g TransubstaÌ„tiation ouerthrowne whatsoeuer ouerthroweth the nature and vse of a Sacrament is not to be admitted but omitted neyther to bee receiued but reiected But transubstantiation ouerthroweth and ouerturneth both the nature and vse of a Sacrament and therefore not to be admitted and receiued into the Church For touching the nature of a Sacrament it is confessed h Iren. lib. 4. contr haer cap. 34. that it consisteth of two parts the one earthly and the other heauenly but if after the words of consecration the bread and wine are transubstantiated into the body and blood of Christ then the signe is taken away the element is ouerthrowne the materiall part is abolished and consequently the nature of a Sacrament is ouerturned And touching the vse of a Sacrament there must be an analogy and proportion betweene the signe the thing signified As in Baptisme the element of water washeth and purgeth the bodye so the Holy-Ghost through the blood of Christ cleanseth and sanctifieth the soule Likewise in the Lords Supper as the Substance of bread and wine receiued strengtheneth and comforteth the body so Christ i Ioh. 6 33. receiued by faith nourisheth feedeth the soule The very true principall vse of this Sacrament is to confirme our faith that as surely as those earthly creatures taken and applyed feed our bodies to a bodily life so the body and blood of Christ receiued and applyed by faith feed our soules to eternall life And do not all the faithfull feele a sweete comfort so often as they come to the Lords table by this similitude agreement to consider and know assuredly that as the substance of bread serueth to nourish and doth feede our bodyes so Christ doth feede our soules But if wee must beleeue that the substance of bread and wine is changed cleane gone that nothing remaineth but accidents where is this comfort and consolation How can wee bee assured and strengthened that as our bodies are nourished with the materiall elements so in like manner our soules by feeding on Christ Wherefore while they take away the substance of bread which should nourish the body the nature and vse of the Sacrament is destroyed and wee are spoyled of the comfort of our hearts and strengthning of our faith which wee should haue by this notable comparison and resemblance of the parts So then if wee would receiue comfort in comming to this Communion wee must retaine the substance of the signe as a staffe to stay vp our faith that it do not faile Lastly seeing God giueth vnto vs outward signes of his grace it serueth to teach vs that wheresoeuer and among whomsoeuer God continueth his signes he purposeth to bestow vpon them the things signified by the signes on the other side where God denyeth the meanes he also denyeth the thing wheÌ„ he taketh away the sign he taketh away the grace also This we see in the Turkes and Sarazins because he denyeth vnto them saluation hee taketh from them the seales and assurances of saluation and because he refuseth them to be his Church hee vouchsafeth not vnto them the prerogatiues and priuiledges of his Church Thus it falleth out in the preaching of the word vpon those whom God determineth to saue and to bestow vpon them the guift of faith whereby they are entred into the kingdome of heauen hee sendeth vpon them his word and causeth it to be preached vnto them but when he will not shew mercy but leaue a people in their miserable estate and condition he withdraweth the Ministry from them as we see in the Acts of the Apostles Chap. 16. When they were gone throughout Phrygia and the region of Galatia They were forbidden of the holye Ghost to preach the word in Asia and after they were come to Mysia they assaied to go into Bithinia but the Spirite suffered them not Euen as when God will bring a famine vpon a land he with-holdeth the early and latter raine making the heauen to be as brasse and the earth as iron but when he will send plenty and open the windowes of heauen he sendeth a gracious raine and showers vpon the earth so when he will send a famine not of bread nor a thirst of water but of hearing the word of God hee taketh away his word and the meanes of saluation that they shall wander from sea to sea and runne to and fro to seeke the word of the Lord and shall not finde it but faint for thirst If any aske the question wherfore the Lord forbad Paul to preach the word in Asia and to come into Bythinia we cannot assigne this to be the cause that they were vnworthy to haue the doctrine of saluation offered vnto them forasmuch as they were as worthy as the Macedonians to whoÌ„ the Gospell was preached no more vnworthy then the other Gentiles Neither can we say this was the cause that God foresaw how euery one would receiue or entertaine the Gospel that as he saw them ready and inclined to accept of the word or to reiect it so he vouchsafed or not vouchsafed the same vnto them for hee pronounceth openly that he appeared to them of whom hee was not sought and spake vnto them that neuer asked after him Besides this were to ground the cause of saluation vpon our selues which is out of our selues and to ascribe it to our owne merite which is due onely to his mercy We are all by nature the children of wrath and destitute of the guift of faith if there be any willingnesse in vs to obey it proceedeth from the Spirite of God who as he electeth freely so he calleth freely Now that which is spoken of the preaching of the word may also be applied to the vse of the Sacraments When he purposeth to strengthen the faith which hee hath giuen vnto vs hee vouchsafeth the outward signes and seals of his promises that thereby wee should be assured he meaneth to bestow vpon vs the inward grace represented by them He dealeth iustly and vprightly with vs hee hath no purpose to beguile vs and deceiue vs. For they are no bare or naked much lesse false and lying signes but effectual instruments of the Spirite to conuey the mercies of God in Iesus Christ into our hearts and therefore we must bee carefull to vse them conscionably as certaine pawnes and pledges which God hath commended and committed vnto vs that they might be as witnesses of his loue and fauour towards vs. And thus much of the third outward part to wit the signe CHAP. VII Of the fourth outward part of a Sacrament THe last outward paâ—t of a Sacrament is the a The receiuer is an outward part of the Sacrament receiuer which is as needfull as the outward signe We vnderstand and take heere a receiuer in generall for euery one that commeth to the Sacrament whether good or euill godly or vngodly faithfull or vnfaithfull Such a receiuer is likewise a necessary part of the
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
He is punished for our transgressions he is bruised for our iniquities the chastisement of our peace is laid vpon him and by his strâ—pes wee are healed the Lord maketh the punishment of vs all to light vpon him Likewise g 1 Ioh. 1 7. Reuâ—l 1 5. the Apostle Iohn saith The blood of Iesus Christ doth purge vs from all sin And in the Reuelation he addeth Christ hath washed vs from our sins in his blood Whereby we see we are taught to beleeue that wee are pardoned and reconciled to God not through our owne satisfaction not for our owne workes not by our owne sufferings but onely through the death and blood-shedding of Christ Wherefore their Penance is to be acknowledged to bee sacriledge and not accepted as a Sacrament to be iniurious to Christs death not meritorious for our life CHAP. XIX That Matrimony is not a Sacrament THe Councell of Trent vnder Pius 4. sess 8. decreeth a Concil Trid. sess 8. can 1. If any shall say that Matrimony is not truely and properly one of the 7. Sacraments instituted by Christ but was brought in by men into the Church and doth not confer grace let him be accursed Heereby they would seeme to set forth the dignity of marriage aboue vs seeing they lift it vp into the number of the Sacraments of the Church Yet as a lyar seldome agreeth with himselfe they complaine that we too highly magnifie the married estate and themselues cannot abide it in their Clergy because forsooth it is written Be ye holy for I am holy and Rom. 8. They which are in the flesh cannot please God Marriage therefore is too holy an ordinance for their vnholy Clergy inasmuch as they teach in this point b 1 Tim. 4.1.2 3. the doctrine of diuels and are led by the spirite of error that forbid marriage which God hath left free We confesse touching marriage so much as the word of God teacheth vs that it is an ordinance of God instituted before the fall of man while hee was without sinne c Gen. 2.18 and blessed of God who said It is not good for man to be alone let vs make him an helper meete for him This estate Christ did not abrogate and disanull but repeated and confirmed d Mat. 19 16. Iohn 2 1 2. Heb. 13 4. 1 Cor. 6.9.10 not onely by word but by his owne presence and hath left it as a lawfull remedy against fornication and vncleannes We account it an honourable estate of life among all and the bed vndefiled but whoremongers and adulterers God wil iudge and cast into vtter darkenesse where their worme shall neuer dye and their fire shall not be quenched as the Apostle teacheth 1 Cor. 6. Know ye not that the vnrighteous shall not inherit the kingdome of God Be not deceiued neither fornicators nor Idolaters nor adulterers nor wantons nor buggerers nor drunkards shall inherite the kingdome of God Notwithstanding e Reasons why marriage is no Sacrament we cannot cal and account it a Sacrament for diuers weighty reasons and euident causes First seeing it was not instituted by Christ but was from the beginning of the world and therefore it was before the law and vnder the law how can it bee a Sacrament of the new Testament Againe matrimony may be among Infidels vnbeleeuers out of the Church and society of the faithfull For the matrimony of Infidels is lawfull God did institute it for all mankinde The commandement is generall Increase and multiply The Apostle teacheth that if the vnbeleeuing woman will dwell with the beleeuing husband f Grati. in dec c. 28. qu 1. Lumb lib 4. dist 39. he must not put her away for her infidelity and marriage is honourable among all persons Seeing therfore it was before the fall of man before the giuing of the law vnder the gouernment of the law and made honourable among all it cannot bee a Sacrament of the Church of Christ and for the members only of the Church Thirdly it is not common and commanded to all the faithfull for it is not needfull and necessary that all in the Church should be married g 1 Cor. 7.7 Mat. 19 11 12. Euery one hath his proper gift some one way some another And albeit God haue not tyed grace to the Sacraments yet they in some sort h Hâ—w the Sacrâ—ments are necessary for the Church are necessary for the Church and to be partaked of the children of the Church whether wee respect the commandement of God who requireth them or whether we regard our own weakenesse who stand in need of all holy meanes and profitable helpes that tend to the confirmation of our faith Seeing then matrimony is not commanded to all neither serueth to confirme faith it cannot be receiued as a Sacrament Fourthly the Sacraments are ordinances of God applying Christ and his merites to all the faithfull but matrimony is not an instrument whereby God applyeth Christ and all his benefites much lesse is it a common instrument of the common saluation and benefits that all haue in Christ Iesus Furthermore we haue shewed how the Romane Church is contrary to it selfe in this point for our aduersaries cal matrimony a prophanation i Greg. Mart. dis Chap. 15. of holy orders And k Pigghius another saith it is more tollerable for a Priest to keepe many Concubines then to marry If matrimony be an holy Sacrament how should the sacred order of your Priest-hood be prophaned polluted and defiled thereby Lastly it hath no promise of saluation ioyned to it as it ought to haue though it bee lawfull and vsed lawfully in euery Sacrament there must bee likewise an outward signe or element as water in Baptisme and bread and wine in the Lords Supper together with a sanctifying word to warrant it but in this supposed Sacrament there is neither matter nor word therefore no Sacrament Hence it is that Durandus one of their owne Doctours saith that Matrimony in a strict proper kinde of speech is no Sacrament at all The answere that Bellarmine maketh to this last reason is as absurd as their doctrine it selfe namely that the word of institution in mariage is l Bellar. lib. 1. de Matrim c. 6. I take thee which are the words expressing their mutuall consent and that the matter or signe are the parties married For not euery word can consecrate and sanctifie m 1 Tim. 4 5. but the word of God Againe the married persons are receiuers of this pretended and supposed Sacrament so that they cannot be the matter or signe For the signe and the receiuer are two distinct outward parts of a Sacrament so that they cannot be confounded or mingled together as before we declared Chap. 3. The matter cannot be the receiuer the receiuer cannot be the matter The thing receiued cannot be the receiuer the receiuer cannot bee the thing receiued If then the persons married be the receiuers they cannot be the
as the Lord our God shall call Obiection Answere Neuerthelesse will some say we reade not directly that any infants were heere baptized in these places But do we reade that any were excluded And seeing the scripture expresseth all the houshold who shall dare to debar infants Are not they a principal part of the house Besides if the baptisme of children be not to be beleeued because it is not named and expressed wee might with as good reason shut out women from the Lords Supper if any were as great an enemy to the communicating of women as many are to the baptizing of Children seeing we do not expresly reade that they were admitted to the Lords table in the Apostles times Besides by like reason we may say that the Apostles were not baptized because we do not reade it But the argument is weake and nothing worth to argue from not written to not done forasmuch as many things were done which are not written Iohn 20.30 and 21 25. Wherefore childrens baptisme is no humane tradition no apish imitation no ancient corruption of this Sacrament but is grounded on the vnblameable practise of the Apostles which hath the force and strength of a coÌ„mandement Thirdly Christ by his owne example alloweth and approueth their baptisme as we see Mar. 10. when the Disciples rebuked those that brought little children to Christ that he might touch them he said o Mar. 10 13 14 15. Suffer little children to come vnto me and forbid them not for of such is the kingdome of God verily I say vnto yâ—u whosoeuer shall not receiue the kingdom of God as a little child he shall not enter therein Where we are to obserue that he saith not of these only is the kingdome of heauen but of such like infants which shall be in al ages and times of the Church In this act of Christ embracing the Infants brought vnto him and sharply rebuking his Disciples that forbad them we are to consider that he commandeth children to be brought vnto him addeth a reason To such belongeth the kingdome of heauen If any obiect Obiection It is said he imbraced them it is not said he baptized them or if any reply and say that there is no agreement and resemblance betweene baptizing and imbracing I answere Answere he layeth his hands vpon them he prayeth for them hee commendeth them to his Father and saith The kingdome of heauen is theirs All this is a great deale more then to giue them the outward signe For if reason require they should bee brought to Christ why should they not bee receiued to baptisme which is a signe of our vnion with Christ If the kingdome of heauen belong vnto them why should the signe be denied vnto them whereby the doore of entrance into the church is opened Why should we driue them away from Christ whom Christ calleth himselfe Neither let any say these children were of yeares growne vp in age able of themselues to come and repaire to Christ For the Euangelist vseth such * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words as signifie such young Infants as are babes and hang vpon their mothers breasts p Luk 2 12.16 and 1.44 therefore by comming in this place he meaneth to draw neere or to haue accesse Againe they were such as were brought to Christ by q Luk. 18 15. others Luk. 18.15 they were caried in their armes they walked not on their feete and Christ also tooke them in his owne armes Besides heereto agreeth the practise and custome of the primitiue church for no Teacher so profound no Doctor so learned no Writer so ancient which doth not refer the beginning heereof to the r Orig. lib. 5. comment ad Rom. Hieron in fine lib. 3. contra Pelag. August de bap paruuâ— cap. 20. libri de Origen animae precise times of the Apostles Let the Anabaptists and aduersaries of this truth tell vs who was the first author and inuenter of childrens baptisme if they refer it not to Christ who first administred it What was his name if they can tell let them not hide it Let them declare the time when it began Let them shew the place where it was deuised Let them name the childe first baptized and in what assembly or church it was If they cannot do these or any of them let them acknowledge the baptisme of children to be the ordinance of God and not of man warranted both by doctrine of the Scripture and practise of the church Moreouer if there were no writer to auouch this ancient truth yet is it in it selfe very right and reasonable For do we not see and behold daily very babes and infants Å¿ ChildreÌ„ admitted to câ—ppi holds by custoâ—e of the Mâ—nour among men oftentimes among men admitted to their inheritance haue they not liuery and season of land and haue they not the wand or turfe taken into their hands according to the vse of the country or custome of the Manour of which they holde They know not what is done they perceiue nothing what the Lord of the Manour or stewarde speaketh vnto them yet we see among the wisest men in this world this is not thought foolish neither is such an admission called into question but they are afterward instructed what they haue done what they haue vndertaken taken vpon them what seruices and duties they owe what their Lord requireth of them and how they hold their lands Thus they are admitted in their infancy to a temporall inheritance and possession this they hold to the ende of their life and of the validity of such entrance no tenant maketh doubt Why then should it seeme vnreasonable to giue them baptisme the signe of the couenant beeing borne heires of the promise that after they come to discretion they may make vse of it as the rest of the members of the Church They shall vnderstand afterward that which they vnderstand not for the present yet if it please God to take them in mercy to himselfe from the miseries of the world before they know the mystery of their baptisme he worketh extraordinarily by waies best knowne to himselfe the force of their baptisme in their hearts and sealeth vp their engrafting into Christ Iesus If then children haue the white wand deliuered vnto them to assure them of the inheritance which they hold let none deny vnto them the partaking of this Sacrament whereby they are assured of an eternal inheritance howsoeuer for the present time they are not capable of the knowledge thereof Lastly the priuiledges and prerogatiues of children are no lesse then those of elder yeares For infants are a part of the Church of God t Children are Christs sheepe and members of his body they are the sheepe of Christ they are the children of the heauenly Father they are inheritors of the kingdome of heauen they are redeemed with the blood of Christ and engrafted into his body why then should they not beare the marke
and large possessions and make them for want of instruction and information in the waies of God the children of hell If we do no more but feed them and giue them meate and drinke what do we for them which we do not for the Oxe and Asse Or if our chiefest care be to cloth theÌ„ well and to apparell them warme what do we r 1 Tim. 5 8. which the Turks and Infidels do not as well as we Haue not they as great a portion in this as we but our obedience to the wil of God and duty to our children must exceed theirs if we will enter Å¿ Mat 5 20. into the kingdome of heauen Whereby we see that they are greatly deceiued who when they haue made honest prouisioÌ„ for the sustenance and sustentation of their children in this world will say they haue done their part although they haue not taught them to know God these haue the greatest and chiefest account to make for their soules Now if this be a greeuous sinne to neglect the teaching of our children the feare of God then they increase and double their iniquity who by their corrupt example do leade them into euill and so murther their soules For children in stead of godly and religious instruction do oftentimes heare their fathers sweare swagger lye taile blaspheme and slander see them deale deceitfully and vniustly and marke their walking in euery euill way making their houses as it were an image and representation of Hell it selfe by practise of all manner of abhominations leading thereunto Lastly this doctrine is very comfortable vnto children Vse 8 themselues For howsoeuer they canot know or remember then owne baptisme yet they are to consider that they liue in a Church and among a people where infants are ordinarily baptized and sealed with the signe of the couenant of God Besides it is and euer hath bin A laudable customâ— of the Churâ—h whom God-fathâ—rs and God mothers of ancient time a laudable custome in the Church to haue special witnesses men of credite and estimation of euery childes and infants baptisme whom commonly wee call God-fathers and God-mothers The steps of this truth may be traced out if we consider u 〈◊〉 â— 1. â— â— what the Prophet Esay saith Chap. 8. where he declareth that so soone as his wife had borne him a son he gaue him his name which was done at circumcision and tooke two Parâ—nts no 〈◊〉 witnesses of thâ—â— ownâ— châ—ldrens baptisme faithfull witnesses Vriah and Zechariah to testifie the circumcision of his sonne and the solemne giuing to him of that name in the presence of the congregation And howsoeuer Vriah walked not with a right foot but turned aside from the pure worshippe of God to set vp the Idolatrous Altar after the fashion of Damascus to feede the fancy of Ahaz yet he was a man of reputation whose testimony was sufficient to assure the naming of the Prophets Sonne because the times to come would bee troublesome and full of many calamities For their children were named when they were b Gen 21 â— Luk. 1 59. and 2 21. circumcised as now our children are named when they are baptized So likewise the Church oftentimes lyeth vnder the crosse and is subiect to persecution as c Reuel 11 6. the woman driuen into the Wildernesse Reuelations 12 6. and so the baptisme of many members might many times be doubted off and called into question forasmuch as no impression abideth in the flesh as there did in circumcision the Churches haue thought it sit and conuenient to require certaine men to be as speciall witnesses of infants their bringing to Christ and to the Church by baptisme and of their names giuen them in their baptisme True it is there is no expresse commandement in the Scripture neither is it a thing in it selfe necessary to haue chosen witnesses which they call God-fathers to vndertake for the child Neuerthelesse it is commendable and not rashly to be reiected and refused For first it is not contrary to the Scriptures and the doctrine contained therein Secondly it hath bin a very ancient custome in the Church which seemeth to haue sprung from the baptisme of those that were called Catechumeni being as it were nouices and newly taught in the principles of christian religion These being asked concerning their faith did not onely make answere themselues but gaue witnesses sureties of their faith in imitation of whom it is now extended generally to the baptisme of euery one euen of infants Thirdly it containeth and commandeth nothing vniust or vnhonest or vnlawfull or any way inconuenient Fourthly it proceedeth from charity both of the fathers which chuse such God-fathers to bee an helpe vnto them in bringing vp their children and of such also as promise for them and in their name Last of all it tendeth vnto the good of the childe and of the whole Church Of the Childe when beside the parents who may depart out of this life and leaue their children young there are others as guardians and assistants to haue an eye ouer them who should not cease to call vpon them to learne true religion and to cleaue vnto it to the end Of the Church because by this meanes they that belong vnto it are better prouided for touching their education and instruction in the feare of God and their young yeares are more easily seasoned with the best things betimes So then we see that this custome is good and lawdable in it selfe so that there bee no abuse of it nor superstition in it nor matter of necessity vrged vpon it Seeing therefore children are baptized and haue by this meanes an assurance giuen them of their baptisme they haue a maruailous benefit bestowed vpon them that they so soone obtaine the partaking of Christ and all his benefits God worketh in the Children of the faithfull belonging to his couenant by waies vnknowne to vs as d Luk. 1 15.41 Iohn Baptist is said to be filled with the Holy-Ghost froÌ„ his mothers wombe and they are called e 1 Cor. 7 14. holy by the Apostle insomuch that they cannot perish whom God calleth some sooner and some later all in his owne appointed time as seemeth good to his heauenly pleasure The remembrance whereof when children come to age greatly comforteth them in the loue and feare of God when they call to mind that they are so greatly esteemed and highly regarded of God from the first comming into the world before they had the vse of speech of reason and of vnderstanding Christ Iesus shed his blood for them hee dyed for all the Children of God f Ioh. 11 52. Reuel 20 12. he redeemed them whether they be old or young small or great as Ioh. 11. He must dye not for that nation onely but should gather together in one the children of God which are scattered And the same apostle Reuel 20. saith I saw the dead both great and small stand before God
and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things written in those bookes according to their workes Wherefore when children shall come to yeares of discretion and vnderstanding they must heereby be pricked forward to an earnest care and indeuour to walke in the feare of God and to serue him in 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
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
Bellar. lib. 2. de Missa cap. 12. vnderstaÌ„d what they pray heare the reading of the Scriptures but not know what is read receiue the Sacraments but not know the meaning of the institution Things without life which giue a sound whether Pipe or Harpe except they make a distinction in the sounds how shall it be knowne what is piped or harped Or if the trumpet e 1 Cor. 14 7 8. giue an vncertaine sound who shall prepare himselfe to battall All things in the Church must tend to the instruction and edification of all the parts and people but reading and praying in a strange tongue doe not edifie and profit the hearers as 1 Cor. 14 26. Let all things be f 1 Cor. 14 5 11 12 1â— 14 18.19 26. done to edifying and verse 14. I speake languages more then ye all yet had I rather in the Church to speak fiue words with mine vnderstanding that I might also instruct others theÌ„ ten thousand words in a strange tongue for how then should he that occupieth the roome of the vnlearned say Amen at thy giuing of thankes seeing he knoweth not what thou sayest Wherefore except we know the meaning of the wordes wee shall bee vnto him that speaketh a Barbarian and he that speaketh shall be a Barbarian vnto vs. Euen the learned languages of Greeke Latine not in themselues but in regard of the hearers that vnderstand them not are barbarous For the Apostle doth not heere like an Orator distinguish the tongues and shew which are eloquent and rhetoricall in themselues and which rude but holdeth euery tongue barbarous Hebrew Syriack Caldy Arab ck Greeke and Latine to him that knoweth not the force and signification thereof And this to be most true g Psal 114.1 Rom. 1 14. the Scriptures teach h Châ—ysost in 1 Cor. 14 hom 35. the Fathers auouch i Strabo Geograph â—ib 1. the heathen writers warrant k Plautus in prolog asmar Ouid de Tristib lib. 5. Eleg. 10. the very Poets declare yea their owne Doctors l Iohan Beleth paris Theol. explic diuin offi in proemio Nicol. lyra in 1. Cor. 14. ad verb vers 16. Caietan opulcutor tom 3. tract 15. do determine Wherefore to conclude it is the ordinance of God it is the doctrine of the Apostles it is the duty of all Christians when the word is read or preached when supplications are offered when the Sacraments are administred to vse a knowne tongue vnderstood of all and without this the Scriptures are vaine the prayers are barbarous the Sacraments are fruitlesse to such as know not what is read what is asked what is promised what is receiued Neuerthelesse there is nothing so absurd but the Church of Rome will defend it especially if it serue to maintaine ignorance one of the maine pillars of their Antichristian vsurpation of the kingdome of darknesse Hence it is that to nuzzle the poore simple soules in the blindnesse of their superstition they tell them that forsooth they pray to God who vnderstandeth all languages and that it sufficeth to haue a good intent and meaning in prayer and leaue the rest to him who doubtlesse will accept of it and them True it is God can speake all tongues he vnderstandeth them better then they that speake them what then Doth it follow therefore that he alloweth and approueth such prayers He vnderstandeth that the Atheist prayeth not at all doth hee therefore allow his not praying If we come in hypocrisie or vse vaine repetitions he knoweth it but condemneth it and detesteth it so that from his knowledge we cannot coÌ„clude his allowance and acceptance Neither is it sufficient to haue a deuout intent of praying to pray is to speake to God not to intend to speake neither will God be worshipped by such intentions but according to his word And what reason can they render why the word should be preached in a knowne tongue rather then read vnto the people in a tongue that may be vnderstood Wherefore whether there be reading of the Scripture or praying to God or singing of Psalmes or receiuing of the Sacraments in the Church al ought to tend to edification and instruction And thus farre of the second outward part of the Lords Supper to wit the word of institution for a Sacrament without the word is as a picture without sence or an image without life which hath a mouth but speaketh not CHAP. V. Of the third outward part of the Lords Supper THe third outward part of the Lords Supper followeth a Bread and wine are the outward signs of the Lords Supper which are the elements of bread wine fittest signes for this purpose to signifie the spirituall nourishment of the soule by eating the body and drinking the blood of Christ That these are appointed as the substance matteâ— of the Supper it apeareth by the words of Christ his Apostles deliuering this SacraÌ„ For the Euangelists expres b Mat. 26 26. Mar. 14 22. Luk. 22 19. Act. 2 41 42. and 20.17 1 Cor. 10.16 that Christ tooke bread gaue it and said Take ye and eate yee So likewise it is said of the Church newly planted by the Apostles that such as gladly receiued the word and were baptized Continued in the Apostles doctrine and fellowship and breaking of bread And chap. 20. it is recorded That the first day of the weeke the Disciples came together to breake bread And Paul saith 1 Cor. 10. The bread which we breake is it not the communion of the body of Christ And in the chapter c 1 Cor. 11 23 26 27 28. following the same Apostle often mentioneth and remembreth the bread of this Sacrament In like manner Christ tooke the cup d Mat. 26 29. wherein was the fruite of the Vine By these Christ is truely exhibited vnto vs he is truely offered vnto all he is effectually giuen to the faithfull as hath beene oftentimes remembred vnto vs. But before we come to the vses arising from these signes Obiection it shall not bee amisse to aske and to answere a question why Christ made choice of bread and wine rather then any other elements to be the signes of the Sacrament of his body and blood I answere Answere it was by reason of the analogy and proportion betweene them for there is a similitude and agreement betweene the signe and the thing signified as will easily and distinctly appeare by these particular considerations compared together both touching the bread and touching the wine For first of all to speake in order of theÌ„ concerning the bread Reasons why Christ made choise of bread Gen. 18 6. Leuit. 2 4. as of the graine of wheat is made corporall bread so of the body of Christ is made spirituall bread Secondly as bread is baked in the Ouen by the heat of the fire so is the body of Christ heated and boyled by the fire of the Crosse and thereby prepared for vs to
comfort in trials and tribulations to consider that howsoeuer by sicknesse by persecution by imprisonment wee may be separated from the Supper of Christ u Rom. 8 35. yet we cannot be separated from Christ though we may be hindred from eating him sacramentally yet wee cannot bee hindred from eating him spiritually though we may be kept from eating the bread and drinking of the cup of the Lord yet we cannot by the malice of Sathan or violence of his instruments be kept from feeding vpon Christ by faith to saluatioÌ„ And in this case God will accept the will for the deed if there be in vs a desire to be partakers thereof for as the word of God is not bound so his grace is not tyed vp Againe other receiue Christ onely sacramentally and not spiritually who are partakers of the outward Elements of bread and wine and so receiue the bare signes of the body and blood of Christ For as they are said to eate the true body of Christ spiritually which receiue Christ with the mouth of the soule that is by a true faith and are truely ioyned to him so they eate him sacramentally that handle eate and drinke the signes and seales of his true body but because they want faith they want the meanes to receiue Christ himselfe Thus many haue bin baptized that were neuer regenerated and inwardly purged a Act. 8 23. appeareth in Symon the sorcerer whose heart was not vptight so that albeit he were partaker of the Sacrament of regeneration and repentance yet he remained in the gall of bitternes and in the bond of iniquity So many haue resorted to the Lords Supper that neuer drew nourishment or strength of faith from him to life and saluation and thus many thousands in the world come to the Sacraments but because they come vnworthily they depart away vnprofitably Let no man therefore slatter himselfe in the worke done but labour to come aright that so he may finde comfort to his soule Moreouer some neither receiue Christ spiritually nor sacramentally and such are they that neuer come to Christ nor receiue the sacraments of Christ such are they that liue cut of the bosome of the Church as it were out of the Arke of Noah as Infidels Iewes Turkes Sarizens Persians and such like these must needs perish in the deepe floods of Gods endlesse iudgements For as Christ is the fountaine of life and the well-spring of all b Câ—â— 1 19 â— â— heauenly treasures that accompany saluation and the Sacraments his instruments whereby these graces are conueyed vnto vs the Church the parties to whom both these belong so such as are without Christ without the Sacraments without grace without the Church and consequently without the priuiledges that pertaine to the heires of his eternall kingdome lye in darkenesse and in the shaddowe of death c Mat â—5 26. and are as Dogges to whome the childrens bread doth not belong Lastly other receiue Christ both spiritually by faith sacramentally with the mouth who are partakers both of the signes and of the things signified who â—â—g Tract â—5 â—4 Iohan eate of the bread of the Lord and the bread which is the Lords And thus the Apostles that sate at the table with Christ at his last Supper did receiue him applying the outward part to their bodies and the inward part to their soules Also thus all the faithfull that come to the table of Christ to the end of the world doe receiue him spiritually and sacramentally to the great comfort of their owne soules and thus must euery one of vs seeke to come to Christ whensoeuer wee come to the Sacrament of Christ Wherefore we see what difference distinction is to be made betweene those that receiue Christ that we be not deceiued in the manner of the receiuing of him Againe seeing onely the faithfull are the inward part of Vse 2 this Sacrament it is not to be administred to such as shew themselues vnfaithful and vnrepentant so farre as they may be knowne so to be Such as are without faith without repentance without sanctification haue no right and interest in this blessed communion For if euery one should without difference be admitted and receiued the Church of God which is a blessed fellowship of Saints should be turned into a stye of vnclean swine a stable of vncleane beasts a cage of vncleane birds and as Christ speaketh the e Ioh. 2 16. Luk 19 46. house of God should be made a denne of theeues God did shut out of his f Ezek. 44 9. sanctuary euery stranger vncircumcised in heart and in the flesh he commanded also the Priests to put a difference betweene the holy and prophane betweene the cleane and vncleane Hitherto belongeth that saying of Christ Mathew 7. Giue ye not that which is holy to dogges neither cast ye your pearles before swine least they tread you vnder their feet and turning againe all to rent you If therefore such as remaine in grosse and open sinnes of blasphemy swearing contempt of Gods word adultery fornication vncleannes wantonnesse drunkennesse maliciousnesse and such like offer themselues at any time with the rest of the members of the Church to partake this Supper and as it were infectious leapers come into the Lords host g Leuit. 13 â— 45 46. Num. 5 â— 3. to bee admitted to the sacrifices it is the Pastors duty to vse the power of the keyes and barre them from this Sacrament vntill there appeare in them the testimonies of repentance and the confession of their offences Should not the shepheard seuer the rotten and infected sheepe from the rest of the fold Doth not h 1 Cor. 5 6. a little leauen sower the whole lump Will an housholdder admit into his house euery one that vanteth himselfe to be of the houshold The Idolaters by the light of nature i Hesiod liber oper dier Eustath in Iliad lib. 1. Virg. Aeneid lib. 2. 6. would not suffer all to approach to their sacrifices their heathenish sacrifices but cryed out that prophane persons should be packing and get them thence and not i presume to offer with vnwashen hands Such as haue a very cleere fountaine and spring of waters committed vnto them if they see filthy swine come toward it k Chrys hom 83 in Mat cap 37. must not suffer them to trouble the spring and annoy the water Shall they then that haue the sacred and hallowed spring not of common water but of the precious blood of Christ springing vp to eternall life committed vnto them l Zeph. 3 4. suffer such as are notoriously defiled with sin to prophane the blood of Christ and make a mocke of him to their owne destruction Wherefore such as are open wicked persons are not without opeÌ„ repeÌ„tance to be admitted to the Sacram. of the Supper but to be separated from the Church as dead members from the body as withered branches from the tree and
of Christ Howbeit it is not so needfull and behooueful as that without preaching it should bee no baptisme or that for want of this it should be reiterated and the former made voide And therefore the Priests that circumcised children in the Temple did not alwaies preach the law to the people for then they must preach not onely vpon the Sabaoth but euery day in the weeke and peraduenture oftentimes in the day forasmuch as children were brought at all times to be circumcised being precisely tied vnto the eight day and therefore as children were borne euerie day of the week so doubtlesse they were brought to be circumcised euery day of the weeke And what Sermon could there be at the circumcision of Iohn Baptist the fore-runner of Christ Luke 1 62. his Father for his vnbeleefe being striken dumb and so not able to speake Luke 1 62 Againe we confesse that seales without writings are like waxe set to a blanke and therefore baptisme without the word is altogether vnauaileable and vnprofitable Notwithstanding by the word we do not vnderstand the solemne interpretation of the scriptures with doctrine and application but a declaration of the institution of Christ and a commemoration of the promises of the Gospel Thus we make the word necessarie and otherwise then thus we do not make it to be necessarie The third outward part is the element of water The 3. outward part of Baptisme which is the matter whereof baptisme consisteth Whosoeuer therefore baptizeth with any other liquor then with water as with blood with sand with snow with milke or such like matter doth frustrate baptisme and maketh it an ydle Ceremony Againe all popish corruptions superfluously added and annexed to this Sacrament contrary to the simplicity of the Gospell as Creame Crosses Censers Tapers Spittle Salt and such like vnsauoury trumpery are vtterlie condemned hauing also a superstitious opinion of holines and worship ioyned with them Lastly seeing water is an outward part the want of washing with water cannot hinder the saluation of such as die without baptisme All perished not vnder the Law that died without Circumcision God is not more rigorous vnder the Gospell neither did Christ come to condemne those whom the law saued This therefore is a bloody and discomfortable doctrine to be abandoned and abiured of all parents of all children of all christians God saide at the first to Abraham when he instituted circumcision I will be thy God and the God of thy seede Gen. 17 7. And the Apostle Paul speaking of children born of faithfull Fathers and Mothers saith That they be holie 1. Cor. 7 14. By the strength and vertue of this couenant so graciously made and faithfully kept it commeth to passe that the children of beleeuers so soone as they be borne do belong to God and to his kingdome The absolute necessitie of Baptisme How baptism is absolutelie necessary we acknowledge in two pointes first it is necessary to haue it celebrated in the church to the end of the world Christ hath commaunded it and the Church ought to keepe this commaundement without spot and without rebuke vntill the appearing of our Lord Iesus Christ For as the Apostle teacheth that wee must shew the Lordes death vntill hee come so we are to baptize the members of the Church vntill hee come againe to iudge the quicke and the dead Secondlie it is necessarie in this respect because who soeuer dooth voluntarily depriue himselfe of baptisme the Sacrament of regeneration and the seale of the righteousnesse by Faith and dooth wilfully contemne it as the Pharisees did against themselues cannot be saued For it is the refusing not the wanting the contempt not the depriuation of baptisme that bringeth with it condemnation according to that which the Lorde speaketh touching circumcision Gen 17. The vncircumcised male whose flesh of his foreskinne is not circumcised that soule shall be cut off from his people he hath broken my Couenant But to say Gen. 17 14. that God cannot or will not saue children without baptisme or to beleeue that being carried towardes baptisme and dying in the way they are excluded from eternall saluation Children dying vvithout baptisme are not damned is a rash and cruell sentence of corrupt and partiall iudges First it is a false accusing of our mercifull God of extreme rigor and seuerity as if he did badlie prouide for the saluation of children borne vnder the olde testament who were restreined circumcision before the eight day Secondly it committeth the saluation or damnation of children into the power of a man or a Midwife for if they list to baptize them they shall goe into Paradise if they please not to doe it then they shall neuer come vnto Heauen Thirdly our aduersaries themselues that vrge so much the necessitie of Baptisme do teach in their writings that many are saued without the Baptisme of Water as sundrte Martirs that were neuer baptized but that the shedding of their blood hath the force of true baptisme And yet as it is well obserued this baptisme of bloode is contrarie to their owne Cannons which conclude and determine that it can be no Sacrament if hee that baptizeth hath not an intent to baptize but they dare not auouch that the persecuters and executioners conferred baptisme or euer had any intent to baptize And howe is the intent requisite in him that doth baptize more then in him that is baptized To omit this that manie haue ended their daies by martyrdome that neuer had their blood shedde and powred out of their bodies Fourthly it is agreed vpon on both sides that baptisme is once onely to be administred to one and the same person and not to be iterated or repeated what reason then can bee rendred by them why Martyrdome of a person alreadie baptized should bee no Sacrament and that the Martirdome of a person not yet baptized should bee a Sacrament For he that hath beene once baptized may bee baptized no more by anie other baptisme And thus Martyrdome shall be a greater honour and dignity in him that is not baptized then in him that hath liued and continued in the Church and beene baptized Fiftly circumcision in the olde Testament and baptisme in the new are all one and of like necessitie yet infinite people were saued vnder the olde Testament without circumcision as all the faithfull women and such as truelie repented amongst the Niniuites at the preaching of Ionas Lastly our aduersaries are constrained to ioyne with vs in that they confes that the power of God is not tied to the Sacraments Lumb l 4. dist 4 insomuch that manie partake the trueth of the Sacrament which do not receiue the outward signe of the Sacrament and that there is a baptisme of the spirit which supplieth the depriuation and default of the baptism of water And this is as much as we desire so that they teach that which wee teach and beleeue that which wee beleeue The fourth outward
our owne vnrighteousnesse And heereby wee may examine our selues whether Christ be in vs or not for then the body is dead because of sinne but the spirite is aliue through righteousnesse This is that which the Apostle teacheth 2. Cor. 5 17. If any man be in Christ let him be a new creature old things are passed away behold al things are become new So the Prophets prophesying of the kingdome of Christ do foretell of a new heauen and new earth Esay 65 17. signifying thereby that all such as belong to Christ and haue him dwelling in them by faith must bee renewed and regenerated by water and the Holy Ghost He is not as a dead body that hath no working but hee worketh wheresoeuer he commeth and dwelleth and altereth al those that are truely partakers of him not in substance but in qualitie giuing them new mindes new wils new affections and a new conuersation Happy are they that finde this change in them for they shall bee saued in that great day of the Lord the day of account when the mouth of iniquity shall be stopped and all the vngodly put to silence Thus much of the third inward part of a Sacrament CHAP. XII Of the fourth inward part of a Sacrament THe a The last inward part of a Sacrament is the faithful receiuer last inward part of a Sacrament is the faithfull receiuer desiring apprehending receiuing hungring and thirsting after Christ There is required a faithfull receiuer if wee would receiue Iesus Christ faith must of necessity goe before without this there is no iustification without this there is no saluation as Rom. 14. Whatsoeuer b Rom. 14 23 Heb. 11 6. is not of faith is sinne And Heb. 11. Without faith it is vnpossible to please God Iudas executed the function of an Apostle hee was partaker of the Passeouer yet he ceased not to remaine an hypocrite a diuell and the childe of perdition c Iohn 17 12. that the Scripture might be fulfilled Neither was he bettered or sanctified by that Sacrament or by the vse thereof Ananias and Sapphira his wife d Acts 5 4 9. being in the number of Disciples were no doubt baptised of the Apostles had also receiued ofttimes the Lords Supper yet they continued in their wickednesse lying and hypocrisie the Sacrament did not take away their wickednes nor giue them a iustifying and sauing faith e Acts 15 9. which purifieth the heart by repentance and worketh new obedience in the soule The like we haue said of Simon the sorcerer f Acts 8 23. who albeit he were baptised yet remained in the gall of bitternes and in the bond of iniquity Wherefore the Apostle teacheth that the word profited not g Heb. 4 2. because it was not mingled with faith in those that heard it If the signes be receiued without faith they hurt not that Gods guifts and ordinances hurt of themselues but not being receiued aright they hurt through our sinne and default As the word not receiued by faith is an empty sound without force so the Sacrament is an vnprofitable and a naked shew without substance Wherefore the Sacraments in regard of the vnbeleeuers and vngodly are no Sacraments to them because to them they are not seales of the righteousnesse of faith True it is they remaine Sacraments in respect of God who offereth his owne Sonne but they loose their strength and force toward the vnfaithfull that do abuse and contemne them h Rom. 2 25. as the Apostle expresly teacheth Circumcision verily is profitable if thou keepe the law but if thou bee a transgressor of the law thy circumcision is become vncircumcision The same Apostle speaking of such i 1 Cor. 11 20. as vsed the Lords supper without true godlines and due preparation saith This is not to eate the Lords Supper denying that to be which was not done as it ought to be Wherefore seeing the right vse of the Sacrament is Vse 1 when such as are truely conuerted vse them aright we learne diuers instructions that flowe and follow from hence First that the reprobate though God offer the whole Sacrament to them doe receiue the signes alone without the things signified they haue the bare title without the thing the vanishing shadow without the body the outward letter without the Spirite the empty boxe without the oyntment and the creature without the Creator They are washed with the element of water but not with the grace of regeneration They eate the bread and drinke the wine but they are not partakers of the bodye and blood of Christ Iesus to saluation They eate k Panem domini non panâ—m dominum â—ugust hom in Ioh. 65. the bread of the Lord but they eate not the bread the Lord because the signe without the right and holy vse thereof is not an auaileable Sacrament to the receiuer of it Wee see therefore the wicked partake not Christ although they partake the signes of Christ l Ioh. 20 6 7. as they that found his cloathes but missed his body Secondly we see heereby that the elect ordained to Vse 2 eternall life but not yet called and conuerted to the Lord and to the obedience of his wil though they come often to the Sacraments yet do in like manner receiue the bare signes without the things signified because as yet they want faith and repentance What then Doe they nothing differ from the reprobates In this they differ not for the present time from the Reprobate Notwithstanding that receiuing of the Sacrament which for the time present was vnfruitefull and vnprofitable shall after in them haue his good effect as the Corne that lyeth long couered in the earth at the length doth come vp and flourish For the Sacrament receiued before a mans conuersion is afterward to the beleeuer and penitent sinner ratified and so becommeth profitable wherby the vse of the Sacrament which before was vtterly voide and vnlawfull doth then become lawfull comfortable as we see in the word heard without fruite and faith by an vnbeleeuer is made a word of saluation afterward when he is conuerted Vse 3 Lastly the elect already conuerted and sanctified by the Spirite of God do to their profite comfort and saluation receiue both the signe and the thing signified together yet so as that for their vnworthy receiuing therof which hapneth through their manifolde infirmities and often relapses into sinne they are subiect to temporal punishments for the destruction of the flesh that the spirit may be saued in the day of the Lord Iesus Heereunto cometh that saying 1 Cor. 11.30 For this cause many are sicke and weake among you and many sleepe for if wee would iudge our selues wee should not bee iudged of the Lord. Where the Apostle teacheth that God brought a iudgement vpon his owne house and punished this Church with weaknesse sicknesse and death it selfe for their vnreuerent vnworthy and disordered receiuing of the Lords Supper
Although many among them no doubt were elected and all of them professed the Gospell of the kingdome yet God visited their want of preparation and reuerence with diuers diseases and great mortality n Leuit. 26 14 25 21. Deut. 28 15 16 20 21. according to the threatning annexed to the lawe If ye will not obey me nor do all these commandements if yee shall despise mine ordinances or your soule abhorre my lawes then will I do this vnto you I will appoint ouer you fearefulnes a consumption and the burning ague to consume the eyes and to make the heart heauy And if ye walke stubbornely against me and will not obey mee I will then bring seauen times mee plagues vpon you according to your sinnes Wherefore whē we haue receiued grace to beleeue and haue tasted the first fruites of the Spirit to the comfort of our soules we must not be puffed vp in our knowledge we must not grow secure but stir vp the guifts of God in vs when they begin to waxe faint Let vs seeke to preuent his iudgements before they come which wee may do by iudging our selues by making inquiry into our owne waies and by searching the reines of our hearts with purpose to condemne all ignorance error security and vngodlinesse and as it were to take punishment of our selues then this would follow thereupon wee should not be iudged and punished of the Lord. This then is the remedy to auoide the sinne of vnworthy receiuing A man thus visited with sicknesse weaknesse and diuers kinds of diseases and smitten with the stroke of Gods owne hand cannot possibly be restored by any creature in heauen or earth and yet behold the Lord hath not left vs without meanes to remooue them and take them away to wit by taking away the cause that wee may remoue the effects The cause of these puninshments is taken away by iudging our selues Now a man in iudging of himselfe o What we are to do in iudging our selues must performe foure things First he must examine himselfe of his sinnes Secondly hee must confesse them himselfe to be guilty as the poore prisoner that standeth at the barre No denying of the fact no defending of the fault no hiding of the offence no iustifying of our person can procure our pardon the way to haue forgiuenesse is to acknowledge our owne wickednesse Thirdly he must condemne himselfe and giue sentence against himself without partiality Fourthly he must pleade pardon for the remission of his sinnes and neuer rest vntill he giue him peace of conscience restore him to the ioy of his saluation CHAP. XIII Of the first vse of a Sacrament HItherto of the parts of a Sacrament both outward and inward now we come to the vses thereof For vnlesse we know the vse vnderstand the end why they were ordained it shall not profite vs to know the parts Euery thing must be referred to his right vses and proper ends so must the Sacraments be The ends are especially a Three chief vses of the sacraments these three First to strengthen faith Secondly to seale the couenant betweene God and vs. Thirdly to be a badge of our profession Touching the first ende the Sacraments serue for the better confirmation of our faith as appeareth 1. Pet. 3. where the Apostle hauing set downe the drowning of the world and the preseruing of Noah by the Arke he saith our baptisme b 1 Pet. 3 21. directly answereth that type which is a taking to witnesse of a good conscience and sauing vs by the resurrection of Christ So then by faith confirmed in Baptisme we haue an infallible assurance in the death of Christ of our saluation Many indeede come to the Sacraments are present at baptisme are partakers of the Lords Supper that feele no strength of faith no increase of Gods graces no spirituall growth in the body of Christ so that they worke not saluation in them but further their condemnation For the Sacraments as we haue shewed giue not grace but more firmely surely and comfortably confirme faith they apply and seale vp Christ crucified The Sacraments cannot giue faith to the faithlesse neyther were they instituted to the end men should beleeue but because they doe beleeue as meat was not giuen that men should learne to eate but that they eating might be nourished Faith indeed receiueth them c August de ciuit dei lib. 25. cap. 25. and then they serue to nourish it And they confirme not faith by any inherent power included in them but the holye Spirite applyeth Christ to vs and frameth this comfortable conclusion in our hearts All such as are conuerted and doe rightly vse the Sacraments shall receiue Christ all his sauing graces But I am conuerted and doe rightly vse the Sacraments Therefore I shall receiue Christ and his graces Thus doth the Comforter comfort all those that come rightly and religiously to the Lords Table Now if wee would enquire and search after the reasons of this first end we should finde that one cause why they confirme faith is because God is true in his promises he confirmeth and maketh good that which is gone out of his mouth All the d 2 Cor. 1 20. promises of God in Christ Iesus are yea and are in him Amen vnto the glory of God through vs. For as Princes seales confirme their charters assure their grants and make certaine their pardons so do Gods Sacraments witnesse to our hearts and consciences that his words and promises are true and are established to continue for euer For as he declareth his mercies by his word so hee sealeth and assureth them by his Sacraments Againe this appeareth by the example of Abraham who first beleeued the promise and it was imputed to him for righteousnesse being yet vncircumcised and afterward receiued the signe of circumcision as the seale of the righteousnes of faith as the Apostle e Rom. 4 9 10 11. teacheth We say that faith was imputed vnto Abraham for righteousnesse How was it then imputed when he was circumcised or vncircumcised Not when hee was circumcised but when he was vncircumcised c. Where he sheweth that Abraham was iustified in vncircumcision but yet was afterward circumcised that the guift of righteousnes might be confirmed in him The f Acts 8 36. Eunuch likewise beleeued before he receiued baptisme therfore it sealed vp the increase of his faith of Gods graces And Acts 2. They that gladly receiued the words of Peter g Acts 2.41 10 44 47 48. and 22 16. were baptized And as Peter preached to Cornelius and others of the Gentiles The Holy Ghost fell on them all which heard the word and he said Can any forbid water that these should not be baptized which haue receiued the Holy Ghost as well as we So he commanded them to be baptized in the name of the Lord. Wherefore when the Minister washeth with water it representeth our burial with