acceptation of vs to be his children ioyned with the promise of his continuall fauor loue grace and protection as Ier. 31. Behold the dayes come saith the Lord that I will make a newe couenant with the house of Israell and with the house of Iudah not according to the couenant that I made with their fathers when I took them by the hand to bring them out of the Land of Egipt the which my couenant they brake although I was an husband vnto them saith the Lorde but this shall be the couenaunt that I will make with the house of Israell after those dates saith the Lord I will put my Lawe in their inward parts and write it in their hearts and I will be their God and they shall be my people Be hold the indenture of couenants written by the finger of God wherein for better assurance he hath bound himselfe to forgiue our sinnes and promised to be our mercifull God And to the ende there might be a paire of these indentures interchangeably giuen each to other party the Lord by the hand of the Apostle hath drawne as it wer the counterpane of the former word for word expressed as it is in the Prophet so that we haue a pair of indentures of couenants to shew the stablenes of Gods counsel The 3 part of the couenant in respect of god is the promise of the full possession of the heauenly inheritaunce and of eternall glory after this life God shall wipe away all teares from their eies and there shall bee no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed he that ouercommeth shal inherit al things Again to him that ouercommeth will I giue to eat of the tree of life which is in the midst of the Paraolice of God he shall not be hurt of the second death he shall haue power giuen him ouer the Nations and rule them with a rod of iron he shall be cloaethed with white array and I will not put his name out of the booke of life he shal be a pillar in the temple of God and shall go no more out I will grant to him to sit with me in my throne euen as I ouercam sit with my father in his throne Thus we see how God on his part by writinges and euidences promiseth to giue to his people remission of sins adoption of sons and possession of heauen he hath couenanted by word and by oth to perform these things neither is he as man that he should lie nor as the son of man that he shold deceiue These are great grāts of great blessings by our great god to the great good and comfort of his children For what greter blessings can ther be then being miserable sinners to be gratiously pardond being 〈◊〉 enimies to be freely accepted as sonnes being bondslaues and prisoners of hel we are made heirs of heauen and saluation Againe the couenant on our part requireth 3. conditions First faith to God to beleeue his promises God so loued the worlde that hee hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish hut haue euerlastiug life Again let not your hart bee troubled ye beleeue in God beleeue also in me And with the heart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation for the scripture saith whosoeuer beleeueth in him shall not be ashamed Secondly god requireth of vs loue towarde our brethren for seeing he hath shewed so great loue toward vs he exacteth loue of us again as Io. exhorteth Beloued let vs loue one another for loue commeth of God and euery one that loueth is borne of God and knoweth God heerein was the loue of God made in unfest among vs because God sent his onely begotten son into this world that we might liue through him beloued if God so loued vs we ought also to loue one another Thirdly he requireth as a necessary couenant to be kept on our part holines and true obedience throughout the whole course of our life and conuersation This is repeated and vrged in many places of the word of God when they said they would serue the L. their God and obey his voice Ioshua made a couenant with them the same day ioyning God and the people togither So also 〈◊〉 stood by the pillar and made a couenant before the L. that they shold walk after the L. and keep his commandements and his testimonies and his statutes withal their hart withal their soul. Likewse to the same purpose we read 2 Chron. 15. They made 〈◊〉 to seek the L. God of their fathers and whosoeuer wil not seek the L God of Israel shal be 〈◊〉 whether he be sinal or great man or woman Thus we see the conditions of the couenaunt both what hee promiseth to doe and what hee looketh for at our hands Hee requireth of vs faith loue and obedience to become his people if we will haue him to be our God All these three parts of the couenant are mentiioned and expressed This is his commandement that we heleeue its the name of his sonne Iesus Christ and loue one another as he gaue commaundement for he that keepeth his commaundements 〈◊〉 in him and he in him and hcereby we know that he adideth in vs euen by the spirit that he hath giuen vs. The vses of the seconde end of a Sacrament are first to beholde the exceeding loue of god to ward his people vnworthy of his fauour Can there be a greater loue then this Certainely such as know the great rigour of the Law the infinit Iustice of God and the heauy burthen of sin and feele god to arraigne them the law to endite them their consciences to accuse them and their hearts to condemne them do finde nothing sweeter then to be eased of that burden to be acquitted of that iudge and to be freed from that condemnation For of all burdens sinne is the heauiest of all afslictions it is the greatest of all paines it is the sharpest and often presseth downe to the gates of hell Wherefore such as feele gods mercy in their misery May cry out with the Prophet in the reioysing of their spirit Blessed is he whose wickednes is lightned and u hose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitse Againe let euery one be carefull to keepe the former conditions of the Couenant which are to loue him againe and our brethren for his sake and to walke in holines and righ eousnes before him all the daies of our life Our sauiour Christ directing our loue to our brethren and teaching that the ftreames there of shoulde slow vnto our enemies she weth that if we loue them which loue vs the Publicans doe the same and if we be friendly to our brethren onely this is no singular thing Behold what loue the father
hath giuen vnto vs that we should be called the sonnes of god he loued us gratiously and free'y he loued vs when we were enemics nvto him and spared not his owne sonne but gaue him to death for vs all doe not these thinges deserue loue againe are we not bound to shew duty for these mercies and loue to our brethren for this loue of our God and yet many regard neither these blessings of god neither to walke in vprightnes of hart before him Chap. 15. Of the third vse of a Sacrament THus much of the second vse the third vse of the Sacraments is to be badges and markes of our Christian profession that therby one of vs should acknowledge an other to be of one houshold and of one family of one society and as it were birds of one feather For heereby we doe manifest whose we are whom weserue to what house we belong and to what people and church we are thereby gathered into one religion and distinguished from other sects we are gathered into one church and knit together in one as Eph. 2. Remember that ye being in times past Gentiles in the flesh and called vncircumcision of them which are caled circumcision in the flesh made with hands ye were at that time without Christ without God without hope but now in Christ Iesus ye which once were farre off are made neare by the blood of Christ. The Iewes by circumcision were distinguished from other people and the name of vncircumcifed was reprochfull they were accounted vncleane vnholy persons for the vncircum cised males wer to be cut off from the number of the people of god So by baptisme we are seperated from all other religions and are consecrated only to christian religion and such as continue vnbapti sed with contempt of that sacrament we take them not for our brethren nor for the people of god nor for members of his church because they refuse to take the sacrament of baptisme as the badge and cognizance by which they shoulde be known such as are Athiests Infidels Sarazens Turkes Persians Moores Iewes and other nations that want this mark to be discerned to belong to the family of christ Christ Iesus sending out his Apostles bad them teach and baptize the Gentiles to whom he directed them therefore where the word and Sacraments are there is a church and congregation of the people of god And he that beleeueth and is baptized shall be saued And hereunto commeth that saying When the Apostles had exhorted the people to amend their liues and to saue themselues from that froward generation Then they that gladly receiued the word were baptized and they continued in the Apostles doctrin and fellowship and breaking of bread and prayers and the same day there was added to the Church three thou sand soules Thus we see that by the sacraments as by certaine bandes and chains God knitteth and bindeth his people to himselfe and keepeth them in his couenant least they shold fall away to infidelity And the people are warned that by these outward signes they differ from the barbarous and vnbeleeuing gentiles and consequently should indeuour and prouide that they likewise differ from them in those thinges that are signified by those signes This osfereth to our considerations very good vses First heereby we are put in mind of our dignity and excellencie Such is our priuiledge and prerogatiue that we do bear the badges of christ our Lord. How do men in this world desire to weare the cloath and shroud themselues vnder the badges of great persons of countenance to protect them how much greater preferment is it to be the seruants of Christ to be gathered vnder his wings and to be his disciples whose seruice is perfect freedome and protection from all euils and whose badges are instrumentes of his sauing graces If this be the glory of the faithfull let vs seeke to maintain our dignity and freedom according as Iohn teacheth Beholde what loue the father hath giuen to vs that we shoulde be called the sonnes of god for this cause the world knoweth you not because it knoweth not him And againe in his gospell As manie as receiued Christ to them he gaue prerogatiue to be sonnes of God euen to them that beleeue in his name which are borne not of blood nor of the flesh nor of the wil of man but of god Whereas on the other side the estate and condition of vngodly men is base vile miserable and contemptible they liue to themselues and to sinne they die to iudgement and condemnation What can be more fearfull what can be more wretched Secondly if we weare the cloath and badge of Christ then we must be bold in the faith and holde out our profession notwithstanding dangers and fear of death For we serue one that is able to beare vs out We see how men belonging to those that are of high place are many times imboldned ther by in lewd practises How much more ought we that haue learned christ to be incoraged in the faith and not to shrink back for fear of offence This was the commendation of the church of Pergamus I know thy works and where thou dwellest euen where Satans throne is and thou keepest my name and hast not denied my faith euen in those daies when Antipas my faithful martir was slaine among you where Satan dwelleth So Christ our sauiour taught his disciples Whosoeuer shal confesse me before men him 〈◊〉 I confesse also before my father which is in heauen But who soeuer shal deny me before men him wil I also denie before my father which is in heauen Wherefore this condemneth those that say I will keepe my conscience to my selfe none shall know my religion but God and my selfe I will not be to forward for feare of after reckonings nor any way countenance such as be forward These men while they suppose to keep their religion to themselues do indeed proclaime openly that they are of no religion For if they did truly beleeue in their harts they would likewise confesse with their tongues according to the saying of the Apostle If thou shalt confesse with thy mouth the lord Iesus shalt beleeue in thine hart that god him raised from the dead thou shalt be saued for with the hart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation And the Apostle Iames teacheth vs to trye faith by workes as gold by the touchstone Chap 2. Shew me thy faith by thy works and I wil snew thee my faith by my works So then let vs not be ashamed of the Gospell of Christ Which is the power of God to saluation to euerie one that beleeueth and not shrink for troble as deceitfull cloath in the wetting least our maister be ashamed of vs before his father and the holy Angels Th'rdly if the Sacraments be as badges to shew foorth our profession then it
is the sacra of repentance and faith though neither of these be in infancy yet they are baptised to the repentance and faith to come which albeit they be not actually formed in them yet by the fruites afterward they shal appeare to be in them Lastly if baptisme should be giuen only to those that truely beleeue it should likewise be denied to such as are of vnderstanding for wee are able to pronounce of these that they do truely beleeue and certainely apprehend the promises of the gospel Wherfore if infants are not to be baptized because they haue not faith and want repentance neither are they of sufficient age to be baptized of whom it cannot be directly and vndoubtedly said they do beleeue Simon the sorcerer mentioned in the Actes of the apostles was baptized and yet remained an hypocrite If they say profession of faith is sufficient to make members of the visible church I answer our sauiour speaketh not of a bare profession of faith when he saith He that beleeueth and is baptized shal be saued for then al that professe faith should receiue The reward of their faith which is the saluationof their soules Againe profession of faith is for such as are capable of it which agreeth not to the age of infants as they cannot deny the faith before men which they haue not acknowledged no more can they confesse the truth of doctrin which they neuer learned Now to be borne in the church and in the couenant is infants in place and stead of an actuall confession and reall profession Such as are growne vp must beleeue with the heart and confesse with the mouth the gospel of saluation it is sufficient for others to bee the children of such as haue confessed the faith Fourthly they obiect in this manner baptisme is giuen for remission of sinnes but infants haue not sinned they therefor cannot be baptized I answer infants commit not actuall sinne yet are guilty of originall sinne they want inherent righteousnesse they haue a pronenesse to all euill their whole nature is corrupted being in the seede of Adam Albeit therefore infants haue not finned after the similitude of Adams transgression in their owne persons yet they haue sinned in him and in his loynes in whom al are dead This the holy man teacheth Iob. 14. Who can bring a cleane thing out of filthinesse There is not one Likewise the prophet Dauid confesseth this truth Psal. 51. Behold I was borne in iniquity and in sinne my mother conceiued me So the Apostle Paule Rom. 5. Death reigned from Adam to Moyses euen ouer them also that sinned not after the manner of the transgression of Adam which was the figure of him that was to oome for as by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Wherefore such as holde infants without all guilt of sinne neuer knewe the greatenesse of Adams fall of Gods iustice of mans misery and of Christes endlesse mercy Lastly they obiect that Christ himselfe was not baptized vntill 30 yeares of age I answer no more did he preach before he was thirty yet hence it followeth not that none ought to enter that calling before that age True it is hee that desireth that worthye office must bee no new plant no younger Scholler none lately come to the profession and gathered immediately from heathenish religion to the fellowship of the gospel yet the office of teaching is not tyed to 30 yeares the age may be lesse if the gifts be great and fit for that calling Againe Christ stood not in neede to be baptized in respect of himselfe being without originall or actuall sinne to he washed away and therefore Iohn at the first put him back yet he would be baptized for our sakes to fulfill all righteousnesse to sanctifie our baptisme in himselfe and that thereby we might know he was installed into his osfice But we stand in neede to be baptized to seale vp the washing away of our sinnes and therfore there is a great difference in this respect betweene Chrift and vs. Besides the Euangelist doth testifie that albeit our sauiour were baptized at thirty years of age yet he was circumcised at 8. daies old Now wee haue proued before that the same which circumcision was to the Iewes baptisme is to al christians If then he in his infancy wer circumcised then children in their in fancy may be baptized and are not commaunded to waite thirty yeares for baptisme is our circumcision as the Apostle teacheth but Christ in his infancy was circumcised when the eight dayes were accomplished therfore children in their infancy may be baptized Furthermore baptisme was not hitherto as yet in vse it was not commanded to be vsed when he was a child and therefore he could not possibly be baptized vnlesse we will imagin he might be baptized before baptisme was So that wee see as he would not haue his circumcision deferred one day beyond the time appoynted so hee was presently baptized so soone as baptisme was instituted of God and administred by Iohn Fiftly we are no more tied to this circumstance of time in christs baptisme then we are to other circumstances of time place and persons in the Supper he ministred it in an vpper Chamber and before his passion we in churches before dinner after his resurrection Lastly when the time appointed came that the promised sauior and redeemer of mankinde should manifest himselfe to the world then he shewed himselfe openly then he came to the preaching baptisme of Iohn began to publish the glad tidings of saluation and to exhort men to repent beleeue the gospel These are the chiefest obiections against childrens baptisme that carry any shew and probability of reason which hitherto wee haue dissolued and discussed And this is the second point before propounded Now as we haue seene the truth proued by the scripture and maintained it against all the ignorant cauils of the Anabaptistes and other Arrians of Transiluania that haue oppugned this truth so let vs come to see the benifit of this doctrine and what profit commeth by baptisme of children that are without knowledge without vnderstanding without faith and without repentance What vse can there be of this Much euery way as well as by circumcising an infant of eight daies old First consider from hence a plaine and palpable errour of the Church of Rome that teach that the baptisme of children is by tradition not by deuine institution from their word vnwritten not in the word of God written But we haue confuted the Anabaptistes by the Scriptures and conuinced them by the institution of circumcision by the tenor of the couenant by the holinesse of their birth by their redemption through the blood of Christ and by the practise of the Apostles This is better armour these are stronger weapons this is a sharper sword to cut in
part his sonne to his office the minsters deliuering of the bread the fathers giuing of his sonne If then wee drawe neere to the Lords table with faith reuerence and repentance nothing can be more sure certain to vs then the taking receiuing of Christ for when we receiue the bred from the minister we with all receiue the body of christ offered by the hand of God the father Lastly the breaking of the breade pouring out of the wine and deliuering of them both into the handes of the communicants 〈◊〉 these actions of God his chastising of his sonne and breaking him with sorrowes vppon the crosse for our redemption offering him vnto all euen vnto hypocrites and giuing him truely to the faithfull with all the benefits of his passion Indeed the minister giueth the outwarde signes to all receiuers but God giueth and applyeth onely to the faithfull the shedding of Christes blood for their daily increase of their faith and repentance But heere it may be obiected that not a bone of him was broken as it was figured by the passeouer and performed at his passion the verifieng and accomplishment whereof we read Iohn 19. 36. I answere there is a dubble breaking of Christ one corporall whereof the places before do speak the other figuratiuely wherby is vnderstood he was tormented and euen torne with paines as Esa. 53. He was wounded for our transgressions and broken for our iniquities the chastisement of our peace was vppon him and with his stripes we are healed Lo what is ment by the breaking of the bread his soule was tormented his spirit was crushed his hands and feet were pierced he sweat drops of Water and blood and cryed out aloud vpon the crosse My God my god why hast thou for saken me Wherefore let these rights be rightly marked and obserued of vs for our comfort and consolation Let vs when we see the breade broken and wine poured out meditat on the passion of christ howe hee was wounded and torne for our transgressions Although not a bone of his body was broken in pieces yet he was broken with afflictions brused with sorrowes and tormented with bitter anguish of his soule by whose stripes we are healed by whose condemnation we are iustified by whose agonies we are comforted by whose death we are quickned Whosoeuer resteth in the outward works done before his eies neuer attaineth to the substāce of the sacrament Thus much of the first inward part Chap. 9. Of the second inward part of the Lords supper THe second inward part is the holy spirit who assureth vs of the truth of Gods promises As we haue in the word of truth the forgiuenes of sins increase of faith groweth in sanctification a great measure of dying to sin and a greater care to liue in newnes of life promised 〈◊〉 vs so doth the spirit worke these things in the hearts of all the 〈◊〉 This appeareth in many places Rom. 8. rehaue receiued the spirit of adoption whereby we cry Abba father the same spirit beareth witnesse with our spirit that we are the children of God To one is giuen by the spirit the word of wisdome and to 〈◊〉 the word of knowledge by the same spirit to another is giuen faith by the same spirit all these thinges woorketh one and the selfe same spirite distributing to euery man seuerally as hee will So then as wee are weake in faith and slowe to beleeue so we haue the spirit giuen vnto vs to helpe our infirmities and to open our heartes to receiue the promises This truth being cleared the vses offer themselues to be considered And first of all inasmuch as the spirite worketh these things in the harts of all the faithfull from hence we gather that such as neuer finde any chaunge or renewing of the mind or reformation of life after the receiuing of the Sacramentes may iustly suspect themselues whether euer they had faith or not and whether ever they repented or not and therefore ought to vse the means to come by faith and repentance For the worke of the spirit accompanieth the outward worke in the elect of God as also we see in the hearing of faith preached hee must open the hart that is closed vppe before wee can receiue with meekenes the worde that is grafted in vs which is able to saue our soules Indeed euery person present may heare the wordes of institution may see the Wine poured out may eate of that bread and drinke of that cuppe as they may also hear the sound of the voice that commeth vnto them but the whole force effect and power resteth onely in the Spirite of GOD sealinge vppe the truth and substance of those things in the harts of all the children of God Againe seeing these thinges are done and performed by the working of the spirit they are confuted and cōuinced that thinke they cannot be made partakers of the bodye and blood of Christ and be vnited to his flesh vnlesse his body be shut vp vnder the accidentes of bread and shewes of wine and so his flesh be giuen vnto vs carnally that we may eate him with our mouthes and conuey him into our stomackes But we see heere the Holy-ghost is the bonde of this vnion hee worketh in vs faith which pierceth the heauens and layeth hold on Christ. It is saide of Abraham the Father of the faithfull that he reioiced to see the day of Christ he sawe it and was gladde For as we cannot see him with our bodily eies nor hear him with our bodily ears nor touch him with our bodily hands no more can we tast or eat him with our bodily mouths By the hand of faith we reach and apply him by the mouth of faith we receiue and eate him Let vs beleeue in Christ and we haue eaten Christ let vs not prepare our teeth and our belly but a liuely faith working by loue Wherefore albeit the humane nature of Christ goe not out of the highest heauens yet we that liue vpon the earth are partakers of his bodye contained in the heauens and his flesh and blood are communicated to vs as truely and effectually as if he were there on the present with vs. If any say How can this bee can that which is absent from vs be present with vs can heauen be in earth or earth bee in heauen He ere vnto I may moste iustlye aunsweare although this bee a great mistery and marueilous in our eyes yet we must confesse and consider that the Holy-ghost is the author of this vnion and as it were the conduit-pipe of this coniunction who by his diuine power ioyneth togither things that are seuered in place and begetteth faith in vs which is the instrumenr and hande whereby we receiue and applye Christ with all his gifts vnto our selues as Iohn 17. Father I pray thee for such as shall beleeue in mee that they may be one as thou
body Wherefore they do more seale vp then the word not that God is more true of his promise when hee worketh by signes then when he speaketh by his word but in respect of the manner of teaching and receiuing because by his Sacraments he representeth his promises as it were painted in a Table and setteth them forth liuely as in a picture before our eies that we may not only heare but see handle touch tast and euen digest them Again the promise of the Gospel is more effectually declared and sealed vp by the Sacraments then by the bare worde not for the substance and matter it selfe but for the manner of working which is heedfull perfect and more effectuall so as that which we perceiue and receiue by many senses as hearing and seeing is more sure and certaine then that which is 〈◊〉 by hearing onely Hitherto of the agreements and differences betweene the word sacraments and we haue shewed that so soon as god gaue his word immediately he seconded the same with his Sacraments The vses which wee are to make heereof are these First seeing God contenteth not himselfe with the worde onely but addeth the Sacraments in all Ages and times of the Church which proceedeth partly through his owne goodnesse and partly from mans weakenesse we ought to be so farre from dâ—spising the Sacramentes that contrary-wise vve must confesse the benifit vse and worthynesse of them can neuer be sufficiently magnified and commended nor they with sufficient reuerence be receiued We are dull to conceiue his promises and slovv to remember them we are full of doubting and vnbeleefe we are like to Thomas one of the disciples we will not beleeue them vntill in some sort vve see them and in some measure feele them in our hearts Wherefore God hath ordained these misteries and holy actions to keepe in continuall memory his great benifits bestovved vpon man to seale vp his promises and as it were to offer vnto our sight those things which inwardly he performeth to vs and therby by strengtheneth and increaseth our faith through the working of his spirit in our soules Seing then the word is not sufficient but the Sacraments were added for further assurance we must in this behalfe consider the great goodnesse of God toward vs who doth not onely giue vs faith by his word as by his sauing instrument but hath also added to his word Sacraments or seales of his promise and grace that by the lawfull vse of them he might vphold and strengthen our faith through his blessed spirit For in asmuch as the Lord not only sent the blessed seede for the redemption of mankind for the remission of our sinnes and for the brusing of the Serpents head but ordained for vs Sacramentes to be pledges of his promises testimonies of his faithfulnesse and remedies of our distrust wee must confesse and thankfullye acknowledge the bottomlesse depth of gods endlesse mercy toward vs who vouchsafeth to be our God to be reconciled to vs being vile and miserable sinners to make a league and couenant with dust and ashes and delyuers his onely sonne to suffer the shamefull death of the Crosse for vs. And withall we must labour more and more to feele our own blindnesse distrust infidelity and peruerse nature we would easily forget this mercy of God vnlesse it had beene continually represented before our eies Againe seeing nothing is offered and giuen in the Sacraments which is not published in the Gospell seeing they cannot bee where there is no worde and seeing the same Christ with all his benifits is propounded in both it meeteth with a common corruption and lamentable practise among many professors that desire and craue especially in sicknesse and extremety often to come to the Lords table but esteeme little of the preaching of the word and that seeme to languish with a longing after the Sacrament but neuer mourne and lament for want of the word which is as great an errour and madnesse as if one should euer looke vpon the seale of his writings but neuer regard the conueiance of his estate Is there not one God the author of both Is there not one spirit that sealeth vp his promises by both Is Christ diuided that speaketh euidently vnto vs in both How is it then that many desire the Sacrament of the Lords supper and seeme to pine away through want therof who neuer wish or regard the preaching of the Gospell which is the foode of the soule the keye of the kingdome the immortall seede of regeneration and the high ordinance of God to saue those that beleeue And whence proceedeth it but from palpable ignorance in the matters of God and their owne saluation to be much troubled that the Sacrament is not brought vnto them and yet neuer conet to haue a word of comfort spoken to them in due season Let all such persons vnderstand that as the minister is charged from God to teach euery saboth day and to preach the word in season and out of season to deale the bread to the hungry and to gie vnto euery one in the family his portion so is it required of all the people to desire the sincere milke of the word of God that they may grow thereby which howsoeuer it be to them that perish foolishnesse yet to such as are called it is the wisedome of God and the power of God Wherefore we must not make account that there is lesse danger in neglecting the word of God then in neglecting the Sacrament of his last supper but we must take heede that while we willingly desire the one we doe not willingly despise the other For we must carefully consider that as the Sacrament is a visible word so the word is a speaking Sacrament and as God lifteth vp his voice vnto vs in the one so he reacheth out his hand vnto vs in the other We must as well heare when he calleth as receiue when he offereth Now by his word preached he calleth by his Sacraments administred he offereth his graces vnto vs and as wee must haue eares for the one so must we haue hands for the other CHAP. 2. What a Sacrament is IN euery treatise and discourse it is necessary first to know whether a thing be before we consider what it is We haue heard before that there are Sacraments and euer haue beene in the Church of God Now then let vs consider what they are that first the matter handled may be defined For in vaine we shall reason and speake of the Sacraments vnlesse we vnderstand what a Sacrament is But besore we set downe any discription of it it shall not be amisse to speake some what of the word The name in so many letters and sillables is not indeede in the scripture no more then the word Trinity catholike Consubstantiall and such like which being generally receiued are not to be reiected seing the doctrine contained vnder them agreeth with the
seed dependeth vppon the sower which if it light in good ground will bring forth plentifull fruit 〈◊〉 it be 〈◊〉 of an vngodly and vnskilfull man Chap. 10. Of the second inward part of a Sacrament HItherto of the first in ward part the second part of a sacrament is the holy spirit as Math. 3. Hee shall baptize you with the holy ghest and fire So in Christes Baptisme when he was baptized and prayed the holy-ghost discended in a visible shape like a Doue vppon him And By one spirit we are al baptizd into one body whether we be Iewes or greacians whether we bee bond or free and haue bene all made to drinke into one spirit And the Apostle layeth down the circumcision of the hart by the spirit He is a Iew which is one within and the circumcision is of the heart in the spirit So the same A postle Tit. 3. 5. 6 According to the mercy of God he saued vs by the washing of the new birth and the renewing of the Holy-ghost which he shed on vs aboundantly through Iesus Christ our sauiour Nothing can be fruitfull and profitable without his gratious worke in vs he worketh and setteth the word of promise in our hearts and therefore we must necessarily hold the blessed spirit to an inward part of the Sacrament Now let vs proceed to the vses of this point being the second inward part Is the spirit of God the sealer vp of the promises after that we beleeue according to the doctrine of the Apostle After that ye beleeued ye were sealed with the holy spirit of promise then as often as we heare the promise vttered by the Minister it confirmeth vs that the father by his spirit woorketh the same in our harts The Water in baptisme cannot by any force and vertue inherent in it wash our consciences from dead workes to serue the liuing God as it hath power to wash away the filth and corruption of our bodies The bread and wine in the Lords supper haue no inherent strength to nourish the soule to eternall life as they haue to strengthen the body they are instruments of the Holy-ghost who worketh by them to the great comfort of the faithfull Grace is not contained and shut vp in them as water in a vessell or as a medicine in a boxe the spirit helpeth our infirmities sealing vppe to our consciences the fruite of the word that is heard and of the Sacrament all signes that are seene Againe is the spirit of God an inward part of the Sacramentes then we must learne and remember that wee can neuer heare the worde or receiue the sacraments with fruite and comfort without the speciall assistance and inward operation of the spirit of God Therefore the Prophet ioyneth the spirit word together I will make this my couenant with thee saith the Lord my spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed from henceforth and for euer A man indeed hath power to heare the word and to receiue the sacramentes his will is free in these outwarde workes but he hath no power or strength to do them with profitte and comfott except it be giuen him from aboue Though we heare neuer somuch though wee communicate neuer so osten the spirit must open our hearts as he opened the hart of Lydia So 1 Ioh. 2. that 〈◊〉 h which ye receiued of him dwelleth in you and ye neede not that any man teach you but as that same annointing teacheth you of all thinges and it is true and is not lying Likewise Act 10. Peter preached the Gospell to Cornelius and his houshold and while he yet spake to them The Holy-ghost fell on them all which heard the word So also the Apost being sent out with their commission and commanded to preach the Gospell to euery creature it is noted that they went forth and preached euery where and the Lord wrought with them and confirmed the worde with signes that followed And Ioh. 14. The comforter which is the Holy-ghost whom the father wil send in my name he shal teach you all thinges and bring all thinges to your remembrance which I haue told you Pharaoh often heard Moses and Aaron but he harkened not but hardned his heart because there was no inward touching or teaching of the spirit The Israelites had hearde and seene the wonderfull things of God yet they profited not in faith in repentance in regeneration and the reason is rendered 〈◊〉 29. Yee haue seene all that the Lord did before your eies in the Lands of Egypt vnto Pharoah and vnto all his seruants and vnto al his Land the great tentations which thine cies haue seene those great mycacles and wonders yet the Lord hath not giuen you an hart to perceiue and eyes to see and eares to heare vnto this day When we come to heare the word which is a word of power of life and of saluation when wee come to receiue the sacramentes which are signes of Gods graces and seales of his promises we see many returne as ignorant peruers corrupt froward rebellious hard-harted and disobedient as they came to these ordinances of God and whence commeth this How falleth it out And what may be the reason heereof Surely it is not in him that willeth nor in him that runneth but in God that sheweth mercy who giueth eies to see eares to heare and heart to vnderstand to whom he thinketh good in heauenly pleasure Wherefore our duty is seeing the naturall man perceiueth not the things that are of the spirit of God to pray vnto him to giue vs wisedome to see our corruptions blindnes ignorance and hardnesse of hart Thirdly doth the spirit worke in vs by the word Are the word and spirit ioyned together And doth he teach vs by means of the word and Sacra then we must not separate the spirit from the worde and Sacraments as the Anabaptistes do which depend vpon reuelations and inward inspirations vpon priuate motions and diuine illuminations without the word They will not be taught by the word they will not be strengthned by the Sacramentes but take away the vse of both following their owne foolish fansies and deuilish dreames They boast of the spirit of God and are led by the spirit of the deuill Wee must for our direction and practise learne that as to rest vpon the spirit without the word is phantasticall and heriticall and the mother of all errors so the word and sacraments without the spirit are no 〈◊〉 then a dead carcasse without life an empty sound without substance a naked shew without truth an empty casket without the 〈◊〉 and there sore we must knit them together and assure our selues that the spirite speaketh euidently in the scriptures the spirit worketh effectually
Gospell exclude no man vnlesse we exclude our selues Infidelity doubtfulnes and despaire are very grieuous sinnes and strike at the very hart of God We must vnder hope beleeue aboue hope with faithfull Abraham The mercies of God and the merits of Christs obedience are infinite higher then the heauens deeper then the earth broader then the sea stronger then the lawe mightier then the Deuill and greater then all the sinnes of the world Besides God doth measure the obedience due to him rather by the affection then by the action rather by the desire to obey then by the outwarde performance of it Moreouer when one sinne is forgiuen all the rest are likewise forgiuen euen as 〈◊〉 of one sinne bringeth with it repentance of all knowne sinnes For the giftes and calling of God are without repontance Last of al we admonish them to consider that grace and faith howsoeuer they may be smothered are neuer wholly taken away by sinnes of infirmity but thereby are manifested and magnified Touching their families we say vnto them call them before you exhort them to cleaue vnto god with full purpose of heart to loue him to walke before him in feare and reuerence and to serue him in righteousnes all the daies of their life gyue them charge to learne beleeue and obey the true religion and doctrine of saluation set downe in the writinges of the Prophets and Apostles God commended Abraham for this sayinge I knowe him that he will commaund his sonnes and houshold after him that they keepe the way of the Lorde to doe righteousnes and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him Dauid gaue Salomon his sonne a notable and right noble charge before he died speaking thus to him standing before him and before the princes and peeres of the kingdome Thou Salomon my sonne know thou the God of thy fathers and serue him with a willing mind for the Lord searcheth al harts and 〈◊〉 al the imaginations of boughts if thou seeke him he will be found of thee but if thou for 〈◊〉 him he will cast thee off for euer I each them that child-hoode and youth are vanity teach them to remember 〈◊〉 creator in the daies of their youth teach them to read the scripture and to practile in their liues and conuersations what they haue read and learned Instruct them to auoide idlenes to eschew euill company to giue themselues to prayer and hearing the preaching of the word Warne thy children to loue God to reuerence their mother and to loue one another Warn them to speake euill of no man and beware of taking Gods name in vaine Put them in minde that God is their father their creator their preseruer their redeemer their sanctiher yea their iudge that shall come to iudge the quick and the dead and reward euery man according to his workes We must all appeare before the iudgement seat of Christ that euery one may receiue the things which are done in his bodye whether good or euill Put them in remembraunce not to oppresse or defraud any man for the Lorde is an auenger of all such thinges who will not blesse euil-gotten goodes but send his cursse vpon them and they shall not prosper Admonish them to shew forth their faith by good workes and to shew mercy accordinge to their powers Lastly to honour their princes parents maisters and all superiors Thus we instruct men to liue and to die that dying they may liue with God in his kingdome Thus we annoint the sicke with precious balme that shall not breake their head and with the inward and inuisible oyle of Gods grace and mercy Thus we warne them to prepare the oyle of faith in their lampes and to keepe a good conscience toward God and man that they may with ioy and comfort depart in peace render vp their soules into the hands of god cheerefullie meeting the bride-groome and entring with him into his kingdome So then the people loose nothing by 〈◊〉 of the materiall oyle the want thereof being supplyed with exhortations admonitions reproofes consolations prayers and supplications more desired of the sicke and more auaileable for the sicke And thus much of extream vnction and the other forged Sacraments whereof some wanting the outward signe some the spirituall grace signified some the word of institution some the promise annexed and all of them the commandement of Christ and testimony of the scripture we cannot admit them for any Sacramentes and so we conclude that there are only two Sacraments of the Church vnder the Gospell which are Baptisme and the Supper of the Lorde The ende of the first Booke THE SECOND BOOKE of the Sacrament of baptilme being an honorable Badge of our Dedication to Christ containing the true doctrine therof overthrowing the errots of the church of Rome and deliuering the comfortable vse of this Sacrament to all the people of GOD. CHAP. 1. Of the Word Baptisme and what it is HItherto we haue spoken of the Sacraments in General togither with the partes vses and number of them now we come to the first sacrament which is Baptisme being an Honourable badge whereby we are dedicated vnto Iesus Christ This word in Scripture hath many significations First in the natiue and proper signification it signifieth to dippe to diue and plunge vnder water as Mat. 3 16. Iohn 3 22 23 Act 8. 38 39. Secondly to cleanse and wash any thing with water euen when this sacrament is not administred as Mark. 7 wher it is said the Pharisies did not eat except first they washed So Heb. 9 x the old tabernacle did consist in washings Thirdly it signifi th the Crosse afflictions myseries persecutions and inward vexations of the spirite as Luk 12 50. where Christ saith I must be baptized and how am I grieued 〈◊〉 I be baptized And 〈◊〉 12. 22. Are ye able to drinke of the cuppe that I must drinke of and be baptized with the baptisme that I shal be baptized withall Fourthly it is taken for a liberall and plentifull distribution of the graces and gifts of God as Act. 1 5. Iohn baptized with water but ye shal be baptized with the Holy-ghost within these few dates that is ye shall receiue a greater measure of the gifts of God then ye haue done before Fiftly the word is taken for the doctrine of Iohn which he deliuered before he administred the Sacrament of baptisme as Act. 18. 25. Where Apollos is said to be an eloquent man and mighty in the scripture knowing nothing but the baptisme of Iohn Lastly it is taken for the whole worke and action of the sacrament of baptisme as Math 28 19. Go vnto all nations teach and baptize them and in this last sence we are now to speake of it Let vs therefore see what this Sacrament is Baptisme is the first Sacrament whereby by the outward 〈◊〉 of the body with water once into the name of
and receiued circumcision as the Apostles said to the Iailer humb'ed vnder the mighty hand of GOD and desiring to be instructed in the way of saluation Beleeue in the Lord IESVS CHRIST and thou shalt bee saued and thy whole houshold So the 〈◊〉 testifieth the like of Zacheus when hee had once receiued CHRIST into his house nay which is more into his heart then Iesus said vnto him This day is saluation come vnto this bouse for-asmuch as he is also become the sonne of Abraham Thus when the Sunne of rightcousnesse shineth vpon the head and maister of the family the beames thereof by a gratious influence beginne to comforr and concerue all the rest in the house like the precious oyntment vpon the head of Aaron that ranne downe vpon the beard and descended vpon the borders of his garmentes or like the dew that falleth from heauen vpon Hermon and the Mountaines of Sion which goeth downe into the vallies and maketh all the plaine countrey fertill The knowledge of this point offereth diuerse profitable vses to our consideration and consolation First it is the duty of all those that are within the couenant to giue their bodies to be washed and to receiue that washing in the face and presence of the Congregation Let such as are of yeares desire and craue this Sacrament let them claime this priuiledge let them demaund to be baptized according to the example of the Eunuch Act. 8 so soone as he was instructed in the faith of Christ by the preaching of Phillip as he came to a certaine water he saide of his owne accord See heere is water what doth let me to be baptized And to the same purpose Act. 22 Ananias stirreth vp Paule to this duty saying Why 〈◊〉 thou Arise and be baptised and wash away thy sinnes Secondly this condemneth the blinde ignorant and superstitious practise of baptizing belles practised in the church of Rome whereof now they begin to be ashamed and seeking fig-leaues to couer their shame they say they were not baptized but onely hallowed and consecrated to holy vses as Bellarmine betaketh himselfe to this shift as to a place of refuge Lib. 4 de pon Rom. cap. 12. Where the Cardinall confesseth that the people call their solemne blessing and sprinkling with holy-water the baptisme of belles And indeede what can it else be called and accounted They giue names vnto them as to their children they haue God-fathers appointed vnto them as children haue when they are baptized and confirmed they haue new garments put vpon them as the persons baptized among them like wise haue it is also permitted onely to the By shops suffragan who exacteth great summes of money for the baptizing of belles they ascribe to them a spiritual power against stormes and tempests against thunder and lightning against windes and euill spirits Lastly they sprinkle them with holy-water blesse them crosse them and so horribly corrupt this Sacrament of baptisme Yea Durand a principall schooleman not in the schooles of the prophets but of the papists a fit teacher of such schollers setteth out solemnly the praises of belles making them publike preachers and driuers away of deuils But the deuils are not feared and fraied away by fight of crosses by sprinkling of water by sound of belles and babies This kinde goeth not out but by fasting and prayer as our sauiour teacheth And the Apostle willeth euery Christian to take vnto him the whole armour of God that he may be able to resist in the euill day Stand therefore hauing your loynes grided about with verity and hauing on the brest plate of righteousnesse the shield of faith the sword of the spirit the preparation of the Gospell of peace and the grace of prayer in the spirit Heere is the vniuersall armour of God heere is the compleat furnishing of a Christian Souldier heer is perfect direction giuen to vnderstand and to withstand the assaultes of the deuill but among these wee haue neither the signe of the crosse nor the hallowing of belles nor the sound of such preachers and therefore they are no part nor parcel of spitituall armour to surnish vs to goe into the fielde against the enemies of our saluation For euill spirits which fightagainst the soule are not driuen away by hallowing of belles If then there were euer prophanation of Baptisme this may iustly bee iudged to bee one of the most vile and miserable corruptions thereof to bee detested of all true hearted Christians that grone vnder the burden of them Thirdly we may see the great loue of God to all beleeuers seeing he vouchsafeth not onely to bee their God but the God of their seede after them as God himselfe promiseth to Abraham Gen. 17. I will make my couenant betweene me and thee and thy seede after thee in their generations I will be their God walke before mee and be thou vpright And ought we not to walke in the vprightnesse of our heart before this mercifull and all sufficient God Who thus aboundesh in kindenesse toward vs and the fruite of our body Let vs returne vnto him loue for his loue who loued vs first Lastly this teacheth that infants are to be baptized and haue as great right and interest in this Sacrament as they which be in yeares able to make confession of their faith Of which we will intreate in the chapter following where we will proue this truth by testimonies of the scriptures and maintaine it against the Anabaptistes and other heretiks that condemne the same Chap. 7. That Infants are to be baptized ALthough it cannot appeare vnto vs that infantes and new borne babes brought to be baptized haue actuall faith but rather is like they want the habit of faith which haue not the vse of vnderstanding vnlesse God extraordinarily work it which lieth not in vs to iudge of yet wee baptize them and admit them to this sacrament which we doe vpon very good grounds and susficient reasons First therefore we wil proue by euident demonstration out of the scriptures the doctrin of childrēs baptisme to be conformable to the Iewes circumcisiō agreeable to the practise the Apostles allowable by the wordes of Christ answerable to the custome of the primitiue church reasonable in it selfe profitable to the infants auaileable by the ordinance of God and very comfortable to all christian parents Secondly we will maintaine this assertion against the obiections and arguments of the Anabaptists and other aduersaries that haue crossed and contradicted this truth Lastly we will shew what euident and necessary vses may be gathred from hence for the strength of faith and the increase of our obedience Touching the first that the baptising of infants is waranted by the word of God I will make it appeare by sundry reasons We see in the old testament that all males by expresse commaundement were willed to be circumcised the eight day If God made infants partakers of
and the wine to be poured out to be distributed among sundry communicantes The last action of the minister is to distribute the bread and wine and giue them into the handes of the people 〈◊〉 CHRIST did not offer them vp to God 〈◊〉 deliuered them to his Discipies All these being workes to bee done and performed by the Minister in the administration of this Sacrament do note out the actions of GOD the Father sealing vppe his sonne vnto vs as wee shall see afterwarde when wee come to the inward parts Now let vs enter into the consideration of the vses of this parte Are these the actions commaunded in the word executed by CHRIST and to be performed by the Minister Then we see that such as are set apart to deliuer this sacrament are not consecrated and appointed priestes of the new testament to offer vp an vnbloody sactifice for the quicke and dead as the church of Rome teacheth and practiseth They are commaunded as ministers of God to deliuer the outward signes to the people not as priestes to offer them to God the father they are appointed preachers of the gospell not priests of the law which were to abolish the priesthood of Christ. Wherefore we must detest the blasphemy of these shamelesse shauelings that teach the priest to bee the maker of his maker and that he which made them gaue them power and authority to make him 〈◊〉 so after a sort preser themselues being the sacrificers before christ who is the sacrifice thēselues being the creators before Christ the creature themselues the makers before christ being made of them Thus these sacrificing priests are not ashamed to speake and to bray aloud Secondly if the minister be an outward part of this sacrament then it belongeth not to priuate persons to deliuer it to others nor to take it to themselues and deliuer it to themselues when or where there is no Minister They may indeede apply to themselues the outward signes they may eat the bread and drinke the wine and in respect of the sacramentall rites doe as the Minister doth yet for that they do it without a calling it is not a due administration but a true prophanation of this sacrament of the supper For let vs a little insist vpon the similitude beforestood vpon if the keeper of the Princes broad seale be not in the way or for the present bee not to bee gotten shall any man presume to take it where it lyeth without direction and without commaundement sucha one woorthily beareth his punishment whosoeuer he be In like manner 〈◊〉 one should earnestly desire the sacrament of the body and blood of Christ and euen faint in soul for the fruition of it finding himselfe in his longing affection able to take it himselfe 〈◊〉 the assistance of another yet euery one must consider his gifts his standing his calling and place wherin God hath set him he hath not committed to priuate persons the administration of the sacraments they may not baptize their children they may not meddle with the Lordes supper no more then common subiects may take the 〈◊〉 seale if the keeper be not in the way Against this 〈◊〉 truth two thinges of importance may be obiected which I purpose to preuent before I proceed any farther For first this doctrine seemeth not to agree with that maxime and principle which 〈◊〉 we haue resolued vpon namely Accedat verbum ad elementum fit 〈◊〉 that is Ioyne the word of institution to the outward signe and there is made a sacrament Secondly it seemeth to leaue sicke persous without comfort in their harts and peace to themselues if for want of a publicke minister themselues may not supply that want and giue vnto themselues this Supper These are the two obiections pretending and intending that priuate persons may at some times vpon some occasions haue some right and interest in despensation of the Sacraments Touching the former poynt being a ruled case of Saint Augustine that if the signe be 〈◊〉 to the word a Sacrament is ordained we doubt not to 〈◊〉 the rule vndoubtedly to be true being truely and rightly vnderstoode For the meaning is if there be an outwarde signe which is the matter and a worde of institution which is the forme of the sacraments the essence of them is fully finished as if there bee the matter and forme of an house we conclude rightly there is an house Howbeit we presuppose ther was a builder of the house to prepare the matter and to order the forme So the former principle doth presuppose a minister to deliuer and a receiuer to receiue the sacrament otherwise we shall also warre vnder the ensigne of our enimies vnawares who hold it to be the supper of the Lord albeit there be no eating no drinking no receiuing thereof If therefore in the constitution of a sacrament the institution of Christ touching taking eating and drinking must be obserued then wee see that more is required then the signe and the word in the work of the sacrament Againe touching the obiection of the sicke who seeme to be wholy left in distresse and discomfort if they may not lawfully administer the Supper to themselues I answere it was an auncient practise of the Church to carry the sacrament vnto the sick besides albeit in extremity of sicknes the minister be wanting we leaue not the sick without counsell and comfort For this we teach this we are readye to maintaine this we would haue all beleeuers in health and in sicknesse to recall and remember that if they 〈◊〉 beleeue that the Lord Iesus had suffered death vpon the crosse for them if they 〈◊〉 apply vnto themselues his precious merits for their redemption if they 〈◊〉 remember the benefits of his 〈◊〉 passion with all thanksgiuing and if they truely repent them from the bottome of their harts of all their sins they do eat and drinke effectually and to their soules health profitably the body and blood of Christ our sauiour although they doe not receiue the sacrament with their mouth This serueth to comfort the weak and to keep them within the lifts and limits of their proper calling Lastly seeing the former actions of the minister are done plainely in the sight of all it is the duty of euery one to giue diligent heede and to haue weighty consideration of these outward ceremonies by the meditation thereof to confirme their faith and to make the outward workes to further the inward graces For they are offered to our sences not that we shoulde rest in them but that our weaknes by them shoulde be helped and we by them lift vp in our harts to thinke vpon greater things Chap 4 Of the second outward part of the Lords Supper HItherto of the first outward part of the Lords supper to wit the minister now we come to the word of institution and promise annexed or contained therin which are the second
the shewes of wine he is not personally locally carnally corporally naturally really substantially and sensually present in the Sacrament The question is not whether the wordes of christ be true for they are knowne confessed and beleeued so that as he is the truth so all his wordes are wordes of truth neither is the question whether the Sacrament bee a bare signe or bare figure we say Christ is truely represented sealed and exhibited neither is the question whether God'bo omnipotent and almighty this is a part of our faith and an Article of christian beleefe neither is the question simplye of the presence of Christ whether he be truely and vndoubtedly present in the Sacrament of his last supper we acknowledge and receiue as much But the whole question is of the meaning and vnderstanding of the words of institution and of the manner of his presence Wee confesse and teach the people committed vnto vs that christs body and blood are truely verilie and indeede giuen vnto vs that we truely eat and drinke them that we are releeued and liue by them that we are made bone of his bone that Christ dwelleth in vs and we in him yet we say not that the substance of bread and wine is abolished or that christs bodie discendeth from heauen or is groslie and corporally present in the sacrament we are taught to lift vp out hearts to heauen where christ sitteth at the right hand of God the father and there to feede vpon him But he ere is the state of the question and controuersie betweene vs. The church of Rome teacheth that after the wordes of consecration the bread and wine are abolished and the body and blood of christ come in place so that they make them corporally 〈◊〉 not onely in the sacrament to bee eaten with the mouth but in the pixe in the Masse and in their solemne processions where is neither eating nor drinking Yet Berengarius in his recantation was taught to saie and forced to subscribe that Christ is in the sacrament sensible or sensually is touched with the singers diuided broken rent with the teeth and not onely the accidents More ouer they make it to be eaten not onely of euill men but of beasts and to fill vp the measure of blasphemy to be cast out into the draught as some of them haue taught and affirmed Thus then the difference standeth betweene vs they hold that christs body and blood are carnally eaten of wicked men without faith of brute Beastes without reason but wee denye that CHRIST is thus present in the Sacrament for his body cannot bee vnder so little a quantity of bread and Wine besides it is impietie to 〈◊〉 that the person of CHRIST or his bodye and bloode can bee truelie receiued of Dogges 〈◊〉 and Mise be chewed with the teeth swallowed downe the throat digested in the stomacke and be cast out into vncleane places This we deny this we doe not beleeue this wee abhorre and detest from the bottom of our hearts What is it then we teach and professe We deny that the body and blood of Christ are carnally contained vnder the shews and shadowes of bread and wine we deny them to be eaten and drunken ofwicked men or vnreasonable creatures we deny that they are truely and properly both in heauen and on the earth in pixes and on the 〈◊〉 These are meate for the mind not for the mouth for faith not for the teeth for our beleefe not for the belly This carnall eating of Christ is confuted and conuinced by many reasons First Christ sate downe at the Table and the Disciples with him afterward he tooke bread gaue thankes brake it gaue it and said This is my body likewise he tooke and gaue the cup and sayd Drinke ye all of this whereby we see when the Apostles receiued the Sacrament Christ sate at the table with his true body but the body which they tooke sate not at the table therefore they tooke the signe of his body Likewise the blood which they receiued was not in the body which sate at the table therefore it vvas not properly Christes blood vvhich was not as yet really and actually shed The same body could not sit at the table not sit at the table the same body could not be in their handes and out of their handes the blood of Christ could not be out of his veines in the cup and in his vines within his body hee could not sit visible at the table and bee inuisible in the mouthes and bellies of the 〈◊〉 Wherefore the reall presence bringeth with it real contradictions which cannot stand together Secondly the end of the Lords supper is to call his death to a continuall remembrance as Luk. 22. Do this in remembrance of me and the Apostle 1 Cor. 11. Ye shew the Lords death vntill he come Now to what end should we neede the remembrance of Christ if he were corporally present in the sacrament if he were taken in the hands if he were holden in the mouth if he were eaten with the 〈◊〉 And to to what purpose should we shevv the Lordes death till he come if he come 〈◊〉 and be present bodily in the sacrament Besides the wisest a nong the Phylosophers teach vs that sence is of thinges present but remembrance is of such thinges as are absent as hope is of such thinges as are to come not seene and this the Apostle teacheth Thirdly Christ receiued a true body withall the naturall properties of an 〈◊〉 body like to vs in all thinges sinne onely exc pted and is therefore called the sonne of 〈◊〉 the sonne of 〈◊〉 the sonne of man our brother partaker of flesh and blood hee is said to haue taken vpon him the seede of Abraham and not the Angels nature to be visible Luk. 24 39 Behold my hands and my feete for it is I my selfe 〈◊〉 me and see for a spirit hath not flesh and bones as ye see me haue For if he may be in many places together in some place visible and in some inuisible in some to be handled in others nor to be handled hee can haue no true body of a true man And if this were not a strong reason It is not felt and seene therefore no humaine body the Disciples might haue answered vnto Christ why doest thou bid vs behold thy hands and see thy feete and handle thy body and thereby to try thy humanity seeing thou hast a body which cannot be seene touched or handled Fourthly christ hath left the earth with his bodily presence and is 〈◊〉 vp into he 〈◊〉 farre aboue all principalities and powers and is sit do vne on the right hand of his father as Act. 1. While they beheld he was taken vp And Mar. 16. After the Lord had spoken vnto them he was receiued into heauen and sate at the right hand of God So Act. 3. Whom the heauens must containe vntil
like the bitter and cursed waters making tryall of the suspected wife wherupon the counsell of wormes determineth that If any monasterie be suspected of theft let him bee purged by the taking of the sacrament Thus Sybicon Byshop of Spire in the counsell of Mentz did by it purge himselfe of adultery about the yeare 1100 an vse neuer intended by the spirite of God nor practised by anie of the Apostles to institute it to discouer secretes Likewise somtimes it is taken to be good against inchanters and inchantments sometimes to bee good for the remedy and recouery of sickenes to deliuer soules out of purgatory to preserue from the plague to saue cattell to cure the feuer to recouer again things lost to take away tooth-ache to cleere the eyes and what not All these fancies and supposed ends of this Sacrament agree not with the institution of christ nor with the former vses set down which now we come to handle and to proue out of the doctrine of the Apostles themselues Touching the first and principall end that is the remembrance meditation and shewing forth the death of christ with all thanksgiuing this he commaunded to vs at his last 〈◊〉 from vs which ought much to stick in our minds because the last words of a deare friend ready to part from vs do often times leaue behind both deepe impressions and deuout affections in vs. Indeede when we read of the passion and death of christ it doth not much moue vs to heare it opened and expounded it moueth in a farther degree but more then these to haue before our eies a visible representation of the crucifieng of christ in his last supper doth moue vs most of all The institution of this Sacrament hee did in wisedome reserue till the approaching of his death that we might not forget him when he is gone from vs. So god the father after the vniuersal flood drawning the whole world for a remembrance of his mercy in deliuering Noah and his family from the waters and of his promise made neuer to destroy it so againe left to them and al posterity the 〈◊〉 bow When he had iustly smitten the first borne of the Egyptians and gratiously saued the first borne of Israel he commaunded Moses to sanctifie to 〈◊〉 al the first born that first openeth the womb to remember the day in which they came out of the land of Egypt When he had miraculously fed the Israelites with Manna from heauen that men did eate Angels food he would haue a golden pot ful of it to be reserued in the Arke of remembrance for the better remembrance of so great a work So likewise being deliuered by the precious bloode of christ from the floods of sin 〈◊〉 haue gone ouer our heads and eased of the heauy burthen that pressed downe our hearts we haue receiued baptisme to keepe vs in remembrance thereof that wee are ciensed from the filthynes of sin Again being nourished with christs body crucyfied his blood shed for vs we are coÌ„manded to vse this mistery to continue an holy remembrance of his death and passion to our endlesse comfort This end to wit to be to vs a remembrance of Christes sacrifice on the crosse is taught by the Apostle So often as ye shall eate of this bread and drinke of this cup ye shew the lords death till he come In like manner the Euangelist Luk of the bread he saith Do this in remembrance of me and of the cup Do this as oft as ye shall drinke it in remembrance of me by declaring his death And we declare the Lords death when we publikely confesse with our mouth and beleeue with the heart that our whole hope and affiance for life and saluation is surely set in the Lords death that we may glorifie him by our confession and exhort others by our example to glorifie him because his death is our life his passion is our saluation his suffering is our reioycing We our selues are the principall and proper causes that he was torne and tormented our sinnes wounded him we our selues crucified him we euen we were the causes for he was chastised for vs that by death he might deliuer vs from death and from him that had the power of death Our euill motions our vile thoughtes our corrupt wordes and our sinfull works did set on worke Pontius Pilate Herod Annas Caiphas Iudas the Gentiles and the Iewes who were but instruments as the crosse nailes the hammer and spear these were as our seruants and workemen in the euill action of his crucifieng Wherefore to speake the truth not Sathan the tempter not Iudas the Traytor not Caiphas the highpriest not Pilate the chiefe iudge not the Iewes that conspired against him not the false witnesses that accused him not the band of men that scorned him not the passengers that nodded their heads at him not the souldier that pierced him not the executioners that railed and nailed him on the Crosse are so much to be accused and reproued for his sufferings as we we I say our selues and our owne sinnes Not that we can excuse those cursed instrumentes that crucified the Lorde of glory who shall receiue according to their workes when they shall see him whom they haue pierced but to teach vs chifely to accuse and condemne our selues We bound him with cords we beate him with rods we buffeted him with fistes we crowned him with thornes wee reuiled him with our mouthes we railed at him with reproches we nodded at him with our heads we thrust him through with 〈◊〉 we berraied him with a kisse we pierced his hands and feet with nailes we crucified him betweene two theeues wee condemned him through false witnesses we poured shame and contempt vpon his person we iudged him as plagued and smitten of God For inasmuch as our fâ—lts and offences procured these things to be done vnto him we were the doers of them and the dea'ers in them And surely then we are profitably grounded in the doctrine of the passion of Christ when our haits cease to sinne and we are pricked with an inward griefe of those great and grieuous transgressions whereby as with speares we pierced the side and wounded the very soule of the immaculate lambe of God as Ioh 3 Who so sinneth neither hath seene him nor knowne him And the prophet 〈◊〉 teacheth chap. 53. He was wounded for our transgressions he was broken for our iniquities the chastssement of our peace was vpon him and with his stripes 〈◊〉 are healed the Lord haih layd vpon him the iniquity of vs all Seeing then christ was slaine for our sins let vs kill sin in our selues seeing he dyed for vs let vs labour that sin may be dead in vs seeing he was crucified for vs and our saluation let vs crucifie our owne Instes that they raigne not in our mortall bodies seeing his hart was pierced with a speare let vs haue our hearts thrust through pierced
like vnto him in regarde of this naturall body yet they are not indued with his heauenly spirit they haue many 〈◊〉 through him but they want such as accompanie saluation chap. 14. Of the third vse of the Lordes supper THe third vse of the Lordes supper is a spirituall communion aud growth with our brethren to bee one bodye with them flowing from the communion which we haue with Christ. For as the vnion betweene brethren and sisters of the same bloode and of the same flesh springeth from the neer coniunction they haue from father and mothers as from a fountaine and as the vnity and concord among seruants of the same society ariseth by meanes of the same maister so the faithfull that haue communion with christ haue likewise communion one with another This Paul testifieth euidently writing to the Corinthians We that are many are one breade and one body because we all are partakers of one bread This is to be vnderstood of that communion and fellowshippe which the members haue one with another who receiue food and norishment from the same table therby professing themselues to be of the selfe same family and houshold Besides by the vniting together of many graines is made one bread of many clusters of Grapes one wine is pressed out so out of many members groweth vp one body of the church which is the body of christ This maketh much to the reconciling renueing and maintayning of friendship that we are all partakers of one bread made of many cornes and 〈◊〉 of the same cup of wine made of many clusters as the Apostle setteth downe 1. cor 11. Wee are all made to drinke into one spirit Wherfore we are not onely to look to our vnion with christ but also our ioyning our selues with them who are of the same misticall body be they neuer so many that receiue with vs this holy supper in respect whereof this sacrament hath bin called a communion Now let vs consider what vse may be made heereof to our selues Is this one end of the institution of christs last supper to lay before vs our communion one with another then what gifts soeuer we haue receiued from christ wee must imploy them to the benefit and good of others If god haue giuen vs knowledge we must vse it io instruct the ignorant if the gift of zeale we must applie it to kindle and stir vp others to remember from whence they are fallen if faith and sanctification we must bestow them to the gaining and winning of others if the outward thinges of this life and this worlds good we must communicate them to others according 〈◊〉 their want and out wealth their pouerty and our plenty The candle hath receiued light not for it selfe but for others The trees bring forth fruite the clouds drop downe raine the fountaines send downe water the Sun shiaeth the earth flourisheth the Bee gathereth the beast laboureth to profit others And wherefore haue we all receiued moysture from the root light from the sun fruit from the tree water from the fountain euen life from Christ but to impart it to others as freely as we receiued This is taughtvs in many placs Let euery man as he hath receiued the gift minister the same one to another And in another place The manifestation of the spirit is giuen to euerie man to profit withal god hath tempred the body together least there should be anie diuision in the body that the members might haue the same careone for another So then the gifts that we haue receiued of vnderstanding wisedome zeale exhortation reprehension and whatsoeuer gifts externall internall or eternall let vs consider that we are stewards not maisters of them and therefore must render and giue an account vnto the author and giuer of them when he shall say Giue an account of thy stewardshippe for thou mayest bee no longer Steward Againe is the Lordes supper the bond of charity and doth it put vs in mind of our communion with the saints fellowship which one hath with another then all such as receyue the same doctrine imbrace the same religion and 〈◊〉 at the same table must be vnited in Christian loue gentlenes meeknes and patience one towarde another supporting one another bearinge the burthan one of another being alike affected and disposed guided by one spirit nourished by the milke of the same word acknowledging one 〈◊〉 professising one faith liuing in one bodye walking in one callinge looking for one kingedome worshipping one Lorde meeting at one Supper and washed with one Babtisme for our ' regeneration and sanctification according to the saying of the Apostle Eph 4. Walke worthy of the vocation whereunto ye are called endeuouring to keeepe the vnity of the spirit in the bond of peace there is one body and one spirit euen as ye are called in one hope of your vocation There is one Lord one faith one baptisme one god and father of all which is a boue all and through all and in you all And in the same epistle to the Philippians If there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercy fulfill my ioy that ye be like minded hauing the same loue being of one accord and of one iudgement that nothing be done through contention And Luke Act. 4. describing the notes of the Church of Christ saith The whole multitude of them that beleeued were of one heart and one soule neither any of them said that any thing of that which he possessed was his owne but they had all things common Let vs acknowledge our selues to bee fellowes of one houshold and members of one body and euermore bring with vs this fruite of loue to the lords Supper otherwise we shall neuer be the Lords ghuests If bretheren that are the children of the same father malice and maligne one another will not the father be angry And if one fellow-seruantes brought vp in one family fall together by the eares will not their maister be displeased and offended Seeing then God hath vouchsafed to call vs his children to admitte vs into his house to nourish vs at his owne table and to preserue and reserue vs to his heaueuly kingdome hee will take from vs all these priuiledges and 〈◊〉 if wee be hatefull and hating one another and deale with vs not as with his own children but as with his vtter enemies Thus much of the third and last end of the Lords Supper Chap. 15. 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 al worthy receiuers hath hitherto bene sufficiently declared now it followeth to set downe the way and means how we may come 〈◊〉 For the whole fruit of this Sacrament standeth in the right partaking thereof The right manner standeth in preparing ourselues to come and
O father art in me and I in thee that they also may be one in vs. He ereunto commeth the saying of Paule Ephe 3. Christ dwelleth in our hearts by faith Like wise Act 13. Byhim euery one that beleeueth is iustified that is absolued and discharged And Iohn 3. so many as beleeue in him shall not perish but haue euerlasting life Thus we see our fellowship with christ is from the spirit and by our 〈◊〉 The spirit is the principall worker faith is the meanes and the instrument Neither must this comunction seem vnto vs impossible throgh the great distance and distinction of place We see the sun daily with oureies which though it be scituate in the heauens and seperated from vs in place communicateth his effect and power vnto vs that dwell vppon the earth neither doe we maruell thereat and yet is the sunne but a creature subiect vnto vs and distributed to all the people vnder the whole heauen to serue their vse Shall not Christ then the sonne of righteousnesse make vs truely partakers of his flesh by the vnsearchable power of his spirit and the supernaturall gift of a liuely faith who can as easily ioyne together things farre off as those that are nigh Are not the faithfull seuered in place and scattered through the world ioyned as neerely together as the members are to become one body where of Christ is the head As the Apostle teacheth That which we haue seene heard declare we vnto you that ye may also haue fellowship with vs and that our fellowship also may be with the father with his son Iesus Christ. We see this like wise lively laid out before vs in the estate of 〈◊〉 though the husband and wife be sundred for a time and separated one farre from another yet the band of matrimony doth so ioyne and vnite them that the wife is one flesh with her 〈◊〉 albeit he be a thousand miles distant from her so is it betweene Christ and the faithfull he loued the church and gaue himselfe for it and they are members of his body of his flesh and of his bones which coupling and combining together with Christ is wrought as we haue shewed by the spirit principally by faith instrumentally by both most effectually We need not therfore any carnall and bodily presence of Christ to ioyne vs to him seeing it is truely and certainely perfourmed by these meanes whereby we grow to a perfect man in him For as the Sunne is more comfortable to the world by his refreshing beames and sweete influence being absent then if his naturall body and compasle lay vpon the earth so the flesh of christ being in the glory of his father much more comforteth and refresheth our soules and bodies by his heauenly grace and spirituall influence then 〈◊〉 he were present fleshly before our eyes And as the Sunne not discending from heauen nor leauing his place is not withstanding present with vs in our chambers in our houses in our hands and in our bosomes so christ being in the highest heauens not comming downe nor forsaking his glorious habitation yet neuerthelesse is present with vs in our congregations in our heartes in our praiers in our meditations and in the sacraments But of this we shall haue occasion to speake more in the chapter following and we haue already spoken of it in the former bookes Chap. 10. Of the third inward part of the Lords Supper THe third inward part is the body and blood of christ that is the body of our Lord deliuered vnto death for vs and his blood shed for the remission of sinnes and consequently whole christ This is the chiefest part of this sacrament For the bodie and blood of Christ are thus made and separated to be the liuelie meat of our soules and haue that force and efficacy of 〈◊〉 in our soules which bread and wine haue in our bodies This is the cause why Christ often calleth himselfe the bread of life Ioh. 6. I am that bread of life this is that bread of life vvhich commeth dovvn from heauen that he vvhich eateth of it shold not dye I am that liuing bread if any man eate of this bread he shall liue for euer Thus euery receiuer is giuen to vnderstand that as God doth blesse the bread and Wine in his Supper to preserue strengthen and comfort the body of the receiuer so Christ apprehended and receiued by faith doth nourish vs and preserueth body and soule vnto eternall life Hee died in the flesh that he might quicken vs and he poured out his blood 〈◊〉 hee might clense vs from our sinnes Wherefore whensoeuer as the Lordes ghests we see the bread on the Lordes table we must set our mindes on the body of Christ when we behold the cup of the Lord we must thinke vpon the blood of christ when we looke vpon the bread broken and the Wine poured out we must consider how the body of chirst was pierced punished crushed crucified torne tormented and his blood poured out for our sakes when we feele that by bread our bodies are nourished and strengthned and by the wine our vitall spirits are comforted and refreshed we beleeue that by the body of Christ deliuered to death for vs we are fed to euerlasting life and that by his blood poured out vpon the crosse our consciences are sāctified and we fele his quickning power which doth confirme vs in our communion with him Thus is this part of the supper spiritually to bee applyed thus are the bread and wine made a sacrament to vs and not bare signes thus the memorall of christs death is repeated whichalbeit it were once finished on the crosse and now his passion is past long ago yet to the faithfull in regard of the force it is stil fresh and alwaies present Now it is not without cause and good consideration that Christ would haue the bread first deliuered as a signe of his body and then afterward the wine as a signe of his blood seuerally and apart administred because his body and blood are not represented to vs as his humanity now dwelleth glorious in the heauens but as he was offered vp a sacrifice on the crosse his blood being 〈◊〉 out of his body For to the end it may be nourishment to vs it must be crucified For as corne of it selfe is not fit foode for vs vnlesse it bee threshed winnowed ground and baked for vs so is it touching christ he must suffer be crucified and dy that we may liue by him and raigne with him This is the truth which in this point is to be considered Now let vs lay open the vses which of vs are to be learned Is christ the inward part of the Lordes Supper represented by the bread and wine offered to all but rcceiued onely of such as are faithfull then his body is not inclosed in the bread or in the accidents ofbread nor his blood included in the wine or vnder