue place forasmuch as his blood had force to stanch all other blood which was wont to be shed both in circumcision and in the sacrifices Obiection Furthermore it is obiected that in powring out of the cup there is no mystery or
booke that Nadab and Abihu the two sonnes of Aaron were smitten by the immediate hand of God Å¿ Leui. 10 1 2 for offering the oblation with strange fire But all signes brought into the Sacraments beside the Scripture are strange signes consequently procure strange iudgemeÌ„ts And we see how the Prophet Ioell threatning from God a dearth of Corne wine and of oyle t Ioel. 1 9 19. declareth also that the offerings shall cease where he saith The field is wasted the corne is destroyed the oyle is decayed the new w ne is dryed vp the meate offering and the drinke offering is cut off from the house of the Lord the Priests the Lords Ministers shall mourne shewing heereby that they were restrained from changing the outward signes If any pretend greater freedome and liberty in the time of the Gospell let them shew their charter and we will beleeue them Lastly it is confessed on al sides that without consecration and sanctification there can be no Sacrament for without this hallowing the water in baptisme is bare water the bread in the Supper is bare bread the wine is common wine Now euery creature is u 1 Tim 4 5. sanctified by the word of God and by prayer as the Apostle teacheth 1 Tim. 4. and therefore we cannot assure our hearts that God will blesse any other creatures as fish or flesh in stead of bread water or beere in stead of wine seeing the word hath not sanctified these elements for this purpose They are sanctified by the word for the ordinary nourishment of our bodies but they are not by any speciall word sanctified for the vse of the Sacraments If then it be simply vnlawful to change any thing in the matter of the Sacraments no pretence or necessity can euer make it vnlawfull And as when a lawfull Minister is wanting a priuate person may not be taken so when the matter appointed for the administration of this Sacrament is missing another may not be assumed For as well may we change the Minister of the Sacrament into a priuate man as the bread and wine being the signes into another matter If the Sacraments cannot be had according to the precise and pure institution of Christ they may lawfully be deferred or omitted for the danger standeth not in the want as wee haue declared before so long as wee are free from the contempt of them I am not ignorant that many learned men are of another iudgement such as are of reuerent account in the church Bucan instit loc 48. de coen Beza epist 2. who thinke that where there is no store of bread and plenty of wine sufficient for this purpose some other thing may be taken in stead of them Thus it may come to passe that we shall haue nothing which Christ commanded and sanctified by his example and yet boast that wee haue his Supper and do that which he appointed For whereas we make foure outward parts of this Sacrament the Minister the word the signes and the receiuer there are that hold there is no necessity of the Minister others that there is no necessity of the words of institution others that there is no necessity of the signes others that there is no necessity of the receiuer so that euery thing is quite ouerturned of one or another and yet all would be thought to do as Christ did and as he commanded them to do But consider heerein the difference of opinion among men receiuing one part but not another so that if once we admit any alteration in any of the parts we open a gap to al innouation and bring in great vncertainty in the Sacraments For touching baptisme some require it to be done by a Minister that thinke we are not precisely tyed to the words of institution or to the element of water others hold we are limited to vse the water but in case of necessity wee may vse priuate men or women to baptize So in the Lords Supper many do necessarily require the Minister and no other to administer it but do not thinke it necessary he shold vse bread and wine and no other element Thus we see there is no certainty when once we depaâ—t from the institution so that the safest way is to cleane strictly to the example of Christ and then we shall be sure we shall not doe amisse Then wee shall bee sure wee haue the fairest warrant for that which we do and lye least of all open to be reproued of others The fourth generall vse arising ioyntly from both the signes is if Christ deliuered and the Disciples receiued bread and wine as the outward signes of this Sacrament then we learn that the doctrine of transubstantiatioÌ„ is a dotage a Against transubstantiation of mans inuention Though this deuice be now receiued in the Romane Church as a matter of saluation as an Article of saith a maine point of religion b Coâ—cil Trid. sess 13. cap. 4. that by vertue of these words This is my body this is the cup of the new testament the substance of bread and wine is gone and nothing remaineth but onely the shewes likenes and appearance of them yet if we examine the matter by the words of institution by the nature of a Sacrament by the proportion of saith by the true properties of a true humane body by force of reason by iudgement of the senses by confession of the aduersaries themselues and by the manifold coÌ„tradictions among themselues we shall finde it to be a late deuice and inuention of the Papists first decreed and determined in the councell of Laterane vnder Pope Innocentâ—us the third in the raigne of King Iohn of England c Anno 1255. not yet 400. yeares ago There it was hatched at that time made d Barth Caranza summa Concil a maine matter of faith approued in the Church of Rome but yet not then receiued ouer all the world This error is a spice of the error of Marcus who went about to make his fellowes and followers beleeue e Iren lib. 1. c â— Epiphan haeres 34. that hee did transubstantiate wine into blood in the Sacrament Thus do the church of Rome at this day yet was he noted for an heretick by the Fathers I wil not for shortnes sake bring al the reasons that might be brought to ouerthrow and ouerturne f The bread and wine remaine in their proper nature the turning of the bread into the body of Christ and the wine into his blood but alleadge some few among many whereunto we require them to answere if they can Neither let them pretend that they haue bin answered already inasmuch as no sound and certaine answere can be brought vnto them to satisfie vs or themselues Our reasons for the present shall be these First that which Christ tooke in his hands he brake that which he brake he gaue that which he gaue his Disciples he commanded them to eate that
transubstantiated into water Fiftly they cannot agree with what words their consecration is wrought whether accidents be without their subiect whether the accideÌ„ts nourish no lesse then the substance of bread and wine likewise what the rats and mice do eate how and from whence the wormes are oftentimes ingendered in their Eucharist so consume it whether the shewes of bread be the body without the blood the shewes of wine the blood without the body Sixtly soone after the Apostles had receiued the Supper into their stomackes Luk. 22 44. Christ Iesus did sweate great drops of blood trickling downe to the ground and was afterward buffetted mocked spit vpon and crucified Now they dare not say that this body of Iesus so spitefully and contumeliously intreated swet any drops of blood in the stomacks of the Apostles or was by the Souldiors apprehended and buffetted vnder the formes of bread and wine and therefore they make at one the same time a double Christ one Christ suffering in the garden and on the Crosse another not suffering in the Disciples one Christ apprehended and another not apprehended one Christ sweating another not sweating one Christ buffetted by the Souldiors and another not buffetted Seauenthly they confesse that Christ both administred and participated of this Sacrament with his Apostles whereof will follow that Christ did eate himselfe and did drinke himselfe and seeing they hold his body is in the cuppe they must also hold that hee did drinke his owne body From whence ariseth a flat and expresse contradiction for to say that the body of Christ was all whole in his stomacke is to affirme that that which is within containeth that which is without as if the scabberd were in the sword or the cup in the wine or the purse in the mony Thus they make the outward part to bee within the inner and without the inner that is without and not without yea whereas they affirme that the body of our Lord is greater then the formes of bread which containe it they make that which is contained greater then that which doth containe it that is the treasure wider and larger then the casket in which it is locked contrary to al the rules of reason the principles of nature and the maximes of the Mathematicks Eightly they say that the body of Christ is all whole in heauen and all whole in the pixe and yet they renounce the Vbiquity of his bodye and holde that hee is not in place betwixt both so that they make a distance betweene the body of Christ and the body of Christ and therefore withall they make him lower then himselfe and higher then himselfe and separated from himselfe Ninthly they teach that the body of Christ in the Masse hath all the dimensions and parts of an humane body distinct in their naturall scituation and yet they teach that there is not so small a piece of the host where that body is not whole so that his head shall bee where his feet are and his feet where his head is And touching his blood they say it is shed in the Masse and yet notwithstanding they call it an vnbloody sacrifice so that by their reckoning there is blood not bloody and a shedding of blood not bloody as if a man should say whitenesse which is not white heate which is not hot or coldnesse which is not cold Thus they had rather say and vnsay and be at discord with themselues then to accord with vs and the truth They thinke it reason to deny all reason a sencelesse thing to be iudged by the senses These opeÌ„ and euident contradictions so stifly auouched stoutly defended that an humane body should fill no place and yet should be in an hundred thousand diuers places haue length without being extended be whole in euery crum of the bread are so grosse and palpable absurdities that they do estrange the Turkes and Infidels from imbracing the Christian religion Auerrhoes It is noted of an Arabian Spaniard writing vpon the 12. booke of the Metaphysickes that his soule should hold with the Philosophers since the Christians worship that which they eate The Pagans mocke at this as a brutish conceite Cicer. de nat Deor. lib 3. as among others it appeareth by Tully in his third booke of the nature of the Gods who saith thus Thinkest thou any man to be so mad as to beleeue that that which he eateth is his God So that this monstrous deuice imbraced in the Church of Rome as a maine pillar that holdeth vppe the house hindreth the faith offendeth the ignorant bringeth the doctrine of Christ into reproach hardeneth the hearts of the enemies of the Gospell and mingleth heauen and earth together It were infinite c See D. Sutl de mâ—ss l b. 5. cap. 10. to note out all their contentions and contradictions these may suffice to shew how the enemies of God fight one against another and al of them with their owne shaddowes And thus much of the late doting deuice of transubstantiation which is the soule life of their popish religion the denyers or doubters wherof they pursue with fire and sword more eagerly then such as are enemies to the blessed Trinity The last generall vse is this If Christ deliuered both these signes not onely the bread but the wine also to his Disciples then both kinds by the Minister are to be deliuered f Christs people must receiue the supper vnder both kinds and both kinds by the people are to be receiued not bread alone nor wine alone but bread and wine the bread in token of his body giuen for vs and the wine in token of his blood shed for vs. This is the ordinance of Christ this is agreeable to the Scripture Notwithstanding the church of Rome hath decreed that it is not necessary for the people to communicate in both kinds holdeth them g Con. Trident. sess 21 cap. 2. accursed that hold it necessary for the people to receiue the cup consecrated by the Priest Thus it appeareth they labor nothing more then to take from the faithfull the sweet comfort of the Lords Supper This is a sacrilegious corruptioÌ„ of Christs institution deuised by Sathan broached by Antichrist published by his adherents in the corrupt times of most palpable darknesse as may appeare by these reasons First if none may drinke of the consecrate wine but the Priests then none should eate of the bread but Priests so that they must either exclude the people from both which I trust they dare not or admit them to both which as yet they do not For to whom Christ said h Mat. 26 26.27 Take and eate to those gaue he the cup and said Drinke ye Wherefore the signes being both equall all communicants must drinke of the one as well as eate of the other there being the same warrant for the one that there is for the other and the let that would barre the one will hinder
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 thanksgiuings vnto God the Father for our redemption be an oblation and a sacrifice we haue both a Sacrament and a sacrifice in our Churches though we offer not vp Christs body to be a propitiatory sacrifice for the redemption both of the quicke and dead vnto his Father We offer vp as much as Å¿ We offer vp as much as Christ commanded vs. Christ commanded vs to offer but that sacrifice was once offered vp vpon the Crosse he was the Priest he 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 Son of God vnder his foot counteth the blood of the new Testament vnholy and hath renounced saluation by Iesus Christ Now if we cleauing precisely to the institution of Christ doe not consecrate what may be thought of the popish Priests who whisper their words closely that no man heareth vse a strange tongue that no man vnderstandeth bring in priuate Masses whereat none communicate deliuer dry Communions wherein no man drinketh exhort no man speake to no man and if they do consecrate they consecrate onely for themselues not for others Wherefore we detest the opprobrious and blasphemous speeches of the prophane Papists who in t 2 Sam 16 7. 2 King 18 â—5 the spirit of Shemei and of Rabshaketh raile falsly 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 speake basely proudly and scornefully of our communions but all the world knoweth they speake vntruely We hold an effectual consecration in both the Sacraments though we deny a reall conuersion into the body blood of Christ the water in baptisme is no more common water u Gal. 3.27 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 Vse 2 Againe are these signes sanctified and consecrated that are deliuered and receiued then heereby we learne what is to be thought of the remnants and leauings remaining after the Lords Supper For who seeth not heereby that the bread and wine out 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 Therefore a Hosich in Leuit lib. 2 ca 8 among diuers the remainder was accustomably vsed to be burned b Euagri lib. 4. cap. 8. Niceph. lib. 17. cap 25. among some it was giueÌ„ to little childreÌ„ that were in the schooles among others they did eate it in the c Hieron com in 1 Cor. 11. common assembly at their feasts 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 Sacraments 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 d Num. 10 10 the rocke in the wildernesse where the waters flowing from thence represented the blood of Christ to the Israelites that drank therof not to the beasts and cattell that were watered by it So much was consecrated water as they receiued not all the rest So when Iohn e Mat. 3 6. baptized in Iordan not all the Riuer but all that which was applyed was sanctified So when he baptized in f Ioh 3 23. Fnon because there was much water there not the whole streame was hallowed but so much as he vsed Wherefore whatsoeuer remaineth after the celebration of the Sacraments may be applyed lawfully to coÌ„mon and ordinary vses and therefore all superstition touching any of them is to be auoyded Moreouer if the sanctification of euery creature whether Vse 3 in the Sacraments or out of the Sacraments 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 guift 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 thanksgiuing to the Lord. Indeed euery creature of God in it selfe is good and euery guift is holy yet if we partake them without praising the name of the giuer and creator to vs they become vnholy vncleane and vnpure Now if this be needful in vsing the common creatures and guifts of God much more is it necessary in receiuing these pledges and seales of feeding our soules to eternall life Behold heere the cause that moued Christ when he had taken the bread to giue thanks to his Father wherein hee sheweth what belongeth to the duty of the Minister and of the communicants to wit that we ought to lift vp our hearts to God to praise him for giuing his onely begotten Sonne to be our redeemer humbly to pray vnto him that our vnworthinesse hinder not the effectuall working of his Sacraments but that through his goodnes and mercy they may haue their full force in our hearts 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 we blesse God when we praise him and giue him the honour due vnto his name Wee blesse the meates we eate the drinkes we drinke the things we receiue as Paul saith g 1 Cor. 10 16 The cup of blessing which we blesse h How the signes in the Sacrament are blessed when prayer is made to God that they may be healthfull to vs and we thankeful for them vnto him that is the giuer of them Lastly if in the Sacrament there bee a consecration Vse 4 and separation of the outward elements to so holy an end it warneth vs to be carefull to vse and receiue i We ought often to receiue the Lords supper oftentimes this Sacrament of the Lords Supper For heere are not bare signes bare tokens bare figures without fruite and without grace they are consecrated signes and hallowed elements effectually sealing vp remission of sinnes And what is more plaine then that which the Apostle teacheth 1 Cor. 11. k 1 Cor.
Fathers appointing of his Son the Ministers blessing the Fathers separating and setting apart his Sonne to his office the Ministers deliuering of the bread the Fathers giuing of his Sonne If then wee draw neere to the Lords table with faith reuerence and repentance nothing can be more sure and certaine to vs then the taking and receiuing of Christ for when we receiue the bread from the Minister wee withall receiue the body of Christ offered by the hand of God the Father so that as we are assured of the one we need not doubt of the other Vse 4 Lastly the breaking of the bread pouring out of the wine and deliuering of them both into the hands of the Communicants seale vp these actions of God his chastising of his Sonne and breaking him with sorrowes vpon 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 outward signes to all receiuers but God giueth and applyeth onely to the faithfull the shedding of Christs blood for the daily increase of their faith and repentance But heere it may be obiected Obiection that not a bone of him was broken t Exod. 12 45 as it was figured by the Passeouer and performed at his passion the verifying and accomplishment whereof we reade Iohn 19 36. I answere Answere there is a double breaking of Christ one corporall whereof the places before doe speake the other figuratiue whereby is vnderstood u Esa 53 4.5 hee 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 vpon him and with his stripes we are healed Lo what is meant 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 Maâ— 27 46. God my God why hast thou forsaken me Wherefore let these rites be rightly marked and obserued of vs for our comfort and consolation Let vs when wee see the bread broken and wine poured out meditate on the passion of Christ how he was wounded and torne for our transgressions Although not a bone of his body was broken in pieces yet hee was broken with afflictions bruised 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 quickened Whosoeuer resteth in the outward workes done before his eyes neuer attaineth to the substance of the Sacrament Thus much of the first inward part CHAP. IX Of the second inward part of the Lords Supper THe second inward part is the a The second inward part of the Lords Supper is the holy Spirit holy Spirit who assureth vs of the truth of Gods promise 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 vnto vs so doth the Spirit worke these things b Rom. 8 15. Gal. 3 2 5. in the hearts of all the faithfull This appeareth in many places Rom. 8. Ye haue 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 wisedome to another the word of knowledge by the same Spirit to another is giuen faith by the same Spirit all these things worketh one and the selfe same Spirit distributing to euery man seuerally as he will So then as we are weake in faith and slow to beleeue so wee haue the Spirit giuen vnto vs to helpe our infirmities and to open our hearts to receiue the promises For the Lord Iesus raigning continually in his Church and performing the office of a Prophet doth make the words of his Ministers liuely by his Spirit in our hearts and causeth them to be of perpetuall force and efficacy assuring vs of his promises made vnto vs and vniting the signe with the thing signified This truth being cleared the vses offer themselues Vse 1 to be câ—nsidered And first of all inasmuch as the Spirite worketh these things in the hearts of all the faithfulll from hence we gather that such as neuer finde any change or renewing of the minde or reformation of life after the receiuing of the Sacraments may iustly suspect themselues whether euer they had faith or not and whether euer they repented or not and therefore ought to vse the meanes to come by faith and repentance For the worke of the Spirite accompanieth the outward worke in the elect of God as also we see in the hearing of faith preached he must open the heart that is closed vp before wee can receiue with meekenesse c Iam. 1 21. the word of that is grafted in vs which is able to saue our soules Indeed euery person present may heare the words of institution may see the wine poured out may eat of that bread and drinke of that cup as they may also heare the sound of the voice that commeth vnto them but the whole force effect and power resteth onely in the Spirit of God sealing vp the truth and substance of those things in the hearts of all the Children of God Vse 2 Againe seeing these things are done and performed by the working of the Spirit they are confuted and conuinced that thinke they cannot be made partakers of the body and blood of Christ and be vnited to his flesh vnlesse his body be shut vp vnder the accidents of bread and shewes of wine and so his flesh be giuen vnto vs carnally that we may eate him with our mouths and conuey him into our stomackes But we see heere the Holy-Ghost is the bond of this vnion he worketh in vs faith which pierceth the heauens and layeth hold on Christ It is said of Abraham the Father of the faithfull that d Ioh. 8 56. he reioyced to see the day of Christ he saw it and was glad For as we cannot see him with our bodily eyes nor heare him with our bodily eares nor touch him with our bodily hands no more can wee taste or eate 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 e Aug. tract in Iohn 26. 27. 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
present with vs. If any say How can this be Obiection Can that which is absent from vs be present with vs Can heauen be in earth or earth be in heauen Heereunto I may most iustly answere Answere although this be a great mystery and maruellous 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 together things that are seuered in place begetteth faith in vs which is the instrument hand f 1 Ioh. 17 20. whereby we receiue and apply Christ with all his guifts vnto our selues as Ioh. 17. Father I pray thee for such as 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. Heereunto commeth the saying of Paul Ephe. 3. Christ dwelleth in our hearts by faith Likewise Acts 13. By him 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 faith The Spirit is the principall worker faith is the meanes and the instrument Neither must this coniunction seeme vnto vs impossible through the great distance and distinction of place For there are diuers manners of presences that which is present to the sight is not present to the hand Molin de Eucharist cap. 2. and that which is present to the eare is not present to the eye that which is present to the body is not present to the soule and things present to the soule are oftentimes absent from the body Things are said to bee present with vs according as they cause themselues to bee perceiued of our senses or of our soules Whereby it appeareth very plainely after what fashion Christ may be said to be presēt with vs in his Supper to wit according as he communicateth himselfe vnto vs which is to our spirits not to our bodies and therefore his presence is spirituall and not corporall And the Apostle telleth vs Romanes 8. Rom. 8 9 11. that the Spirit of Christ dwelleth in vs which teacheth vs how we are vnited to Christ namely by the bond of one and the same Spirit dwelling both in him and in vs. Thus is the coniunction wrought betweene him and vs so that there is another presence which is true and in deed besides that which is bodily This is that which we reade in the Apostle Iohn 1 Ioh 4 13. Heereby know we that wee dwell in him and hee in vs because he hath giuen vs of his Spirite And Paul saith Romanes 8. Rom. 8 9. Hee that hath not the Spirite of Christ hee is none of his For as by one and the same soule all the members of the body are knit and coupled with the head and so doe liue in like manner all the faithfull albeit they remaine vpon the earth and their head be in the heauens are really vnited with him through one and the same Spirit and being vnited do liue thereby Ioh. 6 63. The like wee may say of faith whereby Christ dwelleth in our hearts Ephesians 3 17. Eph. 3 17. And our Sauiour teacheth that by beleeuing in him we eate his flesh and drinke his blood Iohn 6 35. Ioh. 6 35. If then any aske how we may obtaine and hold fast Christ Iesus seeing hee is absent from vs Or how wee may put forth our hands to take him sitting at the right hand of his Father in heauen I answere with Austine August tract 50 in Iohan. fide mitte et tenuisti Send forth thy faith and thou holdest him fast Thus Christ being absent from vs is present with vs for except he were present with vs he could not be possessed of vs nor communicated by vs. These are the two hands giuen vnto vs which the soule hath to wit the Spirit and faith The hands of the body lay hold on bodily things the hands of the soule lay hold on spirituall things There is a presence also to the sight We see the Sun daily with our eyes which though it be scituate in the heauens separated frō vs in place cōmunicateth his effect power to vs that dwel on 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 righteousnes make vs truely partakers of his flesh by the vnsearchable power of his Spirit and the supernaturall guift 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 mēbers are h 1 Ioh. 1 3. to become one body whereof Christ is the head As the Apostle teacheth That which we haue seene and heard declare wee vnto you that ye may also haue fellowship with vs and that our fellowship also may be with the Father and with his Sonne Iesus Christ We see this likewise liuely laid out before vs in the estate of marriage 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 husband 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 Wee neede not therefore any carnall bodily presence of Christ to ioyne vs to him seeing it is truely and certainely performed 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 compasse 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 if he were present fleshly before our eyes And as the Sunne not discending from heauen nor leauing his place is notwithstanding 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 i Mat. 28 20. neuerthelesse is present with vs in our congregations in our hearts in our prayers in our meditations and in the Sacraments But of this we shall haue occasion to speake more in the chapter following and wee haue already spoken some-what of it in the
together and therefore through their vaine confidence c 1 Sam 4 10 c they were destroyed the Arke was taken the two sonnes of Ely were slaine and the whole hoast was discomfited Thus is it with the Sacrament and with such as come without faith to the Sacrament The Sacrament indeed is holy the sacramentall rites are holy the bread and wine are holy but let them be receiued of persons that are prophane and vnholy they make the Sacraments to themselues vnholy so far are they from conferring grace and holinesse to all receiuers of theÌ„ For can the Sacraments make him holy that is vnholy Or a godly man that is vngodly Or make him to feare an oth that is a blasphemer They cannot nay to such the Sacraments become vnholy and the receiuers grow more vnholy as Iudas did after the partaking of the Passeouer Wherefore God as a iust Iudge would driue Adam out of the garden of Eden least puttâ—ng forth his hand to the tree of life hee should d Gen. 3 22. take and receiue it vnworthily thereby e Mercer in 3. cap. Gen. Aralis Franc. Iun. in Gen. prophaning the Sacrament and so eate to himselfe iudgement The sacrifices were holy ordinances of God yet when men that liued vngodly came vnto them they turned to bee sinne to them so is it with all those that come without faith feeling to the Supper of the Lord let vs not therfore be faithlesse but faithfull Lastly if the faithfull onely receiue with profite then Vse 4 such as are hypocrites and wicked liuers cannot bee partakers of the body and blood of Christ no more then God and Sathan can be ioyned together True it is such may receiue the bare signes but they receiue them to their condemnation because f Wicked meÌ„ do not recâ—iue Christ through want of faith repentance they offend God repell Christ from them and all his benefits and draw vnto themselues temporall and eternall punishments For no man can eate Christ and withall eat his owne damnation Againe whosoeuer eateth the flesh of Christ and drinketh his blood shall liue for euer and hath Christ dwelling in him to saluation for Christ can neuer be separated from his sauing graces but the vngodly shall not liue for euer by Christ with God For Christ is not eaten with the teeth or mouth as in the Gospell he directly determineth Ioh. 6. Whosoeuer eateth my flesh and drinketh my blood hath eternall life my flesh is meat indeed my blood is drinke indeed g Ioh. 6 14. he that eateth my flesh and drinketh my blood dwelleth in me and I in him But Infidels and wicked persons haue not eternall life neither abide in Christ therfore by the doctrine of Christ our Sauiour h Aâ—g tract in 〈◊〉 25. they neither eate his flesh nor drinke his blood We must open the eyes of our faith to behold him and the mouth of our soule to receiue him for by faith onely we are made partakers of him which the vngodly want hee that i Ioh. 4 14. drinketh of the blood of Christ shall neuer be more athirst Thirdly we know that Sathan the Prince of darknesse ruleth in all the hearts of the children of disobedience and sitteth in their Consciences 2 Cor. 14 4. as the God of this world and filleth them full of iniquity as we see in the example of Iudas Now if these receiue the body of Christ then Christ and the diuell should dwell in one subiect together and be ioynt possessors of one and the same house Luk. 11 21. but this cannot be these cannot be at one these can neuer be friends reconciled there is no m 2 Cor. â— 14 fellowship betweene righteousnesse and vnrighteousnesse there is no communion betweene light and darknesse there is no concord betweene Christ and Bel all Fourthly the Apostle teacheth that where Christ is n Rom. 8 9. he worketh mortification and dying to sinne Rom. 8. If any haue not the spirit of Christ the same is not his and if Christ be in you the body is dead because of sin but the Spirit is life for righteousnesse sake But the wicked are not dead to sin they are dead in their sins and trespasses and they haue sinne not only remaining but raigning in them therefore Christ cannot be in them Fiftly where Christ is there are all things necessary to saluation and to whom God giueth his Sonne o Rom 8 31. to him he giueth iustification sanctification redemption repentance remission of sinnes and eternall life as Rom. 8. If God be on our side who shall be against vs Who spared not his owne Sonne but gaue him for vs all to death how should he not with him giue vs all things also But the wicked haue not these guifts accompaning saluation they are not iustified they are not sanctified they are not regenerated therefore they cannot haue Christ from whom these flow Sixtly we are charged to try and p 2 Cor. 13 5. proue our owne hearts whether Christ be in vs or not that thereby we may discerne of our estate and standing in the faith 2 Cor. 13. Proue your selues whether ye are in faith examine your selues know ye not your owne selues how that Iesus Christ is in you except ye be reprobates To what purpose serueth this tryall and examination if Christ may be in vs and yet we remaine reiected Wherefore Christ cannot bee in vs if we be not approued but refused of God Seuenthly if such as eate the bread of the Lord vnworthily do withall eate the body of Christ it will follow froÌ„ hence that to eate is no longer to eate but to reiect and refuse For these two take ye and eate ye are ioyned together by Christ himselfe so that the eating it selfe is a kinde of receiuing As then he that refuseth the bread cannot bee said to eate the bread so they which reiect the bodye of Christ cannot eate the body of Christ for if they did eate it they would also take it and receiue it Lastly the Apostle chargeth the Church of the Corinthians not to eate things sacrificed to Idols in q 1 Cor. 10 20. the Idols temple because they cannot be partakers of Christ and the diuell nor drink of the cup of Christ and of the cup of diuels 1 Cor 10 20. These things which the Gentiles sacrâ—fice they sacrifice them to diuels and not vnto God and I would not that ye should haue fellowship with the diuels ye cannot b e partakers of the Lords Table and of the table of diuels Where he sheweth that a man may come poluted with Idoll sacrifices to the Lords Supper but then he cannot be partaker of Christ indeed and in truth Thus we see the doctrine of the Church of Rome striken to the ground which hold it as a principle of their faith and teach it to others that wicked men do receiue eate r Bel. de Sacra Euch. li
the eye the heart It would be strange in nature to see the hands beate and teare the face or the feet then what is it but euen monstrous in religion for one Christian to deuoure another to pray vpon another to swell against another and to do hurt one to another There is no difference of grapes when they are all in the wine-presse so there is no difference of Christians in respect of Christ comming to his Table so that being made one body in Christ there ought to be no diuision or contention among vs but we should be knit together in loue with so firme and fast a knot as may not bee broken Thus much of the third and last end of the Lords Supper CHAP. XV. Of Examination before the Lords Supper WHat the Supper of the Lord is what are the parts and vses thereof and what an heauenly banket it is for all worthy receiuers hath hitherto beene sufficiently declared now it followeth to set down a Examination necessary before we come to the Lords Table the way means how we may come worthily For the whole fruite of this Sacrament standeth in the right partaking thereof The right manner standeth in preparing our selues to come and in examining our selues before we come No great thing can be done well without good care and endeuour In all humane b Cicer de â—sâ—sic lib. 1. things of any importance nothing is attempted or atchiued without some preparation more or lesse going before according to the nature of the matter Before men sit downe to eate or drink their ordinary food before they sleepe before they wash before they walke before they worke some preparation goeth before Before the c rem 4 4. ground is tilled it is prepared Before the law was deliuered before the d Exo. 19 10. Sabboth was sanctified before the sacrifice was offered before the Passeouer was killed before the word was receiued before prayers were vttered the hart was in some sort prepared One of the greatest duties required of vs is to dye well whereunto all our life should be a preparation and euery day should be a meditation of death that we may not be found vnready vnprepared e Mat. 25 13. when the bridegroome shall come So the Supper of the Lord being an excellent mystery and the food of our soules whereby we receiue Christs body and blood there is required of euery one a trying prouing and examining themselues least seeking comfort by their comming they bring vpon theÌ„selues iudgement through want of preparing This truth deliuered hath the witnesse and consent f 2 Chr. 35.6 of many Scriptures for the confirmation thereof The Prophet 2. Chron. 35. saith Kill the Passeouer and sanctifie your selues and prepare your brethren that they may do according to the word of the Lord by the hand of Moses And the holy man Iob when the dayes of the banketting of his children were gone about sent and sanctified them and rose vp earely in the morning and offered burnt offerings according to the number of them all Also the wise man Eccle. 4. Take heed to thy foote when thou entrest into the house of God and be more neere to heare then to giue the sacrâ—fice of fooles for they know not that they do euill Likewise the Prophet Ieremy Lament 3. Wherefore is the living man sorrowfull Man suffereth for his sinne let vs search and try our wayes and turne againe to the Lord. To the same purpose the Prophet Dauid saith Psal 4. Tremble and sinne not examine your owne heart vpon your bed and be still and Psal 119. I haue considered my waies and turned my feet into thy testimonies The Apostle Paul is very direct in this point as Gal 6.4 Let euery man proue his owne worke and then shall he haue reioycing in himselfe onely and not in any other Also 1. Cor. 11. Let a man examine himselfe and so let him eate of this bread and drinke of this cup where he speaketh of purpose of the Lords Supper So then it is a duty required of all persons that come to the Lords Table or any other exercise of religion to search their owne hearts and consciences narrowly how they be affected disposed touching the discharge of this duty And if we would farther consider the necessity of this examination we should finde it standeth vpon many sufficient g Reasons of this duty of examination reasons and causes as vpon certaine foundations that cannot be remoued Do we not see men when they come into the presence of some honourable and noble person h Gen. 41 14. to addresse themselues to do it with all reuerence Ioseph being sent for to come before Pharaoh King of Egipt shaued his head and changed his rayment and Prou. 23. When thou sittest downe with a Ruler at meate consider diligently what is before thee Therefore when we sit at the Lords Table to sup with him and are admitted to be his welcome guests we ought much more to be carefull to sanctifie our soules with all solemnity Consider with me a little our owne practise We will not put our ordinary meates in a dish vnwashed nor our common drinks into a cup vncleansed and shall wee put the signes of bread and wine which are chosen instruments to conueigh Christ vnto vs into vnsanctified soules vnprepared hearts and filthy consciences Doth not our Sauiour Christ reproue such hypocrisie when he saith i Mat. 16 3. Ye can discerne the face of the skie and can you not discerne the signes of the times And if that vpper chamber where the Supper was first administred were trimmed and garnished should not our hearts bee prepared into the which it is receiued Shal Christ himselfe offer to come into our houses and shall not we sanctifie our hearts to entertaine such a guest This were too great carelesnes and contempt Moreouer waigh with me the profit that commeth to our selues to moue vs to this examination The comfort is great the fruite is excellent the benefit is vnspeakeable to those that partake the mystery of the Supper worthily they receiue Christ they receiue remission of sins they receiue saluation they receiue assurance of eternall life For if the woman diseased l Math. 9 20. with an yssue of blood loe twelue yeare comming behind Christ and touched onely the hemme of his garment was made vvhole then assuredly the spiritual receyuing of the body and bloode of Christ shall not bring lesse profit if the faith be equall which notwithstanding is wholy lost without preparation Ponder with me also how by neglect of this triall of our selues not onely this profite is lost but the Sacrament it selfe is after a sort defiled For howsoeuer it be in it selfe by the ordinance of God an holy and heauenly banquet yet vnto the vngodly vnregenerate and vnsanctified it becommeth vnholy and wholy earthly l Hag. 2.14 as the prophet Haggai teacheth Chapter 2. If a polluted
the law of God which must bee the glasse of our u Iam. 1 23 liues to behold our offences and the very ground-work of this examinatioÌ„ Againe are we charged to try out our waies and examine Vse 2 our selues Then wee learne from hence to acknowledge a difference between Baptisme and the Lords supper For Baptisme is due to the whole Church and euery member thereof whether olde or young to all Infants who are the children of faithful parents that haue giuen their names to Christ and are entred into the profession of the Gospell And howsoeuer confession of faith fruites of repentance are required of the elder sorte as wee haue shewed yet touching infaÌ„ts it is sufficient if they be born in the church of such as are members of the church But the Supper of the Lord belongeth onely to such as are able to examine themselues to try their owne hearts and to remember his death which things cannot agree with children As we see in the passe-ouer not all the children of the faithfull were admitted thereunto but onely such as could enquire and require a reason thereof b Exod 12 2â— and did desire to be instructed of their parents and such as had learned to make the law a frontlet before their eyes and a signe vpon their hands that so the doctrine of God might not depart out of their mouths Besides if we consider the outward workes in both the Sacraments aright c This ouerthroweth the opinâ—on of Innocentius Augustine Musculus others who teach it to be fit and needfull that children be admitted to the Supper Innocent 1. Epist ad patr Concil Mile Aug epist 107 ad Vitalem Muscul loc CoÌ„muâ—titul de Euchâ—r we shall plainely see the truth of this diuersity For in Baptisme the action of the Minister is to wash the body with water which requireth not discretion in him that is to be baptized forasmuch as we can clense and wash the things that are without reason without vnderstaÌ„ding without sense and without life But in the Sacra of the Supper a reuerent giuing an attentiue hearing a certaine vnderstanding of that which is spoken a wise receiuing and eating a careful considering of whom to take what to take is required in the outward worke how much greater iudgment is required to know that God the father giueth the body blood of his Son to be receiued by faith Thus theÌ„ this examinatioÌ„ maketh a distinctioÌ„ between both the Sacraments of the new testament sheweth that it is not necessary to the saluation of infants that they come to the Lords table Thirdly seeing no man must presume to come thether without a serious examination of himselfe d Sixe sorts of persons barred from the Lord supper it debarreth Vse 3 from the Lords Supper sixe sorts of persons to wit the vnbaptized children idiots ignorant persons prophane persons and all sorts of Infidels First of all such as are not yet entred into the church by baptisme whatsoeuer their knoledge and faith is cannot claime any priuiledge or right to this Sacrament Secondly 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 Son performeth what faith receiueth they know not what it is to eate Christ spiritually and to be nourished by him effectually Thirdly all foolish furious and mad-men being such idiots as that they want the vse of naturall gifts of reason wit discretion and iudgement the defect wherof whatsoeuer they are in age and yeares maketh them as children in gifts not being able to examine themselues are to be separated Fourthly howsoeuer many haue yeares of discretion and the common vse of naturall gifts of vnderstaÌ„ding yet if they neither haue the knowledge of God nor the knowledge of themselues nor the knowledge of the doctrine of the Sacraments and other fundamentall points of religion they are not to be admitted but refused Fiftly if they haue al these things and want neither baptisme nor ripenesse of age nor yeares of discretion nor vse of reason nor knowledge of the doctrine which is according to godlines 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 shutteth out all such as are without God in the world al Atheists Infidels Turks Iewes and Hereticks all such as haue not yeelded themselues to the Church of God haue not made profession of their faith and such as are worthily excommunicated from the Church by the power of the keyes which are no better theÌ„ heathen Publicans Where by we see that all not yet baptized infants children that want years al furious foolish persons that want the vse of reason al blind 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 be kept backe from this Supper being such as either cannot or will not submit themselues to this holy and 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. Among all these that are thus excluded we do not name the hypocrite because his wickednes is in his heart and kept secret to himselfe and therefore the Church can take no notice of him but leaueth him to God who searcheth the heart and trieth the raines Fourthly if all persons are to prepare themselues to this Vse 4 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 doe they greatly offend on the other side that of set purpose absent themselues from this spirituall banket prouided for them God is dishonored both these waies as well by receiuing vnreuerently as by abstaining carelesly from this Sacrament For he lyeth vnder an heauie e Ier 48 10. curse deseruedly that doth any of the Lords workes negligently Euen as the patient which being sick maketh no account of the diet which the Physition hath prescribed is no lesse blame woorthy then hee that abuseth it disorderly inasmuch as both sorts do it oftentimes to their danger and destruction so is hee no lesse faulty that maketh no reckoning of the receite which the chiefe Physition of our Soules the Lord Iesus hath appoynted then hee that misuseth and misapplieth the same because both doe it with great perill and hazard to themselues We know that such as
manner how it is to be performed If we come furnished with these things with sauing knowledge with iustifying faith with vnfained repentance with a louing and longing reconciliation toward our brethren among whom we liue hauing as much n Rom. 12 15. as is possible Peace with all men yea euen our enemies let vs not abstaine from the Lords table by reason of some fraileties and infirmities in vs for God couereth them o and wil not bring them into remembrance as we see 2 Chro. 30. A multitude of people had not clensed themselues yet did eate the Passeouer but not as it was written wherefore Hezekiah prayed for them saying The good God be mercifull toward him that prepareth his whole heart to seeke the Lord God the God of his Fathers though hee bee not clensed according to the purification of the Sanctuary and the Lord heard Hezekiah and healed the people Where we see that because their heart was vpright sincere their wants and imperfections were not imputed vnto them For God respecteth the truth of the inward parts and pardoneth their sinnes that thus prepare their hearts to seeke him So then p The sacrament is not honoured by abstayning from it they were greatly deceiued that thought they honoured the Sacrament by abstaining from it it is not honoured but dishonoured not hallowed but prophaned not regarded reuerently but reproched greeuously by our wilfull abstinence q 1 cor 11 28 as the Apostle teacheth 1 Cor. 11. Let a man examine himselfe and so let him eate of this bread and drinke of this cup. He doth not say let him proue himselfe and so let him abstaine For the Sacrament is abused as well by forbearing hauing examined our selues as by not examining our selues and receiuing vnworthily And thus much of Examination and the manner to be obserued therein CHAP. 20. The conclusion containing an abridgement of the whole Treatise together with a confirmation of some parts and passages of it THe effect of that which hath beene deliuered hitherto in these Bookes may thus be gathered into a short sum and abridgement We haue a The sum of the first Book declared that God in al times and ages of the Church from the first being of our first parents hath to his word and promises annexed Sacraments as conduites of grace and seales of assurance b Gen. 2 9 c for the confirmation of them thereby magnifying his owne mercie toward his people shewing our weaknesse and vnworthynesse and condemning such as oftentimes desire to come to the Lords Table but esteeme little of the preaching of the word and such as are diligent in hearing of the worde but carelesse in comming to the Sacraments and manifesting Gods goodnesse to vs in giuing vs such helpes as if a man should put a staffe in his hand that is weake and readie to fall whereas the word and Sacraments haue one and the same Author they are instruments of the same grace their whole force effect dependeth on God they require faith c Hebru 4 2. to be mingled with them and they profit not alway at the verie moment of hearing and receiuing Notwithstanding some differences we finde betweene them as namely in the greater necessitie of the word then of the Sacraments Infidels were neuer barred from hearing the worde when they would become d 1 Cor. 14 24 hearers thereof and whereas the word affecteth one onely of the sences to wit the hearing the Sacraments are offered to the eies as well as to the eares and fo in some sort become more effectuall then the word Touching the word Sacrament it is drawne from martiall Discipline and properly signifieth the Souldiers Oathe whereby he bindeth himselfe to his Captaine which word being vsed by the old Latine Interpreter is now beecome ordinary and common in the Church which is not mentioned in so many Sillables in the Scriptures And howsoeuer the word be often taken in a large and generall signification yet as we take it in these Bookes e What a Sacrament is a Sacrament is a visible signe and seale ordained of God whereby Christ and al his sauing graces by certaine outward rites are signified exhibited and sealed vp vnto vs. This description being receiued teacheth vs these points first that the force of the Sacraments dependeth not on the worthinesse or vnworthinesse of the Minister but vpon the ordinance of God f Mat. 23 2 3. so that an euill Minister may deliuer the good things of God And this was the cause that g Iohn 4 2. Christ Iesus baptized none but his Disciples baptized that wee might learne not to esteeme of the effect of the Sacraments by the fitnesse or vnfitnesse of the Ministers Besides wee are admonished heereby of the weakenesse of our Faith which needeth to be strengthened and this is the reason why so long as we liue in this world wee must vse the Sacraments because our Faith is alwaies weak and vnperfect and needeth helpes to further it meanes to encrease it and proppes to stay it And therefore the Apostle saith 1 Cor. 11 36. As often as ye eate this bread drinke this vp ye do shew the Lords death till he come Furthermore we learn that there is no vse of the Sacraments in the kingdome of heauen where all things are come to perfection Now when that which is perfect is come 1 Cor 13 10. then that which is in part shall be done away Againe h Deutro 4 2 none must adde vnto them none must take ought from them none must any way abuse them contrary to the institution and ordinance of God Lastly we learn from hence that the Sacraments are not bare and naked signes of Christ absent i 1 Cor. 10 16 but sure and certain seales of Gods promises and of the righteousnesse of Christ who is offered vnto all but receyued onely of the faithfull so that the presence of vngodly men meeting vs at the same Table cannot any way hurt vs in our worthy receiuing In a k In a Sacrament consider his Parts and his Vses Sacrament we are to consider two thinges his Parts and his Vses The parts of a Sacrament are l The partes are outwarde and inward partly outward and partly inward The outward parts are m The outward parts of a Sacrament are foure the Minister the Worde the Signe the Receyuer these foure First the Minister lawfully called is necessarily required If then the Minister will not administer them or if priuate persons will administer them n Math. 28 19 they sinne against God the one for not performing the duties of his calling the other because hee runneth beyond the bounds of his calling The second outward part o Esay 6 6 7 is the word of institution consisting of a Commandement and a promise so that it is required of vs to vnderstand the words of institution to ioyne the worde with the Sacraments and to discharge
iustification Secondly the Holy-Ghost who assureth vs of the truth of Gods promises This sheweth that he is true i Reuel 1 4. God equall with the Father and the Son proceeding from the Father and the Son This confuteth such as suppose no partaking of the body and blood of Christ except he bee giuen vs in a carnal and fleshy manner wheras the Spirit worketh faith in our hearts k Heb. 11.1 which is the ground of things which are hoped for and the euidence of things which are not seene The third inward part of the Lords Supper l Luk. 22 19 is the body blood of Christ deliuered for vs vnto death This conuinceth such of a spirit of error who make vnbeleeuers and reprobates partakers of Christs body and blood thus his body should be prophaned m Ioh 6 5 and his sauing graces separated from his person But euen as where Sathan dwelleth possesseth the heart there alwaies raigne the works of darknes and damnation so the gifts of Christ accompanying saluation are inseparably ioyned with the person of Christ This also condemneth the reall presence and carnall eating of Christ which forgeth many Christs and reuiueth the heresie 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 mystically He hath giuen himselfe to be the food of our soules let vs hunger and thirst after him and lay hold on him to our saluation for n â— Ioh. 5 12. he that hath the Sonne hath life he that hath not the Son of God hath not life The last inward part is the faithfull receiuer who stretcheth forth the hand of faith so layeth hold on Christ and al his sauing graces For no maÌ„ can communicate with his body but the same is made partaker of his benefits Let vs all prepare the true and liuely faith o Tit. 1.1 of Gods elect and assure our selues that hypocrites and vnbeleeuers cannot possibly be partakers of the body and blood of Christ These are the foure inward parts also of the Lords Supper The similitude and relation p The proportion betwixt the outward and inward parts of the Supper of the outward and inward parts one to another standeth in this manner euen as the Minister by the words of institution offereth and giueth bread and wine to the Communicants to feed thereupon bodily so the Father by the Spirit offereth and exhibiteth the body and blood of Christ Iesus to the soules of the faithful to feed vpon them spiritually Thus much of all the parts of the Lords Suppeer now follow the vses to be vnfolded The q The vses of the lâ—d supper are three vses and profit which we reape by the Lords Supper are specially three First to shew forth with praise and thanksgiuing the death and the sufferings of Christ who his owne selfe bare our sins in his body on the tree by whose stripes r 1 Pet. 2 24 we are healed so that we haue the chiefe cause in our selues which did crucifie Christ Secondly to teach our communion with Christ being made flesh Å¿ Eâ—h 5 30. of his flesh and bone of his bones Hence we learne that al the godly and beleeuers are made partakers of Chrst and his graces This is matter of great comfort in our manifold trials and tentations that we are ioyned to Christ as members to the head t Rom. 8. â—3 and therefore neither life nor death nor Angels nor principalities nor powers nor things preseÌ„t nor things to come nor height nor depth nor any other creature shal be able to separate vs from the loue of GOD which is in Christ Iesus our Lord. But on the other side the vngodly and vnbeleeuers haue no part or portion in Christ and his graces they are as branches u Ioh. 15 6. cut off which wither and men gather them to cast them into the fire and to burne them Thirdly to declare and testifie our Communion fellowship and a 1 Cor. 10 17 agreement with our brethreÌ„ meeting together at the same Table and partaking together of the same Supper Wherefore seeing we haue not onely an vnion with Christ but a Communion among our selues we are the seruants of the Church to serue one another in all duties of loue to instruct them that are ignorant to raise them that are fallen and to binde vp the broken hearted to reconcile our selues one toward another and to keepe the vnity of the Spirit in the bond of peace Hitherto we haue handled the doctrine of the Lords Supper declaring what it is what are the parts and vses thereof the preparation to this worke followeth b 1 Cor. 11.28 consisting in the examination of our selues and trying our owne hearts by the touchstone of the law of God This duty is very necessary to be performed of vs c Ier. 17 9. for the heart of man is deceitful aboue al things and the secret corners of it past finding out We haue to deale with God in this businesse Great is the profit which we reape and receiue if we come rightly and reuerently prepared Great is the punishment procured by want of this tryall and examination And the d Hag. 2 14 Sacrament it selfe is defiled by vnworthy receiuing This preparation principally standeth in these foure points in the e Ioh. 17 3. knowledge of God and of ourseluess especially of the whole doctrine of the Sacraments in a f 2 Cor. 13 5 liuely faith in Christ seeing euery one receiueth so much as he beleeueth he receiueth in repentance g Psal 26 6. from dead workes and lastly in h Mat. 5 23. reconciliation toward our brethren hauing peace i Rom. 12.18 with all men and loue toward our enemies Thus I haue opened plainely yet truely the doctrine of the Sacraments deliuered in the Scriptures and taught in the reformed Churches I haue disclosed some part of the mystery of Iniquity and discouered and laid open the skirts of that great Idoll of the Masse the reproach of Christians the scorne of the Gentiles the offence of the weake and the occasion of ruine to many that stumble thereat to their own confusion The Lord God high possessor of heauen and earth and preseruer of his people that call vpon him put it into the hart of al Christian Princes and Rulers of the earth to pull downe this abhominable Idoll that hath aduanced it selfe against the kingdome of Christ and to deface this filthy monster that hath deceiued many who trusted in it The same Lord vouchsafe to reueale his truth to the ignorant to establish them that are weake and to confound all obstinate enemies to his truth to their Prince and to their Country for Iesus Christs sake Amen Amen FINIS A Table of the principall
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 holines righteousnes all the dayes of their life by whom they were receiued for sonnes and adopted for his childreÌ„ by a solemne pledge of their adoption before they were able through their age to know and acknowledge him for their father This must serue as a strong confirmation of their faith both in life and death to assure them that God will neuer leaue them nor forsake them who so soone beginneth to giue them pledges of his loue and to shew himselfe to bee their God We see by common experience that a little child comming into the world is one of the miserablest and filliest creatures that can be deuised the very liuely picture of the greatest infirmity that can be imagined more weake in body and lesse able to helpe himselfe or shift for himselfe then any of the beasts of the field The other creatures which are also the worke of his hands by the secret instinct of nature so soone as they are come foorth seeke about for succour and sustenance It is not so with children they can neither seeke their owne good nor defend themselues from euill They are ready to fall into fire and water or any other danger they cannot take one bit of bread to feed themselues they cannot couer their owne nakednesse they must be caried in our armes swadled in clothes attired in apparell washed with water nourished with milke and afterward with meat and haue all things supplyed vnto them They would starue for cold sooner then come to the fire to warme themselues they can do nothing to saue or to serue themselues Thus man-kinde lifted vp into the highest seate of honour and made little inferior to the Angels is through sinne their reuolt from God fallen downe into the greatest misery and lowest degree of all wretchednesse Neuerthelesse in respect of the life to come God hath prouided much better for the sonnes of men then for others for they are no sooner come into the world but he taketh care for them he declareth himselfe a father vnto them he hath commanded them to be brought vnto him and to be baptized in his name to the end that so soone as they begin to breathe they might also begin to breathe liue anew or second life so soone as they begin to sucke the milke of their mothers breasts they might also sucke both the breasts of the Church and so finde the food of euerlasting life He giueth his Angels charge ouer them and receiueth them vnto mercy he reserueth them for his heauenly kingdome and in the meane season offereth vnto them many tokens and assurances of his good will toward them Let them therefore giue the g Prou. 3 9. Lam. 3 27 Psal 119 9. Eccle. 12 1. first fruites of their life to God let them learne to beare the yoke of obedience from their youth let them redresse and reforme their waies by taking heed to the word of truth and seeing God hath remembred them in their baptisme let them also remember their Creator in the dayes of their youth and begin to be wise betimes least death come suddenly and cut them off as the sluggard that fore-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 prooved the obiections against this truth alledged haue beene sufficiently answered and the vses of it to the great comfort of all faithfull parents and Children haue beene particularly remembred CHAP. VIII Of the first inward part of baptisme HItherto we haue handled al the outward parts of baptisme now wee are orderly to proceed to the inward parts The inward parts of baptisme are such as are represented by the outward Those are a Mat. 2â— 19.20 Mark 16 16. foure in number first God the Father secondly the Spirit thirdly Christ fourthly the soule clensed as we see Mat. 28. Teach all Nations baptizing them in the name of the Father and of the Sonne and of the Holy-Ghost he that beleeueth and is baptized shall be saued Heere we see these foure inward parts b Foure inward parts of baptiâ—me are named and expressed This is also euidently proued c Mat 3 11. in the baptisme of Christ where the Trinity of persons was manifested These inward parts do directly and fitly answere to the outward The Father is represented by the Minister the Spirit worketh by the word Christ is sealed by the water the soule clensed is signified by the body that is washed Now d The agreement betweene the outward and inward parts there is a notable agreement a singular vnion and fit proportion betweene these parts where the Minister hath relation and reference to the Father the word to the Spirite 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 body 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 betweene theÌ„selues let vs consider of them particularly in order The e The first inward part of baptisme is God the Father first inward part is God the Father represented by the Minister The Minister calling vpon the name of God vseth the water to wash washeth the party baptized with the element of water which sealeth vp Gods incorporating ingrafting f Gal. 3 27. 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 whom I am well pleased Now let vs come to the vses This serueth first of all to strengthen our faith in the remission Vse 1 of our sins 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 toward the cleansing of the soule yet in regard of Gods ordinance and our benefit the ministry of man is somewhat which whosoeuer despiseth doth despise GOD the 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 faith God the Father offering the blood of his owne Son to be water of life to our soules And let vs all make this vse of the Churches baptisme to the comfort of our