name And 1 Cor. 10. The cup of blessing which we blesse is it not the Communion of the blood of Christ The bread which we breake is it not the Communion of the bodye of Christ Wherefore when we do faithfully and worthily take the bread and the cup into our hands we must consider that withall we take and receiue Iesus Christ himselfe offered vnto vs. When we eate the bread and drinke of the cup and so apply them to our bodily vses we must consider that we apply Christ Iesus to our selues euen to our soules particularly that he is meate indeed and that he is drink indeed vnto vs if we bring with vs the hand of faith For faith is like c Faith is like the mouth of a vessell the mouth of a vessell if you poure liquor vpon it all the day long vnlesse the mouth of the vessell be open to receiue it the water is spilt on the ground and the vessell remaineth empty so may a man come to the Lords Table euery month receiuing the bread and wine that represent whole Christ yet except he bring with him faith which is the mouth of the soule he receiueth not Christ vnto a spirituall life to be his righteousnesse and sanctification And this is the reason why we receiue a little portion and a smal quantity as well of bread as wine d Concil Nicen. ex Biblie vatican because the end of our eating and drinking serueth for the sanctification of the Spirit not for the filling of the body Now let vs see what vses are offered to our consideration Vse 1 in the meditation of this truth First seeing onely the faithfull are partakers of the things signified in this Sacrament we see all do not receiue alike there is a difference to bee made among receiuers But as they which snatch after the leaues of the tree and let go the fruite want the profite of their labours so is it among many men in this world who take the signe of Christ but let go Christ Now as Moses intreating of things e Leuit. 11 4. cleane and vncleane noteth out foure sorts of beasts some onely chew the cud and some onely diuide the hoofe some neither chew the cud nor diuide the hoofe some both chew the cud and diuide the hoofe or as in the dayes of the Gospell some were circumcised in heart not in flesh as f Gal 2 â— Titus some were circumcised in the flesh not in the heart as Esau Iudas and many others some were circumcised neither in flesh nor in the Spirit g Eph 2 â—â— as the Gentiles and some were circumcised both in the flesh and in the Spirit h Act. 16 â— as Timothy so there is a difference among receiuers i Foure 〈◊〉 oâ— receiuers some receiue Christ only spiritually not sacrameÌ„tally some onely sacramentally not spiritually some neyther receiue him spiritually nor sacramentally and some receiue him both spiritually and sacramentally Of these we wil speake briefly and in order as they haue beene propounded The spirituall eating is by faith whereby we are made one with Christ and partakers of his benefits without the Sacraments k Ioh. 6 5â— whereof Christ speaketh Hee that eateth my flesh and drinketh my blood dwelleth in me and I in him Thus to eate him is to beleeue in him and therefore hee vseth these words l Ioh. 6 2â— â—3 35. as being of one force to beleeue in him and to eate him to drinke him and to come vnto him This is the worke of God that ye beleeue in him whom be hath sent I am that bread of life he that commeth to me shall not hunger and he that beleeueth in me shall neuer thirst Againe m Ioh. 6 â—â— 40. Christ attributeth the same fruite effect to them that beleeue in him that he doth to them which eate his body and drinke his blood therefore by eating and drinking he meaneth nothing but beleeuing He that eateth my flesh and drinketh my blood hath eternall life And in the 40. verse of the same Chapter hee saith This is the will of my Father that euery one that beleeueth in the Sonne should haue eternall life and I will raise him vp at the last day Heereby we may see that Christ attributeth the same to beleeuing which in the other place he did to eating and drinking so that the meaning of Christ is that to beleeue in him is to eate him And thus many receiue Christ eating and drinking his body and blood that neuer came to the Sacraments Heere peraduenture some will obiect Obiection If this doctrine be true then are the Sacraments needlesse For if we may eate Christ by saith spiritually without any vse or comming to the Lords Supper to what end serueth the Supper Answere It seemeth by this to bee made void and superfluous God forbid for the Sacraments are the holy ordinances of Christ by his blessing appointed for our helpe and benefit so that the most perfect Christians of the strongest faith haue need to seeke the strength of faith against weakenesse and wauering in the promises of God Notwithstanding we must confesse to the glory of God and the great comfort of many persons that the faithfull soule may and doth often feed vpon Christ to saluation beside the vse of the Sacrament For the spirituall grace is not of necessity tyed to the outward signes as if without them God cannot or doth not sometimes bestow the same We see in the Acts of the Apostles n Act. 10 2 44 Cornelius and his company was sealed with the Spirit of God before the receiuing of the outward Sacrament Abraham beleeued the promise being strong in faith o Rom. 4 18.10 18. vnder hope beleeued aboue hope before circumcision was giuen vnto him Thus also the beleeuing theefe vpon the Crosse though he did neuer receiue the Sacrament of Christ yet he did eat the body and drinke the blood of Christ to eternall life so that he beleeued in him p Luk. 23 10 and was the same day with him in Paradise He was not crucified for the professioÌ„ of Christ but was condemned for the merit of his transgression neither did he suffer because he beleeued q Lamb sâ—nt lib. â— dist ca. 1. but hee beleeued while he suffered He was not baptized he receiued not the Lords Supper yet his r Rom. 10 â—0 faith saued him spiritually eating the true food of euerlasting life as Rom. 10. With the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation for the Scripture saith whosoeuer beleeueth in him shall not be ashamed According to that in the Prophet The iust shall liue Å¿ Hab. 2 4. by faith And Ioh. 11. I am the resurrection and the life he that beleeueth in me though he were dead yet he shall liue and whosoeuer liueth and beleeueth in me t Ioh 11 25 26. shall neuer dye This ministreth great
despaire on the other side but to beleeue which is seated in the middest is supernaturall To haue a dead faith commeth of our selues but to haue a liuely faith proceedeth from God to whome we ascribe all glory and praise Now the proper office and function of this iustifying faith standeth in apprehending receiuing and laying hold vppon Christ and all his benefites Euen as the hand stretched foorth layeth hold vpon a thing and pulleth the same vnto it so dooth faith apply the sauing promises of the Gospell to the soule as the Apostle teacheth Gal. 3. That the blessing of Abraham might come vnto the Gentiles through Iesus Christ i Gal 3 14 that we might receiue the promise of the Spirit through Faith Where he teacheth that we embrace and receiue the precious promises of saluation and forgiuenesse of our sinnes by faith beleeuing the same to belong vnto our selues The Scripture calleth Christ a redeemer indefinitely Iob calleth him his redeemer particularly Iob 19 25. I know that my Redeemer liueth The Scripture setteth out the Lord as the God of his Church Thomas vpon a speciall feeling of Christes sauour toward him l Ioh 22.28 acknowledgeth him to be his Lorde and God Iohn 20. Thou art my Lord and my God The Scripture propoundeth Christ as the Sauiour of his people the blessed virgin taketh this as spoken vnto her selfe m Luke 1 â—â— and accounteth him her Sauiour My spirit reioyceth in God my Sauiour The Scripture maketh Christ the Lord Protector of his church Elizabeth maketh a speciall Luk. 11 43. application thereof calling him her Lord. Luk. 1 Whence commeth this to me that the mother of my Lord should come vnto mee It is an Article of our holy and Christian faith to beleeue the forgiuenes of sins this must euery one beleeue this must euery one hold this must euery one apply o Math. 5 2. as Christ did to the sick man of the Palsey Mathew 9. Sonne be of good comfort thy sinnes are forgiuen thee It is the hardest thing in the world thus to beleeue whether we respect Christ or our selues An hardthing to beleeue It is an easie matter for a man when he neither knoweth nor feeleth the burden of sin to say he hath faith and beleeueth in Gods mercie but when Sathan shall sist him when his owne heart shall accuse him when sinne shall lye heauie vpon his soule when the vnsupportable and vnsufferable anger of God shall presse his conscience to the nethermost hell and the flame thereof consume his bones and turne his moysture p Psalm 32 4. into the drought of Summer if then he can stand vpright and build himselfe q Math 7 24. vpon the rocke when the floods come when the winds blow and beat vpon his house and when the ground shaketh vnder his seete this man with boldnesse and confidence may truely say and seale it vppe for an euerlasting truth My sinnes are forgiuen mee For if then he can comfort himselfe in his God and apply his gracious mercies to his owne faint heart and cry out r Iob. 13 15. Though the Lorde woulde kill me yet still will I trust in him this is the propertie of a sound faith against which the strongest gates of hell shall not preuaile This appeareth euidently vnto vs in the example of Abraham Å¿ Ro. 4 17 c who beleeued that of his olde weake withered and as it were deade body should spring children t Genes 1â— 5 like to the sande on the Sea shore and like the Starres of Heauen for multitude and that hee should haue a seede in whome himselfe and all the nations of the world should bee blessed If hee had consulted with flesh and bloode what Discourses might a naturall man alleadge to hinder the crediting of this promise yet he doubted not he disputeth not the matter but beleeued that the weake should bee made strong that the barren should be made fruitfull and a ioyfull mother of children that the dead should be made a liue to dwell with a family springing out of his owne body which was to reason as vnlikely and vnpossible as for a dry and dead tree pulled vp by the rootes to bud beare and bring foorth plentifull fruit So what can be more difficult and hard then for vs to beleeue and be perswaded that by the death of Christ we shall haue euerlasting life By his shame and dishonour we shall haue glory and praise That by his wounds and reproches we shal haue the curing and healing of our sores That by his agonies and bloody sweate we shall haue peace and rest By his condemnation we shall haue saluation Is not this after a sort in hel to see heauen In cursing to see blessing In humiliation to see exaltation In death to see life In condemnation to lay hold of saluation In feeling of sinne to beleeue the pardon of sinnes Lastly in our vnrighteousnesse and misery to be both righteous and accepted to eternall life and in the breach of the law to beleeue the fulfilling of the law This is indeed to haue the sauing faith u Tit. 1 1. of Gods elect And to say that this is an easie matter or a small thing is plainely to betray and discouer that we neuer knew what true faith meaneth For this faith let euery one of vs labour that we may a Gal. 2 20. specially and particularly apprehend the promises as the Apostle declareth Galathians 2. I am crucified w th Christ but I liue yet not I any more but Chrict liueth in me and in that that I now liue in the flesh I liue by the faith in the Sonne of God who hath loued me and giuen himselfe for me And againe b 2 Tim 4 â— I haue fought a good fight I haue finished my course I haue kept the faith hence forth is laâ—d vp for me a Crowne of righteousnesse which the Lord the righteous Iudge shall giue vnto me at that day Where we see a speciall application to himselfe of the benefits of CHRIST and therefore it is not sufficient to beleeue that Christ came into the world that he was crucified died was buried rose againe from the dead and ascended into heauen for this is a generall faith this is the faith of the reprobates yea the Deuils know it and haue as great a part and portion therein as wee yet they tremble at the remembrance of their iudgement to come as Iames sheweth c Iames 2 19 Thou beleeuest there it one God thou doest well the deuils also beleeue and tremble There is more required of vs then to beleeue the histories and doctrine of the Scriptures to bee true and to make an outward profession of it to vnderstand and assent vnto the couenant of grace made by Christ that it is certain and shal be verified in the members of the church we must besides this generall and confused faith applie and appropriate vnto
in the externall worke placing holinesse and remission of sinnes in the deede done and thus the thing signified is little regarded and wholy abolished r Gen. 41 4. as the euill fauoured and leane-fleshed Kine did eate vp the fat well-fauored this was Pharaohs dream and the other is mans deuise For these men giue all to the outward receiuing placing holinesse and remission of sinnes therein and thinking themselues sure and secure when the bread and wine is taken at the Lords table Thus all hypocrites libertines and carnall Gospellers doe for all the religion deuotion and godlinesse of these idle and ignorant professors standeth in outward resorting to the Church and in an outward taking of the communion of the body blood of Christ which is to make an Idoll of the signe and to flatter themselues in their euils to their owne destruction For albeit a man haue beene baptized and haue receiued the Lords Supper yet if hee liue wickedly and walke after his owne lusts the Sacraments shall auaile and aduantage him nothing at all but further his condemnation Vse 3 Lastly hath the Sacrament some partes outward and some inward some seene and some not seene with bodilye eyes Then it giueth occasion both to parents to teach their children the meaning of these mysteries and to declare vnto them the ordinances of God as likewise to children and the yonger sort to aske and inquire of their parents to heare and learne of them the doctrine of the Sacraments thereby to know the mercifull promises that God hath made to his people This appeareth Å¿ Exod. 12 26.27 chap. 13 14 15. directly where the fathers are forewarned to teach their children the hidden mystery of the Passeouer When your children aske you what seruice is this yee keepe then yee shall say It is the sacrifice of the Lords Passeouer which passed ouer the houses of the children of Israel in Egypt when he smote the Egyptians and preserued our houses So likewise Ch. 13 14. speaking of separating and sanctifying the first borne for the seruice of God hee chargeth parents to whet this doctrine on their children and to instruct them how God with a mighty hand and outstretched arme brought them out of Egypt out of the house of bondage Againe t Iosh 4 6 7.8 21 22 23. wee see when the Lord had parted the waters of Iordan that the people might passe he commanded Ioshua to set vp 12. stones in memoriall of the mighty and miraculous worke of God for his people against their enemies and when their children should aske them in time to come what was meant by those stones they should answere that the waters of Iordan were cut off before the Arke of the couenant of the Lord. Hee would not onely haue themselues to profite by his wonderfull workes but to retaine the remembrance of them he would haue their posterity to know the cause occasion thereof and so glorifie his name for euer Heereunto we may fitly ioyne u Psal 78 2 3 4 5 6 7. what the Psalmist saith I will open my mouth in a parable I will declare high sentences of olde which wee haue heard and knowne and our fathers haue told vs we will not hide them from their children but to the generation to come we will shew the praises of the Lord his power also and his wonderfull workes that he hath done that the posterity might know it and the children which should be borne should stand vp and declare it to their children that they might set their hope on God cannot forget the workes of God but keepe his commandements All these things serue to this purpose to shew that it is a duty and burden laide on the shoulders of all parents to acquaint their children with the workes of God especially with the benefits of our redemption wrought by Christ for our saluation If they aske the question why Infants are baptized and washed with water into the name of the holy Trinity wee must make plaine vnto them the meaning of that mystery Wee must say vnto them My children a How to teach our childâ—en the meaning of the Sacraments this is a signe of the Couenant of Gods mercy to vs and our duty to God it is a mystery of our saluation and teacheth that beeing in our selues vncleane vnrighteous vnholy and sinfull our soules are washed by the blood of Christ euen as the water in baptisme washeth our bodyes wherein the mercy of God is so much the more maruailous in our eyes insomuch as the Iewes were entred into the couenant by cutting lancing and effusion of bloud in circumcision Againe before they come to yeares ro receiue the holy Supper of the Lord we must informe them at home and declare the institution of that Sacrament and the comfortable vses thereof to them so they may afterward come to this Communion with better warrant of their worke with greater comfort to themselues and with lesse danger to their soules Wee must teach them that as the bread is broken and the Wine powred out so the body of Christ was crucified and his blood shed for the remission of our sins and that if we beleeue in the Lord Iesus we are nourished in our soules to eternal life by the passion of Christ our Sauiour as certainly as our bodies are nourished with the creatures of bread wine Notwithstanding there is a generall defect of this duty in many parents neither are children ready to inquire learn at home neither are parents able to answere any thing in these matters of God waywardnes in the one worldlines in the other ignorance in them both hath taken away all care and conscience from them touching these holye and heauenlye mysteries so that neyther the one teacheth nor the other learneth neyther the Childe enquireth nor the father answereth CHAP. IIII. Of the first outward part of a Sacrament THe outward partes of a Sacrament are such things as a What outward parts are vnder a certaine similitude and sikenesse do represent and signifie heauenly thinges to assure vs they are as truely prelent and offered vs as wee behold with our eyes and receiue with our hands the earthly things giuen vnto vs. The outward parts of a Sacrament are in number b Foure outward parts of a Sacrament foure First the Minister Secondly the word of institution Thirdly the signe Fourthly the receiuer All these and euery one of them are needful to the beeing and nature of a Sacrament take them away or any of theÌ„ and you take away the substance and bring in a nullity of the Sacrament If there be no Minister no word no element no receiuer there is no Sacrament If there be wanting eyther Minister to deliuer it or word to institute it or element to represent it or receiuer to take it wee cannot assure our selues to haue any SacrameÌ„t of God but rather a tradition and inuention of our owne In this
the forgiuenesse of sinnes and of our adoption in Christ Doth not the ſ Rom. 8 15 16. Holy Ghost testifie vnto vs particularly the adoption of children the remission of sinnes and saluation of our soules As Rom. 8. Wee haue not receiued the Spirite of bondage to feare but the Spirit of adoption whereby we cry Abba father the Spirite beareth witnesse with our spirits that we are the children of God In these words Gods sanctifying Spirit our sanctified spirit are made the two witnesses of our adoption This we must certainely beleeue by faith And this made the Apostle t Rom. 8 38.39 most confident in the end of the same Chapter saying I am perswaded that neyther death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. If any obiect we may hope well for forgiuenes of sins but we cannot beleeue the same I answere Faith and hope cannot be separated they doe alwayes as louing friends accompany each other they are neuer sundered and diuided so that if we may be assured of our saluation by hope it followeth we may be certainely perswaded True hope followeth true faith as the effect doth the cause and no man can truely hope that is not truely assured Besides this is the property of hope u Rom. 5 4 5. it neuer maketh any ashamed they shall not be confounded and disappointed they shall attaine vnto the thing hoped for according to the doctrine of the Apostle Experience bringeth foorth hope and hope maketh not ashamed because the loue of God is shed abroad in our hearts by the Holy Ghost which is giuen vnto vs. Hitherto of the first end of a Sacrament CHAP. XIIII Of the second vse of a Sacrament THe second end of a Sacrament is this a The second vse of a Sacrament is to be a seale of the Couenant It serueth to bee a seale of the Couenant betweene God and vs that hee will bee our God and we will be his people as Gen. 17 I am God b Gē 17 1 11 all-sufficient walke before me and be vpright The Sacraments are assured testimonies and confirmations of the fauour and good will of God who is well pleased toward vs in Christ his Sonne By them as by certaine pledges giuen and receiued God of his great mercy doth as it were binde himselfe to vs wee binde our selues to him to remaine his people and to walke in obedience before him for they bee as strong chaines to compasse vs as sure cords to hold vs and as fast knots to keepe vs that we do not depart from him and cast off the feare of his name Circumcision was a seale of Gods promise to Abraham and a seale of Abrahams faith and obedience toward God But let vs see what c What the couenant is betweene God man this couenant is what are the Articles of agreement betweene God and vs and what things each part interchangeably couenanteth and contracteth each toward other The couenant of God in respect of himselfe hath three parts He promiseth d Rom 11 26 Ier. 33 8. Esay 43 25. first of all forgiuenesse of our sinnes for The deliuerer shall come out of Sion and shall turne away the vngodlinesse from Iacob and this is my couenant to them when I shall take away their sinnes Secondly the adoption e Ier. 31 31.32 33. 2 Cor. 6 16.18 Zach. 8 8. of sonnes and acceptation of vs to be his children ioyned with the promise of his cōtinuall fauour loue grace and protection as Iere. 31. Behold the dayes come saith the Lord that I will make a new couenant with the house of Israel and with the house of Iudah not according to the couenant that I made with their fathers when I tooke them by the hand to bring them out of the Land of Egypt the which my couenant they brake although I was an husband vnto them saith the Lord but this shall be the couenant that I will make with the house of Israel after those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and I will be their God and they shall be my people Behold the indenture of couenants written by the finger of God wherein for better assurance he hath bound himselfe to forgiue our sins promised to be our mercifull God And to the end there might be a paire of these indentures interchangeably giuen each to other party the Lord by the hand of the Apostle writing to the Hebrewes hath drawn as it were the counterpane of the former word for word expressed as it is in the Prophet f Heb. 8 10 11 so that we haue a paire of indentures of couenants to shew the stablenes of his counsell The 3. part of the couenant in respect of God is g Reuel 21 4.7 the promise of the full possessiō of the heauenly inheritance and of eternall glory after this life as Reuel 21. God shall wipe away all teares from their eyes and there shall be no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed he that ouercometh shal inherit all things Also cha 2. To him that ouercommeth will I giue to eate of the tree of life which is in the midst of the Paradice of God he shall not be hurt of the second death he shal haue power giuen him ouer the Nations and rule them with a rod of iron he shal be cloathed with white array and I wil not put his name out of the booke of life hee shall be a pillar in the Temple of God shal go no more out I will grant to him to fit with me in my throne euen as I ouercame fit with my Father in his throne Thus we see how God on his part by writings and euidences promiseth to giue to his people remission of sins adoption of sons possession of heauen he hath couenanted by word by oth to performe these things neither is he as man that he should lie nor as the son of man that he shold deceiue These are great grants of great blessings by our great God to the great good cōfort of his childrē For what greater blessings can there be then being miserable sinners to be graciously pardoned being vtter enemies to bee freely accepted as sonnes beeing bondslaues and prisoners of hell to be made heires of heauen and saluation Againe the couenant on our part requireth three conditions for when men intend to couenant and contract one with another they set downe articles as well on the one side as on the other First faith to God to beleeue his promises as Iohn 3.16 God so loued the world that hee hath giuen his onely begotten Sonne that whosoeuer beleeueth in him
it to performe his promise and make good his word So hath God left with vs his Sacraments as an earnest penny to assure vs of his word and the vnchangeable faithfulnesse of his promise shall we then make no account of them or esteeme them at our owne pleasure We make our selues guilty of the blood of Christ and as much as lyeth in vs say to the almighty Depart from vs we will none of the knowledge of thy waies we will walke after the stubbornnes of our harts Lastly are the Sacraments as a band with a condition that leaueth vs not at liberty to doe what wee list but Vse 4 bindeth vs to performe the condition Then wee must learne from hence that howsoeuer God haue dealt in mercy toward vs offering vs the pardon of our sinnes promising to receiue vs as sonnes and assuring vs to bestow vpon vs eternall life yet if we be not faithfull and obedient vnto him but reiect these benefits from vs walke not worthy of them they shall be taken from vs giuen to a people that will make more account of them The couenant that God hath made is a mutuall promise and agreement betweene God and man whereby God giueth men assurance that he will be gracious fauourable vnto them remitting their sinnes bestowing vpon thē righteousnes bringing thē to saluation reseruing them to his heauenly kingdome through Christ his Son and our redeemer And on the other side men binde themselues to faith repentance and obedience and to be thankful vnto him for so great and gracious benefits This mutuall compact and couenant that it might bee made firme and authenticall is sealed by the outward badges and tokens of baptisme and the Lords Supper which are sacred signes testifying Gods good will toward vs and confirming our duty toward him This is no small mercy shewed vnto vs but the most sacred and soueraigne guift of God that can be bestowed vpon any people in this life as Psal 111.9 The Prophet remembreth in the last place that he sent redemption vnto his people he hath commanded his couenant for euer So the Apostle maketh it as a wonderfull priuiledge that God gaue to the Iewes in that they had the signe of circumcision and the Oracles of God committed vnto them Rom. 3 1 2. According to the saying of the Prophet Psal 14.19.20 Hee shewed his word to Iacob his statutes and ordinances vnto Israel he hath not dealt so with euery Nation neither haue they knowne his iudgements This ought to teach diligence and worke conscience in al sorts of men least we depriue our selues of the guifts of God lent vnto vs and bestowed vpon vs. Thus we see first of all that mankinde generally neyther was neither is within the couenant but onely such as by faith imbrace and lay holde on the couenant The Apostle saith Gal. 3.22 The Scripture hath concluded all vnder sin that the promise by the faith of Iesus Christ should be giuen to them that beleeue Without faith it is vnpossible to please God and therefore there is no promise of reconciliation made without faith The couenant betweene God and man touching righteousnes and eternall life was deliuered and reuealed from the beginning to our first parents immediately after their fall before they were driuen out of the Garden of Eden Gen. 3 15. The seede of the Woman shall bruise the Serpents head And in the tenour of this couenant God did put a difference betweene the seede of the woman and the seede of the Serpent By the seed of the woman he meaneth the head and his members Christ and the faithfull that beleeue in him as also by the seed of the Serpent all the reprobate that liue and dye in their sinnes forasmuch as he that committeth sinne is of the Diuell 1 Iohn 3 8. and he is their father Iohn 8 44. Hence we see how foule and fearefull a thing it is to be without faith all such are without life without Christ without the couenant euen strangers from the couenants of promise without hope and without God in the world Againe al such as contemne grace offered vnto them in the Mediator Christ Iesus who is the foundation and ground-worke of this couenant in whom all the promises of God are yea and amen All such as follow sinne with greedines and drinke iniquity as water such as are both bare and barren in good things for euer but plentifull in bringing forth the workes of darknesse and the fruites of disobedience are all out of the couenant and haue no promise made vnto them of grace of righteousnesse of reconciliation of protection and of saluation It is required of vs to repent and beleeue the Gospell Mar. 1 15. But if we begin to breake with God shall we thinke to hold him close to his couenant and to challenge him with his word Will we tye him to conditions and imagine to goe free our selues Will we vrge him hard with his promise and as it were lay heauy burdens vpon him and not touch them our selues with our little finger Hee promiseth nothing vnto vs except we keepe couenant with him And what reason is it that we should looke to receiue blessings at his hands when we will yeelde no duty of obedience vnto him For as God promiseth to bee with vs and bestow all good things vpon vs so we binde our selues vnto him to become his children and his seruants to feare him to loue him and to walke in vprightnesse before him God neuer beginneth to breake with vs neither falsifyeth his truth He neuer forsaketh vs vntill we forsake him and therefore the Prophet said to Asa king of Iuda 2. Chron. 15 2. The Lord is with you while ye he with him and if ye seeke him hee will be found of you but if ye forsake him hee will forsake you In all couenants the condition must euer more be marked considered and obserued It is vnpossible that God should lye he cannot faile vs or deceiue vs. The like fidelity toward him is required of vs. It is not enough for vs to know what God hath promised but it is requisite for vs to learne vpon what conditions he hath promised to be gracious vnto vs. He neuer promised to be mercifull vnto any but vnder the expresse condition of sincere obedience If we will beleeue and obey we shall prosper but if we become rebellious and stubborne he will also walke stubbornely against vs and bring vpon vs all the curses theatned in his word CHAP. XV. Of the third vse of a Sacrament THus much of the second vse the third vse of the Sacraments a The third vse of a Sacrament is to be a marke badge of our profession is to bee badges and markes of our Christian profession that thereby 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 wee serue to what house we belong is and to what people and Church we are thereby gathered into one religion and distinguished from other sects b August cont Faust lib. 19. cap. 11. we are gathered into one Church and knit together in one as Ephe. 2. Remember that ye that ye being in times past Gentiles in the flesh c Ephe. 2 11 12 13. and called vncircumcision of thom which are called 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 d 1 Sam. 17 36. and the name of vncircumcised was reprochfull they were accounted vncleane and vnholy person for the vncircumcised males were to bee e Gen. 17.14 cut off from the number of the people of God So by baptisme we are separated from all other religions and are consecrated only to Christian religion and such as continue vnbaptised 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 cognizance by which they should be knowne such as are Atheists Infidels Sarazens Turkes Persians Moores Iewes and other nations that want this marke to be discerned to belong to the family of Christ Christ Iesus sending out his Apostles bad them teach and baptise the Gentiles f Mat. 28 19. Mar. 16 16. Acts 2 39 41.42 to whom he directed them therfore where the word and Sacraments are there is a Church and Congregation of the people of God And Mar. 16 16. He that beleeueth and is baptised shal be saued And heereunto commeth that saying Acts 2. 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 baptised and they continued in the Apostles doctrine and fellowship and breaking of bread and prayers and the same day there was added to the Church three thousand soules Thus we see that by the Sacraments as by certaine bands and chaines God knitteth and bindeth his people to himselfe and keepeth them in his couenant least they should part asunder and fall away to infidelity And the people are warned that by these outward signes they differ from the barbarous sauages and vnbeleeuing Gentiles and consequently should indeuour prouide that they likewise differ from them in those things that are signified by those signes This offereth to our considerations very good vses Vse 1 First hereby we are put in minde of our dignity excellency Such is our priuiledge prerogatiue that we doe beare the badges of Christ our Lord. How doe men in this world desire to weare the cloth 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 g 1. Cor. 7.22 Iohn 8 6. freedome and protection from all euils and whose badges are instruments of his sauing graces If this be the glory of the faithfull let vs seeke to maintaine our dignity and freedome h Ioh. 3 1 2. Ioh. 1 12.13 according as Ioh teacheth Behold what loue the Father hath giuen to vs that wee should bee called the Sonnes of God for this cause the world knoweth you not because it knoweth not him And againe in his Gospell As many as receiued Christ to them hee gaue prerogatiue to bee Sonnes of God euen to them that beleeue in his name which are borne not of bloud nor of the flesh nor of the will 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 dye to iudgement and condemnation What can bee more fearefull what can be more wretched Vse 2 Secondly if we weare the cloth and badge of Christ then we must be bold in the faith and holde out our profession notwithstanding dangers and feare 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 imboldened thereby in leud practises How much more ought we that haue learned Christ to be encouraged in the faith and not to shrinke backe for feare of offence This was the commendation of the Church of Pergamus Reuel 2 13. I know thy workes and where thou dwellest euen where Sathans throne is and thou keepest my name hast not denyed my faith euen in those dayes when Ant pas my faithfull Martyr was slaâ—ne among you where Sathan dwelleth So Christ our Sauiour taught his Disciples Math. 10.32.33 Whosoeuer shall confesse me before men him will I confesse also before my Father which is in heauen But whosoeuer shall deny me before men him will I also deny 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 too forward for feare of after reckonings nor any way countenance such as be forward These men while they suppose to keepe their religion to themselues do indeede proclaime openly that they are of no religion For if they did truely beleeue in their hearts they would likewise confesse with their tongues according to the saying of the l Rom. 10 9 10. Apostle If thou shalt confesse with thy mouth the Lord Iesus and shalt beleeue in thine heart that God raised him from the dead thou shalt be saued for with the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation And m Iam. 2 18. the Apostle Iames teacheth vs to try faith by workes as gold by the touchstone and the tree by his fruites Chap. 2. Shew me thy faith by thy workes and I will shew thee my faâ—th by my workes So then let vs not be ashamed of the n Rom. 1 16. Gospel of Christ Which is the power of God to saluation to euery one that beleeueth and not shrinke for trouble as false cloth in the wetting and a deceitfull bow in bending least our Maister be ashamed of vs before his Father and the holy Angels Thirdly if the Sacraments be as badges to shew forth Vse 3 our profession then it condemneth those that speake euill of men as too precise too nice too pure for their profession because they runne not into the same excesse of ryot with others These are not too precise but such as scoffe at all profession are too prophane It is good to be earnest in the matters of God prouided that our zeale be tempered with discretion and all Newters bee odious
sprinkling of holy water the building of Churches the erecting of Monasteries the mumbling vp of prayers the lighting of Candles the giuing of almes the putting on of sacke-cloth the chastising of the bodge the saying of Masses the buying of indulgences the going on pilgrimages and such like superstitious vanities and impieties what I say do all these auaile to make satisfactiOn to God for the sinne of our soules And when it shall be said vnto them Who required these things at your hands Esay 1 12. what shall they be able to answere nay when it shall be said I detest and abhorre your deuises and dotages what can they finde out to mutter or vtter in defence of themselues Then they shall be taken speechlesse and haue nothing to answere for themselues Our satisfaction to God is only Christs satisfaction which is perfect and absolute imputed to vs by faith who of God is made vnto vs wisedome and righteousnesse sanctification and redemption 1. Cor. 1 30. 1 Cor. 1 30. As for the popish satisfaction it is not to be receiued for these causes first because they affirme that it standeth with the iustice of God to retaine the punishment after the sinne committed is forgiuen Secondly they hold that the temporall punishments of this life due to sinne may be bought out and redeemed by our good workes Thirdly they teach that it is not sufficient to beleeue that Christ hath fully satisfied for vs who notwithstanding was made sinne for vs which knew no sinne 2 Cor. 5 21. that we should bee made the righteousnesse of God in him neither that it is enough to amend our liues but that God must be satisfied by vs for our sins in our owne persons by the punishment and chastisement of our selues as by penance enioyned by the Priest or by praiers fastings almes chastisements and such like shewes of wisedome Col. 2 23. in voluntary religion and humblenesse of mind and in not spring the body which are things of no value sith they pertaine to the filling of the flesh Col. 2.23 Lastly they auouch that satisfaction by this will-worship is not onely profitable to the sufferers themselues but also auaileable for others so that one man may beare the burthen and discharge the debt of another one man may merite and satisfie for another The very naming of these impieties and absurdities is sufficient to ouerthrow them and to make vs to detest them The last point is absolution arising from the former wherein standeth the life of this dead Sacrament For when the penitent hath performed all the former his contrition his confession and his satisfaction he is by the Priest fully absolued of his sins albeit he know nothing of the doctrine of hatred of sinne of amendment of life and of flying to the mercy of God and the merite of Christ his Sonne without which there can bee no true repentance Besides these three supposed and pretented parts of Penance may be found in the reprobate as we see in Iudas who had their contrition for he was sorrowfull their confession for he said Mathew 27 4. Mat. 27 4. I haue sinned in betraying innocent blood and their satisfaction for he brought backe againe the cursed mony that he had taken and cast it downe in the Temple and yet hee was farre from true repentance as appeareth in this that hee went out immediately and hanged himselfe Thus we haue heard at large what the popish Penance is Now the question Penance no Sacrament ariseth betweene the Church of Rome and vs whether this repentance which is a dying to sinne and a walking in newnesse of life and whether reconciliation to the Church and absolution from sinne be a Sacrament of the new Testament instituted by Christ to assure his sauing graces to vs We answere it is not First it was in time of the old Testament from the beginning of mans fall and transgression it was continually preached and published by the Prophets and therefore before Christs comming in the flesh and cannot bee a Sacrament of the new Testament Secondly it wanteth an outward signe such as water in Baptisme such as bread and wine in the Lords Supper now euery Sacrament must haue an outward element and signe to represent the spirituall grace therefore Penance can be no Sacrament Thirdly it hath no word to command it no particular promise of God which is the chiefe stay and staffe of a Sacrament Bellarmine affirmeth that d Bellar. lib. 1. de poenit ca. 10 Christ instituted the Sacrament of Penance when bee breathed upon his Apostles after his resurrection and said vnto them e Ioh. 20.22 Receiue the Holy-Ghost whose sinnes ye rem't they are remitted and whose sins ye retaine they are retained And he saith the words of absolution are the signe and that remission of sinnes is the promise of grace which is signified For answere to this assertion would gladly aske this question whether the Apostles had this ministerial power to forgiue sinnes to repentant sinners when they baptized to remission of sins if this power were heere first instituted and giuen vnto them Do they not by tying the authority of remitting sins to this time make their baptisme of none effect Besides we haue shewed that it is not sufficient to haue a sound of words that may bee heard to make an outward signe there must be a visible signe that may be seene to warrant a Sacrament Now to make a Sacrament without such a signe were to make a Sacrament without a Sacrament Lastly as they take and vnderstand Penance it is neither Sacrament nor sacred it is neither holy signe nor holy thing it is neyther an institution of God nor any way of God For they meane not thereby amendment of life or inward sorrow and griefe of minde for the life past which is sometimes testified by weeping and mourning by sacke-cloth and ashes by fasting and humiliation but they vnderstand by Penance and externall discipline satisfaction for our sins to God by our owne sufferings and that wearing of sacke-cloth sprinkling of ashes chastising of the body whipping of the flesh putting on rough apparell lying on boords and hard places abstaining from flesh and afflicting our selues by such outward exercises are a paying of the paines due to sin part of amends made to Gods iustice and meritorious before him This punishment this Penance these penalties we abhorre as an horrible blasphemy against the blood of Christ which is the onely satisfaction to God for sinne For if wee satisfie for our selues then hath not Christ satisfied for vs nor payed the price due vnto our sins Besides they charge God the Father with iniustice in that hauing laid the guiltinesse of our sins vpon his owne Sonne and punished them in him they make him not satisfied with that punishment but to exact the debt of vs againe for which his Son as our surety hath fully and sufficiently answered f Esa 53 5 7.
Cyprian lib. 4. epist 7. that such as are sprinkled with water being sicke are no lesse truely baptized then such as are otherwise washed But let vs see who they are that haue right and interest in baptisme and who are capable of this Sacrament For not euery one without respect without difference without distinction is to bee admitted to this priuiledge because they are not fitte receiuers thereof If a Minister should take the outward element and vse the word of institution baptizing in the name of the Father and of the Sonne and of the Holy-Ghost yet it can bee no Sacrament vnlesse the deliuerer haue authority to administer it and the party baptized haue warrant to receiue it If hee should baptize a stone or an Image or a bruit beast without reason and vnderstanding these are no fit receiuers heere is an apparant and flat nullity whereby appeareth farther the truth of the former rule that besides the ioyning of the word to the outward signe there is necessarily required a fitted person to be partaker of the Sacrament as is more at large expressed Booke 3. Chap. 3. To proceede b Who are in the couenant wee must know that the receiuers are such as are within the couenant and such as professe the truth whether in truth or not wee leaue to GOD that searcheth the hearts and reines c Rom. 14 4. let vs not iudge another mans seruant he standeth or falleth to his owne maister Againe such as are borne in the couenant are of two sorts First men and women of yeares Secondly infants that are the seede of the faithfull For the faithfull do beleeue for themselues and for others as in bargaines they couenaâ—â— and contract for themselues and their heires after them for euer Although children cannot be saide to be saued by their fathers faith no more then to liue by the fathers soule inasmuch as the Prophet d Hab. 2 4. Rom. 1 17. Gal. 3 11. Heb. 10 38. teacheth That the iust shall liue by his owne faith yet the faith of the parents maketh their children to be counted in the couenant who by reason of their age cannot yet actually beleeue as they that want all knowledge and vnderstanding e Ionah 4 11. not discerning the right hand from the left Euery man liueth this temporall life by his owne soule so euery man liueth the eternall life by his owne faith True it is baptisme is a common seale But as all haue not interest to the pasture herbage and priuiledges of a Commons but onely such as are tenants according to the custome of the manor so all haue not title to baptisme being a Sacrament of the Church but onely such as are the Lords people according to the tenour of the couenant Touching the first sort of such as are to be baptized they are men women of riper yeares who adioyne themselues to the Church testifie their repentance hold the foundation of religion f Acts 8.36 and confesse their faith as Acts 8. If thou beleeuest thou maiest bee baptized The second sort are infants within the couenant g 1 Cor. 7 14. which haue both their parents or one at the least faithfull as 1 Cor. 7 14. The vnbeleeuing husband is sanctified to the wife and the vnbeleeuing wife is sanctified to the husband else were your children vncleane but now they are holy Where the Apostle sheweth that albeit a beleeuer bee vnequally yoaked and matched with an vnbeleeuer yet he is not to be forsaken nor the marriage bed to be accounted polluted inasmuch as their children are sanctified to God and the Church as well as if they were borne of both parents faithfull For so the children of the Israelites being of the posterity of Abraham are included in the couenant of God We are not curiously to enquire into the secret counsell and election of God we must h We must hope well of the seed of the faithfull and thereâ—ore we baptize them hold all the seed of the faithfull holy vntill they cut off themselues and in processe of time openly declare themselues to be strangers from the promises of saluation Againe the same Apostle i Rom. 11 16 Gen. 17 7. saith Rom. 〈◊〉 If the first fruites be holy so is the whole lumpe if the roote bee holy so are the branches So likewise God testifieth Gen. 17. I will establ sh my couenant betweene me and thee and thy seed after thee in their generations for an euerlasting couenant to be a God to thee and to thy seede after thee Such onely were circumcised as were within the couenant Notwithstanding they which were borne of vnbeleeuing parents and were strangers from the common-wealth of Israel and aliants from the promises of saluation if they acknowledged the errors in which they liued and sought forgiuenes of their former sins were accounted the childreÌ„ of faithfull Abraham were admitted into the Church and receiued circumcision as the apostles said to the Iailer k Act. 16 30.31 humbled 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 be saued and thy whole houshold So the Euangelist testifieth the like of Zacheus when he had once receiued CHRIST into his house nay which is more into his heart l Luk. 19 9. then Iesus saide vnto him This day is saluation come vnto this house forasmuch as he is also become the sonne of Abraham Thus when the Sunne of righteousnesse shineth vpon the head and maister of the family the beames thereof by a gracious influence begin to comfort and conserue m Act. 16 14 3 15. 1 Cor. 1 16. Ioh. 4 53. 2 Ioh verse 1. al 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 garments or like the dew that falleth from heauen vpon Hermon and the Mountaines of Sion n Psal 133.2 which goeth downe into the vallies and maketh all the plaine country fertill The knowledge of this point offereth diuers profitable Vse 1 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 o Act. 8 36. 22 16. let them demand to bee baptized according to the example of the Eunuch Acts 8. So soone as he was instructed in the faith of Christ by the preaching of Philip as he came to a certaine water he said of his owne accord See heere is water what doth let me to be baptized So to the same purpose Act. 22. Ananias stirreth vp Paul to this duty saying Why tariest thou Arise and be baptized and wash away thy sinnes Secondly this condemneth sundry corruptions and
no life in you If Christ be present to vs life and all things accompanying saluation are present to vs. If Christ bee absent from vs death is present wrath lyeth at the doore life and saluation are absent so that wee are neuer partakers of his graces except wee be as neerely coupled to his humanity as meate and drinke are coupled with our body which of all other is a most neere vnion and inward coniunction Thus we see we are seuered from the world to haue fellowship with Christ and are set once in him for euer l 1 Ioh. 2 19. Rom 8 33 34 35 37 38 39. because he that commeth to Christ once he casteth him not away he shall neuer hunger he shall neuer thirst hee shall not be lost but liue for euer as the Apostle saith 1. Iohn 2. If they had beene of vs doubtles they had continued with vs. And Paul to this purpose saith Rom. 8. Who shall lay any thing to the charge of Gods chosen It is God that iustifieth who shall condemne Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword In all these wee are more then Conquerours through him that loued vs for I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. If once we be ioyned to him in spirituall mariage notwithstanding the difference and disparagement betweene him and vs nothing shall be able to worke our diuorcement from him True it is God findeth vs wallowing m Ezek. 16 4.5 6. in our owne filthinesse polluted in our owne blood defiled by our owne vncleannes he hath made an eternall couenant with vs he hath spoken peace vnto our soules saying Thou shalt liue euen when we were sunke downe in sinne to death he said vnto vs Thou shalt liue so that he will neuer turne from vs to do vs good but we shall be his people and he will bee our God he will giue vs one heart and one way that wee may feare him for euer and that it may be well with vs and with our children This made the Apostle to write Eph. 5 30 32. We are members of his body of his flesh and of his bones this is a great mystery but I speak concerning Christ and concerning the church Where he seemeth to allude to the n Gen. 2 21. first creation of the woman made of one of the ribs of the man shaddowing and shewing our knitting and coniunction with Christ which we haue by faith not by nature by vertue of the Spirit not of the flesh Now as we haue shewed that this coniunction is made by Gods Spirit and by our faith which he hath giuen vs so the meanes and instruments to worke it are the word and Sacraments This is a dignity peculiar and proper to the elect to haue perpetuall fellowship with Christ and to grow vp into one body with him as he teacheth Ioh. 17 20 21. I pray for all them which shall beleeue in me through their word that they all may be one as thou O Father art in me and I in thee euen that they may be one with vs that the world may beleeue that thou hast sent me If then there be not an vnion betweene Christ and vs we haue no accesse to God the Father being quite cut off from all hope of life and saluation As then all the substance and nourishment of the tree commeth frō the roote and all the vitall powers of a true naturall body come from the head so it is betweene the Son of God and vs we haue not so much as one drop of the heauenly life in vs of our selues o Ioh. 14 6. Christ is the way the truth and the life no man commeth vnto the Father but by him To conclude this first vse seeing such as come to this sacrament p Mar. 16 16. must be Christians before it appeareth to bee a very corrupt custome of the people when they require baptisme of the Pastor for their children to say God hath giuen me a Pagan I desire you to make him a Christian For Baptisme cannot make a Christian but signifie the Sacraments cannot make that which is not but assure that which is already made as seales do not giue the right but confirm it Thus much of the first vse of Baptisme the second followeth CHAP. XIII Of the second vse of Baptisme BEing made one with Christ wee are partakerss of the benefits of his death to wit a The second vse of baptism is to assure forgiuenes of sinnes of forgiuenes of sinnes and of regeneration or new birth So then the second vse of Baptisme is to assure vs of the remission and pardon of our sins that we may bee vnblameable and acceptable to God This is signified by the outward ceremony of washing and sprinkling to wit the sprinkling of our soules with the blood of Christ for the forgiuenes of all sins b Acts 2 38 22 16. as appeareth Acts 2. Then Peter said vnto them Amend your liues and be baptized euery one of you in the name of Iesus Christ for remission of sins And Act. 22. Ananias said vnto Paul immediately after his conuersion Arise and be baptized and wash away thy sins in calling on the name of the Lord. So the Euangelist witnesseth Marke 1 4. that Iohn did baptize in the wildernesse and preach the baptisme of amendment of life for the remission of sins And the apostle maketh this vse Col. 2 12. Ye are buried with him through baptisme in whom yee are also raised vp together through the faith of the operation of God which raised him vp frō the dead and you which are dead in sins and in the vncircumcision of your flesh hath he quickened together with him forgiuing you all your trespasses The meaning of these places is not that baptism c Baptisme doth not of it selfe conferre grace bestoweth or giueth forgiuenes but only signeth sealeth and assureth our pardon euen as remission of sins and the righteousnes of faith were not in the old Testamēt by circumcision conferred but confirmed vnto the faithful The grace of pardon and forgiuenes of sins is not attained but by faith in Christ so that the worke of baptisme will not effect it Moreouer we haue proued that it is not lawfull to baptize such as are in yeares vnlesse they make open profession of their faith in Christ and repentance from the works of the old man wherefore they obtaine them not by the outward washing with water in baptisme So then we are no lesse assuredly washed by the blood of Christ frō the spots of our soules then outwardly we are washed with water from the filth of the body For the force of his
inuert the reason and make it serue to euert and ouerthrow the sacrifice of their Masse seeing it is certaine there were no Altars Lastly we must obserue that it is not barely called a table but the Table of the LORD to teach vs to drawe Vse 3 neare vnto it with all reuerence and regard If we measure and marke our affection in earthly things we see what care curiosity is often times vsed when men come to the table and presence of Noble men how much greater care and conscience should be vsed of euery one of vs when wee come to this table where the King of Kings and the Lord of heauen and earth is present When Dauid would reward and recompence the kindnes of Barzillai he charged Salomon his sonne that the sonnes of Barzillai should sit and eate bread at his table how great then is the honour that God vouchsafeth to vs permitting and appointing vs to sit at the Table of his owne Son of whom we say truely a greater then Salomon is there Wherefore to stirre vs vp to this duty deuotion let euery one consider and meditate thus with himselfe I am this day to be the Lords guest I am inuited to his Table I am to eate of his bread and to drink of his cup I haue not in this busines to do with man whose breath is in his Nostrils but to deale with God in whose presence I do abide who is both a beholder and Iudge of all my actions to whom I shall eyther stand or fall If I come in hypocrisie he will finde me out o Heb. 4 13. before whom all things are naked and open If I come fitted by faith and sanctified by repentance I shall receiue Christ and all his merits to my endlesse comfort Thus much sufficeth to be considered touching this title of the Lords Table The last title of this Sacrament remaineth to be handled being called the new Testament or will of Christ p The vses of calling this Sacrament the testament or will of Christ from whence we may gather diuers vses as good conclusions froÌ„ this doctrine For first it teacheth that there is a double Testament and couenant of God made to his people one of workes the other of grace one of the law the other of the Vse 1 Gospell as Iohn 1 17. The law was giuen by Moyses but grace and truth by Iesus Christ And Ier. 31 31 32. I will make a new couenant with the house of Israell and the house of Iudah not accordâ—ng to the couenant that I made with their Fathers when I tooke 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 But this shall bee the couenant that I will make with the house of Israell after those dayes saith the Lord I will put my law in their inward parts and write it in their hearts and will be their God and they shall be my people The couenant of the law is a couenant wherein God hath promised to his people all blessings corporall and spiritual temporall and eternall q Leuit. 18 5. Mat. 19 17. Gal. 3 12. Deut. 27 20. vnder the condition of perfect obedience and hath threatned all curses and death 〈◊〉 to all that continue not in all parts and points of the 〈◊〉 do them The couenant of grace ratified by the death anâ— blood of Christ is a couenant wherein God promiseth his loue and fauor for euer to come vpon all that beleeue in his Sonne r Ioh. 3.16 assuring them of remission of sins and eternall life requiring of them onely faith in him as Iohn 3. God so loued the world that he gaue his onely begotten Sonne that such as beleeue in him should not perish but liue for euer Againe if this Sacrament sealing vp the new couenant Vse 2 betweene God and man haue the name and nature of a will or testament then it serueth to condemne the Church of Rome that adde alter mingle and mangle this Sacrament at their owne pleasure For the Apostle teacheth Gal. 3. Though it be but a mans Å¿ Gal. 3 11. couenant yet when it is confirmed no man doth abrogate it or addeth any thing thereto And Heb. 9 14. He is the mediator of the new Testament that through his death they which are called might receiue the promise of eternall inheritance for where a testament is there must be the death of the testator for the testament is confirmed when men are dead for it is yet of no force as long as he that made it is aliue If then the testament of man may not be abrogated or altered much lesse the Testament of God confirmed by the death of the Mediator Notwithstanding such is the sacriledge and presumption of that Antichristian Church that the idolatrous Masse as a bottomlesse gulfe hath ouerturned and swallowed vp the Lords Supper turning the Sacrament into a sacrifice administring it in a strange tongue taking away the cuppe from the people of God making prayers for the dead bringing in their carnall presence imagininng a monstrous transubstantiation setting vp a new Priest-hood a new sacrifice a new Altar and lastly feigning vses and ends therof which Christ neuer appointed the Apostles neuer acknowledged the Churches succeeding neuer confessed or practised Now masses t Concil cabilon can 33. are mumbled in memory of the Saints they are held auaileable not only for the liuing but for the dead they are iudged profitable against stormes and tempests they are thought a soueraigne remedy against 〈◊〉 â—ore and sicknes of the body healthfull and helpefull â—â—r such as are going to warre to couer their heads in the day of battell as a shield of brasse and to preserue them from the sword of the enemy good against enchantments and sorceries and fit to be applyed to make tryall proofe whether a man be guilty of the crime and accusation laid to his charge But what are all these strange vses but strange abuses yea strong fancies and delusions of the man of sin burying in perpetuall forgetfulnes the true ends for the which Christ Iesus ordained his last Supper All these being pestilent corruptions of the Sacrament of the Supper and fraudulent additions to the last will and testament of Christ do lay open to the full the wretched abhominations of the Church of Rome the mother of fornications Vse 3 Lastly the name of Christs last will and testament giuen to this Sacrament serueth for the great comfort of Gods children For heerein we shall finde all things belongâ—ng to a full and perfect testament For Christ Iesus is the testator all faithfull Christians u Rom. 8 17. 1 Pet. 1 12. and 5 1. are appointed heires the angels are as the ouerseers the Apostles are the witnesses the legacies bequeathed are not lands and possessions or great summes a Mat. 8 20 26. of mony for the sonne of man had not
present with vs. If any say How can this be Obiection Can that which is absent from vs be present with vs Can heauen be in earth or earth be in heauen Heereunto I may most iustly answere Answere although this be a great mystery and maruellous in our eyes yet we must confesse and consider that the Holy-Ghost is the author of this vnion and as it were the Conduit-pipe of this coniunction who by his diuine power ioyneth together things that are seuered in place begetteth faith in vs which is the instrument hand f 1 Ioh. 17 20. whereby we receiue and apply Christ with all his guifts vnto our selues as Ioh. 17. Father I pray thee for such as beleeue in mee that they may be one as thou O Father art in me and I in thee that they also may be one in vs. Heereunto commeth the saying of Paul Ephe. 3. Christ dwelleth in our hearts by faith Likewise Acts 13. By him euery one that beleeueth is iustified that is absolued and discharged And Iohn 3. So many as beleeue in him shall not perish but haue euerlasting life Thus we see our fellowship with Christ is from the Spirit and by our faith The Spirit is the principall worker faith is the meanes and the instrument Neither must this coniunction seeme vnto vs impossible through the great distance and distinction of place For there are diuers manners of presences that which is present to the sight is not present to the hand Molin de Eucharist cap. 2. and that which is present to the eare is not present to the eye that which is present to the body is not present to the soule and things present to the soule are oftentimes absent from the body Things are said to bee present with vs according as they cause themselues to bee perceiued of our senses or of our soules Whereby it appeareth very plainely after what fashion Christ may be said to be presēt with vs in his Supper to wit according as he communicateth himselfe vnto vs which is to our spirits not to our bodies and therefore his presence is spirituall and not corporall And the Apostle telleth vs Romanes 8. Rom. 8 9 11. that the Spirit of Christ dwelleth in vs which teacheth vs how we are vnited to Christ namely by the bond of one and the same Spirit dwelling both in him and in vs. Thus is the coniunction wrought betweene him and vs so that there is another presence which is true and in deed besides that which is bodily This is that which we reade in the Apostle Iohn 1 Ioh 4 13. Heereby know we that wee dwell in him and hee in vs because he hath giuen vs of his Spirite And Paul saith Romanes 8. Rom. 8 9. Hee that hath not the Spirite of Christ hee is none of his For as by one and the same soule all the members of the body are knit and coupled with the head and so doe liue in like manner all the faithfull albeit they remaine vpon the earth and their head be in the heauens are really vnited with him through one and the same Spirit and being vnited do liue thereby Ioh. 6 63. The like wee may say of faith whereby Christ dwelleth in our hearts Ephesians 3 17. Eph. 3 17. And our Sauiour teacheth that by beleeuing in him we eate his flesh and drinke his blood Iohn 6 35. Ioh. 6 35. If then any aske how we may obtaine and hold fast Christ Iesus seeing hee is absent from vs Or how wee may put forth our hands to take him sitting at the right hand of his Father in heauen I answere with Austine August tract 50 in Iohan. fide mitte et tenuisti Send forth thy faith and thou holdest him fast Thus Christ being absent from vs is present with vs for except he were present with vs he could not be possessed of vs nor communicated by vs. These are the two hands giuen vnto vs which the soule hath to wit the Spirit and faith The hands of the body lay hold on bodily things the hands of the soule lay hold on spirituall things There is a presence also to the sight We see the Sun daily with our eyes which though it be scituate in the heauens separated frō vs in place cōmunicateth his effect power to vs that dwel on the earth neither doe we maruell thereat and yet is the Sunne but a creature subiect vnto vs and distributed to all the people vnder the whole heauen to serue their vse Shall not Christ then the Sonne of righteousnes make vs truely partakers of his flesh by the vnsearchable power of his Spirit and the supernaturall guift of a liuely faith who can as easily ioyne together things farre off as those that are nigh Are not the faithfull seuered in place and scattered through the world ioyned as neerely together as the mēbers are h 1 Ioh. 1 3. to become one body whereof Christ is the head As the Apostle teacheth That which we haue seene and heard declare wee vnto you that ye may also haue fellowship with vs and that our fellowship also may be with the Father and with his Sonne Iesus Christ We see this likewise liuely laid out before vs in the estate of marriage though the husband and wife be sundred for a time and separated one farre from another yet the band of matrimony doth so ioyne and vnite them that the wife is one flesh with her husband albeit he be a thousand miles distant from her so is it betweene Christ and the faithfull he loued the Church and gaue himselfe for it and they are members of his body of his flesh and of his bones which coupling and combining together with Christ is wrought as we haue shewed by the Spirit principally by faith instrumentally by both most effectually Wee neede not therefore any carnall bodily presence of Christ to ioyne vs to him seeing it is truely and certainely performed by these meanes whereby we grow to a perfect man in him For as the Sunne is more comfortable to the world by his refreshing beames and sweete influence being absent then if his naturall body and compasse lay vpon the earth so the flesh of Christ being in the glory of his Father much more comforteth and refresheth our soules and bodies by his heauenly grace and spirituall influence then if he were present fleshly before our eyes And as the Sunne not discending from heauen nor leauing his place is notwithstanding present with vs in our Chambers in our houses in our hands and in our bosomes so Christ being in the highest heauens not comming downe nor forsaking his glorious habitation yet i Mat. 28 20. neuerthelesse is present with vs in our congregations in our hearts in our prayers in our meditations and in the Sacraments But of this we shall haue occasion to speake more in the chapter following and wee haue already spoken some-what of it in the
former bookes CHAP. X. Of the third inward part of the Lords Supper THe third inward part is a The third inward part of the Lords Supper is the body blood of Christ 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 body and blood of Christ signified by the bread and wine are thus made and separated to bee the liuely meat of our soules and haue that force and efficacy of feeding in our soules which bread and wine haue in our bodies This is the cause why b Ioh. 6 48 50 Christ often calleth himselfe the bread of life Ioh. 6. I am that bread of life this is that bread of life which commeth downe from heauen that hee which eateth of it should 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 He dyed in the flesh that he might quicken vs and he poured out his blood that hee might clense vs from our sinnes Wherefore c How the sacramentall rites do serue to strengthen our faith whensoeuer as the Lords guests we see the bread on the Lords 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 Christ 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 strengthened and by the wine our vitall spirits are comforted refreshed we beleeue that by the body of Christ deliuered to death for vs we are fed to euerlesting life and that by his blood poured out vpon the Crosse our consciences are sanctified and we feele his quickening 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 not bare signes thus the memoriall of Christs death is repeated which albeit 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 still 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 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 heaueÌ„s but as he was offered vp a sacrifice on the crosse his blood being shed out of his body For to the ende it may be nourishment to vs it must bee crucified For as corne of it selfe is not fit food for vs vnlesse it be threshed winnowed ground and baked for vs so is it touching Christ he must suffer be crucified and dye that wee may liue by him and raigne with him This is the truth which in this point is to be considered Vse 1 Now let vs lay open the vses which of vs are to be learned Is Christ the inward part of the Lords Supper represented by the bread and wine offered to all but receiued only of such as are faithfull then his body is not inclosed in the bread or in the accidents of bread nor his blood included in the wine or vnder the shewes of wine d Against the real presence he is not personally locally carnally corporally naturally really substantially and sensually present in the Sacrament The question is not e The true state of the question set downe whether the words of Christ be true for they are knowne confessed and beleeued so that as he is the truth so all his words are words of truth neither is the question whether the Sacrament be a bare signe or bare figure we say Christ is truely represented sealed and exhibited neither is the question whether God be omnipotent almighty this is a part of our faith an Article of christian beleefe neither is the question simply 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 For Christ is present among vs sundry waies by his Spirit by his grace by his diuinity by faith dwelling in our hearts he is present in his word he is present in the ministry of baptisme he is present in the Sacrament of his body we onely deny that grosse and fleshly presence which many go about to fasten vpon vs. But the whole question is of the meaning and vnderstanding of the words of institution and of the manner of his presence We confesse teach the people committed vnto vs that Christs f Confess Gal. lic art â—7 Confess Anglic. art 12. Cal instit lib. 4. cap. 17. body and blood are truely verily and indeed giuen vnto vs that we truely eate 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 body descendeth from heauen or is grosly corporally present in the Sacrament we are taught to lift vp our hearts to heauen g Col. 3 1 2 3 where Christ sitteth at the right hand of God the Father and there to seed vpon him But heere is the state of the question and controuersie betweene vs. The Church of Rome teacheth that after h Con. Trid. sess 13. cap. 1. the words of consecration the bread and wine are abolished and the body and blood of Christ come in place so that they make them corporally present not onely in the Sacrament to be eaten with the mouth but in the pixe in the Masse and in their solemne processions where is neither eating nor drinking Yea Berengarius in his recantation was taught to say and forced to subscribe that i De con dist 2. ego Bereng Christ is in the Sacrament sensibly or sensually is touched with the fingers diuided broken rent with the teeth and not onely the accidents Moreouer they make it to be eateÌ„ not only 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 beasts without reason
to this Sacrament to know the grounds of religion and vnderstand the doctrine of the Sacraments Secondly to beleeue in Christ and to looke for salâ—ation in him alone inasmuch as there is no other name vnder heauen by which we must be saued So then we must come with faith which is the hand to apprehend Christ Thirdly to abhorre and detest our sins to hate them with an vnfained hatred as our deadly and most dangerous enemies and to haue godly sorrow for them which may cause repentance not to be repented of Lastly to loue our brethren truely and sincerely yea euen our enemies If we finde not these things in our selues we must carefully vse all holy meanes appointed for this purpose to begin them in vs otherwise our estate will prooue to be fearefull and dangerous We must with all sincerity conscience and zeale vse prayer the word read and preached conferrence meditation and such like helpes as may further them in vs. If we do finde them in vs though feeble and in great want and weaknesse we are not to abstaine from the Sacrament but to come therunto to seek strength of faith and increase of obedience Wherefore b Mat. 11 28 our Sauiour calleth such vnto him Come to me all ye that are weary and sore laden and I will ease you take my yoke on you and yee shall finde rest vpon your soules for my yoake is easie and my burden it light And chap. 12. A bruised c Mat. 12 26 reeds shall he not breake and smoaking flax shal he not quench till he bring forth iudgment vnto victory Touching the first we are to obserue d The 1. part of examination is knowledg of Gods word that such as will come aright to the lords supper must haue the knowledge of Gods word which is the foundation and ground-worke of faith Wee must know what to beleeue and must learne the doctrine of saluation out of the Scripture Our Sauiour Christ in that heauenly prayer which hee made a little before his passion vseth these words to his Father e Iohn 17 3. This is eternal life to know thee to be the onely very God and whome thou hast sent Iesus Christ We must know how miserable all men are of themselues that we are separated from god the children of wrath by nature as wel as others and the verie fire-brands of hell They that want this knoledge cannot iudge aright of the parts and vses of this Sacrament nor desire this heauenly meate which nourisheth to eternall life So then knowledge must necessarily go before faith for it is the nature of faith to beleeue that which it knoweth and therefore where there is small knowledge there can bee but little faith and where there is no knowledge there can be no faith acording f Rom. 10 17. to the doctrine of the Apostle Faith commeth by hearing and hearing by the word of God The knowledge required of vs when we approach to this Sacrament standeth in these two g What particular pointes â—re necessâ—tie to be knowne oâ— al that com to the Communion pointes first in the knowledge of God secondly in the knowledge of our selues In these two branches standeth the first part of examination And these two points are so neerely ioyned and knit together that no man can thoroughly know God vnlesse he know himselfe and no man can haue the perfect knowledge of himselfe except he know God in whom h Acts 17 28 he liueth mooueth and hath his being Vnder these two heads many particular points are containd necessary to be known of those that offer themselues to bee partakers of this Sacrament First that there is onely one God that hath made himselfe knowne in three persons Iohn 5 7. the Father the Sonne and the Holy-ghost Secondly that God made man and all other creatures good and gouerneth all things well Thirdly man did fall through the enticement of the Deuill and his own wilfull disobedience in breaking the commandements of God Fourthly there are ten commaundements diuided into two tables whereof the foure first commaundements concerne our duties to God the sixe last our duties toward our neighbour Fiftly we cannot keepe these commandements nor anie one of them but wee breake them daily in motion in thoght in word and in deed the breach wherof deserueth k Deut 27 25 the curse of God that is all miseries in this life death in thâ— end of this life and hell fire after this life Sixtly there is no meanes or remedy in our selues or in any creature but onely in Iesus Christ the eternall Son of God l Luke 1 35 who is God and Man God that he might ouercom death and Man that he might die for our sinnes Hee hath pacified Gods wrath fulfilled the righteousnesse of the Law sanctified our nature adopted vs to be the children of God and maketh our duties though weake acceptable vnto his Father Seuenâ—hly all haue not deliuerance by him but onely such as beleeue in Chrâ—st m 1 Cor. 1 30. whose obedience and righteousnesse is made ours by a liuely faith whereby we are perswaded that through him our sinnes are forgiuen and we made the children of God Eightly faith is a gift of God applying Christ and all his merits particularly to our selues and teaching that he is a Sauiour vnto vs. Ninthly beeing saued by Christ through faith n Luke 1 74 we may not liue as we lift this vnspeakable mercie teacheth vs to deny all vngodlinesse and all worldly and sinnefull lusts to liue soberly righteouslie and godly in this present euill world and to walke in newnesse of life o Ephesia 6 5 because no vnrighteous person shal enter into the kingdome of heauen Tenthly this Faith which bringeth foorth a reformed life is wrought within our heartes by the Holie-ghost p Rom 10 14. through the preaching of the word being truely expounded and profitably applyed with doctrine consutation exhortation correction reformation and consolation and it is encreased besides by reading praying and receyuing of the Sacraments Eleuenthly touching prayer wee haue a perfect platforme left vs by q Mat 6 9. Christ in the Gospell which containeth 6. petitions the three first concerning the glory of God and the three last concerning the necessities of our owne bodies and soules Twelfely the Sacraments are another helpe to strengthen and increase faith which are outward signes and seales ordained of God to assure vs that Christ all his sauing graces are giuen vnto vs. These are two in number Baptisme the Sacrament of our regeneration and new birth assureth vs by the washing of water that our sins are forgiuen by the blood of Christ we borne anew to God The Lords Supper assureth vs that by bread and wine giuen and receiued according to Gods ordinance Christ is giuen vs to be our spirituall nourishment to euerlasting life These grounds of religion must be knowne and vnderstood that we may
the substance Lastly this Author is so farre from saying that the bread is conuerted into the flesh of Christ that hee saith the contrary to wit that this bread is conuerted into our flesh and our blood and serueth for our life and the increasing of our bodies Thus we see that the ancient Fathers held the same faith that we hold and differ not in iudgement from the reformed Churches nor the reformed Churches from them as we shall shew God willing more at large in another place And thus I haue runne ouer these three poynts which I purposed and proposed to handle in the beginning all which are more at large to be seene in the Treatise following This I offer the second time to your Worships consideration as a witnesse of my loue and a testimony of the sauours I haue receiued My meaning was and yet is that it should first come vnto your view and from you for your sake to the vse of the Church of God euen of as many as can make any vse of these my simple labours I haue prosecuted these points at large but I cease from troubling you any further cōmending you to his good hand who t Ioh. 13 1 loueth them to the end whom once he loueth u Rom. 11 29 whose guifts and graces are without repentance and so wishing all good from the Almighty a Reuel 5 13. that sitteth vpon the Throne and from the Lambe which liueth for euermore both to your selfe to your good Lady to your hopefull Children and to your whole family I ende and rest Your worships euer in the Lord William Attersoll The Praeface to the Reader IT is wel said Aul. Gel. noct Attic lib. 18. cap. 6. that the very title of a book hath a certain pleasant allurement to draw men to the reading therof The argument of this Tretise is of the Sacraments a comfortable portion of the Scriptures a necessary part of the Catechisme There is no knowledge comparable to the knowledge of Gods word there is no parcel of Gods word more holsome and heauenly then the Sacraments There is no Sacrament more excellent and effectuall then the Supper of the Lord which is a medicine to them that are sicke a preseruatiue to them that are whole a cordiall to them that are weake and a precious treasure to them that are in wants being an instrument to conuay vnto vs the benefit of Christs Passion and the assurance of our owne saluation Neuerthelesse there is no ordinance of God more neglected of vs nor lesse regarded among vs. We cannot be ignorant that it was instituted by the Lord of life to giue vs life and in remembrance of his death to take from vs the feare of death and therefore in the words of institution he said to his Disciples This is my body which was giuen for you Math 26 26. this is my bloud which was shed for you to the end we might behold him liuely described before our eies I haue desired and endeuoured not only to teach this trueth to the most simple and to informe the consciences of those that are ignorant but also to bring to light such doubtful and difficult poynts as may any way trouble the vnlearned Here then the discreet Reader shal meet with fit matter both to satisfie sundry not well aduised among our selues and finde sufficient armour to ouerthrow the opē common aduersaries Touching the errours crept in among vs as it were into the bosome of the Church as well in practise as in iudgement I haue aymed especially at two things both to reforme some and to informe others To reforme such as thinks they are left at liberty to receiue when they list and whether they list and to informe such as call in question the lawfulnesse of kneeling at the Communion according to the order established and commanded the one sort erring in action the other being deceiued in opinion First for the better discouering and preuenting of their spirituall danger I haue laboured to set before the faces of all drowsie professors Against negligent commers to the Communion their slacknes and sluggishnes in comming to the Table of the Lord and answered such obiections as they vsually alledge in their own defence for asmuch as there is no sluggard but he is wise in his owne eyes Was Christ made man for vs subiect to our infirmities beaten with stripes crowned with thorns and pierced with nailes that we should despise the blessed Sacrament that resembleth and representeth all these vnto vs which is as a looking glasse wherein we may behold him crucified and hanging vppon the crosse Chrysost hom 60. ad pop An. 〈…〉 Hee is a shepheard that feedeth his Sheepe with his owne bloud and nourisheth them with his owne substance If an earthly Prince should call vs as his guesse to sit downe at his Table would any bee so foolish or so froward as to refuse to come Behold the King of Heauen and earth inuiteth vs to his heauenly banquet and therefore we ought not to stop our eares or to withdraw our selues to perdition True it is all men almost come thicke and threefold at Easter or else they should not think themselues to be good subiects then they offer themselues without difference and distinction howbeit at other times they make no cōscience of their ordinary absence almost continual negligence Such as come not at other times it is to be feared they come not in knowledge at that time For if they come at Easter in conscience of Gods comandement more then for feare of the Princes law and with a feeling of their own wants rather then for forme and fashion sake they would fit themselues for this woorke at all times of the yeare so often as the Sacrament is deliuered Indeede none ought to present themselues being vnprepared presume to handle the outward signes of the body and bloud of Christ comming in impiety impenitency Mat. 22 11. like to the guesse in the Gospell that came without his wedding garment notwithstanding when we haue made our selues ready wee must not abstaine and absent our selues from it at our owne pleasure for then we make our selues guilty of the body and bloud of Christ 1 Cor 11 27. and vnworthy of any mercy to be reaped and receiued Wee may not be weary in well doing Gal 6 9. but must bee forward in the religious exercises of our faith taking all oportunity to performe this commandement of comming often to his Table 1 Cor 11 26. This is one sinne among others that draweth downe heauy iudgements vpon vs and our soules 1 Cor 11 30. for this cause many are weake and sickely among vs and many sleep yea it prepareth the way for farther vengeance except we repent of our euill wayes and amend our former negligence by greater diligence It is not enough that we submit our selues to the hearing of the word vnlesse withall we ioyne
Church remained maintaining those opinions which that present Church holdeth They teach that which was neuer taught for sixe hundred some things which were neuer knowne for a thousand yeares after Christ Answere to those that ask where our Church was before Luther Mark 1 27. The true Church of GOD hath alwayes beene taxed with this imputation and accusation of nouelty as appeareth by the words of the Iewes to Christ the master and of the Philosophers to Paul the Scholler They say to Christ what new doctrine is this Marke 1 27. Wee know that God spake vnto Moses as for this fellow wee know not from whence he is Ioh. 9 29. Ioh. 9 29. So the Epicures Stoikes tooke Paul and brought him to Areopagus the highest Court in Athens saying May wee know what this new doctrine whereof thou speakest is Act. 17 19. Indeed in the hottest times of persecution Reuel 12.6 the woman fled into the wildernesse where she had a place prepared of God that they should finde her there a thousand two hundred and threescore dayes But what an absurd thing and how iniurious dealing is this to persecute vs with fire and faggot and to driue vs as poore banished men from place to place and from corner to corner and then to aske where our Church is and to complaine against it that it is inuisible Neuerthelesse that great Dragon and old Serpent which deceiueth the whole world Ver. 8 9. and all his instruments shall not preuaile because to the woman wer giuen two wings of a great Eagle that she might flye into the wildernesse to her place where she was nourished for a time Ver. 14. and times and halfe a time so that the gates of hell shall not be able to ouercome it and to preuaile against it And albeit the Church be vnknowne to the world and oftentimes to the particular parts themselues as it was in the dayes of Eliah 1 King 19 14 Rom. 11 3. 2 Tim 2 19. Galath 1.9 who complaineth that he was left alone yet it is not hidde from God who knoweth who are his and described fully in the Scriptures which cannot deceiue vs. If wee or an Angell from heauen should teach otherwise let him bee accursed It was our Church that shined with glorious myracles confirming the faith which we professe that was dyed with the blood of so many Martyrs confessing the truth which we imbrace It was our Church which conuinced the Arrians Macedonians Nestorians PelagiaÌ„s Manichees such like hereticks The general Councels celebrated in former times at Nice Popish opâ—nions not heard of for 600. yeares after Châ—ist at Constantinople at Ephesus and at Chalcedon stand on our side But where was the Popish Conuenticle which nowe boasteth it selfe to be the only Church for six hundred yeares after Christ which were the purest times Had they any Church any where that worshipped images that decked them and then ducked downe vnto them that held that the old vulgar Translation of the Bible is authenticall that no interpretation of Scripture is to be allowed against that sence which the Church of Rome holdeth that the Virgine Mary was exempted from originall sinne that the Scriptures are vnperfect and no sufficient rule of faith that the holy Scriptures and the traditions of the Church are to be reuerenced with equall affection that the Bishop of Rome is iudge of all controuersies of Religion Had they any Church vpon the face of the earth that beleeued that the Pope was euer called a God and the spouse of the Church that held that veniall sinnes are cleansed and done away with holy water that the Pope is aboue a generall Councell that the Pope may dispense by his omnipotency wâ—thin the degrees of affinity and consanguinity forbidden in the Law that by dispensing the merites of Saints by indulgences hee is able to deliuer Soules at his pleasure from the paines of Purgatory that the Pope defining out of his Chaire cannot erre Were all these or any of thâ—se preached or professed in the true Church of God which are now broached and beleeued in the Church of Rome But to passe ouer these as impertinent to this present Treatise New doctrins of Popery touching the Supper and to speeke onely to the matter in question concerning the Sacraments what Church did beleeue the reall presence or Transubstantiation or priuate Masses or receiued in one kinde or held that there are seauen Sacramenss neyther more nor lesse or beleeued accidents without their subiect or called the Sacrament his Lord and God or administred it in a strange tongue or lifted it vp ouer his head or worshipped it as his Maker and Creator All these are now made articles of faith and principles of religion such as without them a man cannot be saued yet which of them were imbraced for sixe hundred yeares I might adde more after Christ These were neuer heard off neuer dreamed off which are now the chiefest dreams of the Romish Prelates And no maruell For seeing they haue in a manner banished and buried the remembrance of CHRIST it may not seeme strange that they haue abolished his Supper instituted in memory of his death and passion Christ our Sauiour sitteth in heauen at the right hand of his Father and maketh continuall intercession for vs Sadeel de spiri manduc cap. 1 and wee must feed vpon him spiritually which is not a faigned or forged presence bred in our owne idle fansie and consisting of our priuate opinion neither doth it signifie and import that which is onely inuisible and not offered to the obiect of the eye or that we go about to turne and transforme the body and blood of Christ into a spirit but we call it spirituall eating and feeding vpon him spiritually The reasons why we are said to eate Christ spiritually for three causes First because the eating of Christs flesh and drinking of his blood is brought to passe by the worke of the holy Spirit for it may well be saide to be receiued in that manner seeing it is effected by that meanes Secondly because this mystery is wrought by the instrument of faith which we send vp to the Throne of God as the Eagle which mounteth vp to heauen inasmuch as it is opposed to the fleshly eating of him wherein the Papists are like to the Capernaites Ioh. 6. that dreamed of a carnall and corporall eating and drinking Ioh. 6 63. which profiteth nothing and helpeth no man and bringeth no good Thirdly because this most excellent and precious food belongeth to our spirituall and eternall life seeing wee receiue the signes not to nourish our bodies but to feed our soules The summe and effect of this Booke These things the iudicious Reader shall finde largely discussed in this Treatise which I haue therefore called The New Couenant because it layeth open the doctrine of the Sacraments which serue to confirme and strengthen vs in that Couenant and
compact which the eternall God hath in great mercy and compassion made with mortall and miserable men accepting them into grace and fauour promising to them remission of their sins and saluation of their soules The summe and effect of this Booke These things the iudicious Reader shall finde largely discussed in this Treatise which I haue therefore called The New Couenant because it layeth open the doctrine of the Sacraments which serue to confirme and strengthen vs in that Couenant and compact which the eternall God hath in great mercy and compassion made with mortall and miserable men accepting them into grace and fauour promising to them remission of their sins and saluation of their soules These my rude though renewed labours I willingly submit to the wise censure of my learned Brethren remembring that the spirits of the Prophets are subiect vnto the Prophets If I haue any where erred through humane infirmity 1 Cor. 14 32 or mistaken the matter any way which I go about to prooue or perswade I desire them heartily by some meanes to giue mee friendly notice thereof which I shall receiue as precious balme or as an excellent oyle that shall not breake my head Psal 141 5 The Lord God almighty from whom euery good giuing and euery perfect giuing proceedeth establish vs in the New Couenant and make vs carefull to keepe the conditions thereof to the increase of our knowledge to the growth of our faith to the furtherance of our obedience to the comfort of our soules and to the glory of his great name Amen Amen Thy Brother in Christ our Sauiour William Attersoll THE FIRST BOOKE OF THE Sacraments in generall Of the agreement and difference betweene the Word and Sacraments CHAP. 1. GOD euen from the beginning added vnto the preaching of the word a God alway gaue his sacraments to his Church his Sacramentes in the Church as the Scripture teacheth outwardly repesenting and visibly offering to our sight those things that inwardly hee performeth to vs as b Gen 2 9. the tree of life the tree of knowledge of good euil in the Garden After mans fall when a new necessity was added in regard of mans want and weakenesse he testified his loue and ratified his Coueant by sacrifices Ceremonies to our first Parents Hee gaue the c Gen. 6 14. Arke to Noah and his sonnes to confirme them in the promise which he made to them that they should not be drowned with the rest of the world Hee added to Abraham d Gen. 17 11. the signe of circumcision as a seale e Rom 4 11. of the righteousnesse of faith and to the Israelites hee gaue the Passeouer Manna oblations purifications the brazen Serpent the Rocke and such like spirituall tipes whereby he assured them of the promise that God for the onely sacrifice of Christ wrought vpon the Crosse would giue to all that beleeue forgiuenes of sinnes and euerlasting life Now the word of God may fitly bee resembled to writings and euidences and the f The agreemeÌ„t between the Word Sacraments Sacraments to seales which the Lord alone setteth to his owne letters They are as a visible Sermon preaching vnto vs most liuely the promises of God that as the worde wee heare doth edifie and instruct the minde by the outward eares so do the Sacraments by the eyes and other senses First then that wee may vnderstand the doctrine nature of the Sacraments wee are to consider what the word and Sacraments haue in common and how they agree one with another then what they haue peculiar and proper each to other and how they differ one from another The argument betweene them standeth in these points First both are of God and instruments which the Holye Ghost vseth to this ende to make vs more and more one with Christ and partakers of saluation not that God needeth them or that he is tyed vnto them for as he can nourish without meate and drinke so he can saue without word or Sacraments but because wee neede them hee vseth them when hee will and as often as it pleaseth him The same which is published and promised by the worde of God is signified and sealed by the Sacraments For they are not a deliuering of new promises and articles of faith but seale vp such as are offered in the word Secondly although God vse them as instruments of his grace yet the especiall working and forcible power of them is not in them but dependeth on God alone so that wee must not thinke that whosoeuer partaketh them is partaker of grace saluation forgiuenesse of sinnes and euerlasting glory but the vertue of them floweth from him onely as from a fountaine A man may heare the word and receiue the Sacraments all the dayes of his life and be neuer the better except God change the minde open the heart enlighten the vnderstanding cleanse the conscience and sanctifie the affections to his glory Thirdly as the preaching of the word profiteth nothing vnlesse it be vnderstood applied and receiued but g Heb. 4 1. tendeth to iudgement so the Sacraments except wee bring the hand of faith with vs cannot giue vs faith nor grace but tend to our condemnation Yet as the Gospell is alwaies the sauour of life vnto life of it owne nature and the h Heb. 4 12. word liuely and of comfortable operation howsoeuer the vnfaithfull turne it to be the sauour of death vnto death So the Sacraments cease not in themselues to bee true Sacraments although they bee administred by vnworthy Ministers and receiued by vnfaithfull people For mans wickednesse cannot peruert much lesse euert the nature of Gods ordinance Lastly as the best seede springeth not vp and bringeth not fruit so soone as it is sowne but lyeth a time couered in the earth to take rooting so the fruite reaped by the word and benefit receiued by the Sacraments presently appeareth not but groweth and increaseth at the time appointed of God who will blesse them in his elect at what season himselfe hath ordained Thus wee see what the word and Sacraments haue in common both are instruments of the same grace both haue their benefit blessing and force depending on God both require faith to bee mingled with them without which they are vnprofitable and lastly they profite not by and by at the same moment they are published administred heard or receiued but God afterward worketh oftentimes by them in his children to their great comfort when all fruite to come by them seemed to be buried The Disciples at the first vnderstood no more of Christs resurrection then the vnbeleeuing Iewes did when hee saide i Iohn 2 19. Destroy this Temple and I wâ—ll builde it againe in three dayes But they lay it vp in their hearts and long afterward remember the words he spake vnto them So wheÌ„ they saw Christ riding to Ierusalem the multitude spreading their garments in the way and cutting
so that God onely is able to bestow grace and he alone can appoint true signes of grace For as he onely hath authority to seale the charter pardon in whose iurisdiction it is to grant it so likewise God giueth the pledges and tokens of his grace which sheadeth the graces of the Spirite into our hearts Wherefore the reuerent Sacraments of the Church none can institute by his authority but onely God and hence it is that the signes haue the names of the thinges signified None but Christ himselfe could say of the bread This is my body none but hee could say of the cup This cup is the new Testament in my bloud none but hee breathing on his Apostles could say Receiue the Holy Ghost none but hee could make the water in Baptisme to be the lauer of regeneration Let vs see what good and profitable vses arise from this Vse 1 doctrine First if the Sacraments bee the ordinances of God then they depend not on the worthinesse or vnworthinesse fitnesse or vnfitnesse vices or vertues of the Minister but all their efficacy and force hangeth on the holy institution of Christ Iesus The Ministers impiety wickednesse maketh not a nullity of the Sacrament neyther hindereth the fruite of the worthy receiuer no more then the piety and godlinesse of a faithfull Minister can profite an vnworthy receiuer Indeede the Church must indeuour that they bee cleane which beare the Vessels of the Lord Esay 52 11. and that the Ministers thereof may bee holye and vnblameable according to the Apostles r 1 Tim. 3 2. rule but we must not measure the profit of the receiuer by the person of the Minister If a theefe do steale a sack of corne we see if he sow it it groweth vp and bringeth foorth increase because the fault resteth not in the seede which is good but in the sower which is euill so doth the Sacrament profite the faithfull howsoeuer hee bee vnfaithfull that doth administer it Wee see if the seede-man haue foule filthy and vncleane hands that soweth yet if the seede be cleane sweete and faire it prospereth so the holy things of God ſ Euill Mininisters may deliuer the good things of God cannot be defiled by the corrupt and sinfull life of the Minister while he deliuereth nothing of his owne but dispenseth the ordinances of God Thus we see that whether the Minister be good or euill godly or vngodly an heretick or a Catholike holy or prophane the effect is all one the worthines of the Sacrament dependeth not on man but proceedeth from God and therfore all such as contemne the Sacraments of God for the sacriledge of man shal beare their condemnation whosoeuer they are The two sons of Ely Hophni and Phinehas were t 1 Sam. 1 22.23 exceeding sinners against the Lord yet because the people of Israel abhorred the sacrifices of God and trode his worship vnder their feete the wrath of the Lord was kindled against the whole land and hee denounced u 1 Sam. 6 11. sore iudgements against thē So then the offence of the Priests was no defence of the people but as the Priests gaue the offence the people tooke it so God boūd thē together in the same iudgement So we must know God will not beare the contempt of his ordinances vnder any pretence whatsoeuer of the Ministers wickednes vnworthines if his hand be corrupt let thy heart be vncorrupt though his sins be his own yet the Sacram. be Gods he may minister cōfort to thee tho he bring none to himselfe as the workmē that builded the Arke prepared a means to saue other but were drowned thēselues or as the bels tho they moue not themselues yet serue to bring others to the exercises of religion or as the Scribes that pointed the way to the wise-men but themselues vouchsafed not to step out of doores to enquire after Christ The eares of corne do carry the corne with the chaffe to be purged and cleansed in the barne though the chaffe be vnprofitable yet it profiteth the corne as the Lanthorne holdeth the candle to giue light vnto others that are the passengers As gold is gold of whomsoeuer it is giuen and receiued so the Sacrament is truely a Sacrament whether it bee giuen of a good or euil Minister so is it with the word of God This appeareth by the words of Christ our sauiour Math. 23. The Scribes and Pharisies sit in Moses seate a Mat. 23 2 3 all therefore whatsoeuer they bid you obserue that obserue and doe but after their workes do not for they say and do not Albeit then the Scripture condemneth such as giue offences yet such as take offence are not thereby iustified let vs magnifie the ordinances of God and then we may expect a blessing at his hands This is that which the b 1 Cor. 3 6 7 Apostle teacheth I haue planted Apollos watered but God gaue the increase So then neyther is he that planteth any thing neither he that watreth but God that giueth the increase Wherefore the people of God notwithstanding the wickednesse and vnworthines of the Ministers may safely and with a good conscience vse their ministry both hearing the word frō their mouths and receiuing the Sacraments at their hands and both of them are effectuall and auaileable vnto saluation neither do they defile themselues by their corruption The Donatists in former times the Anabaptists in our daies teach that such scandalous Ministers as giue offence can profite vs nothing at al nor further our saluation nor doe vs any good that being defiled themselues by their sins they defile also the Sacraments Heereunto they bring the saying in the law of Moses Whatsoeuer the vncleane person toucheth shall be vncleane the soule that toucheth it shal be vncleane vntill euen Likewise they alleadge the wordes of Haggai the Prophet If a man beare holy flesh in the skirt of his garmant with his skirt do touch bread or pottage or wine or oyle or any meat shall it be holy The Priests answered and said No. Then said Haggai If one that is vncleane by a dead body touch any of these shall it be vncleane The Priests answered It shall be vncleane So is this people and so is this Nation before me saith the Lord and so is euery worke of their hands and that which they offer there is vncleane Therefore whensoeuer the Ministers are polluted with vices they do pollute prophane whatsoeuer they handle I answere these words are corrupted depraued by these heretikes The Prophet saith not by way of application so doe you pollute the Sacram. and sacrifices of the people but the drift of the place is to shew vnto vs that our works are polluted and abhominable in the sight of almighty God and vtterly reiected of him except they proceed from the fountaine of a pure heart faith vnfained so that albeit they be in their nature neuer so good
yet if wee bee vncleane and vnpure we make them all vnpure to our selues I say to our selues but not to others For why should they bear the blame of our impurity or why should they bee punished for our iniquity The Apostle speaking of the Lords Supper 1 Cor. 11. saith He that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe not discerning the Lords body hee cannot eate and drinke iudgement to other men but hee may to himselfe Likewise the same Apostle writing to Titus saith Chap. 1.15 Vnto the pure all things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled No man can defile the Sacraments to others but onely to himselfe forasmuch as they take their nature and borrow their force from God not from men and therefore are not to bee esteemed by the vice or vertue of the Minister but by the power and vertue of God If a Prince should send vs a pardon by his letters pattens and deliuer them into the hand of a wicked man as God sent Iudas the son of perdition to the Children of Israel to preach vnto theÌ„ that the kingdome of God was at hand would we refuse the pardon because of the wickednesse of the messenger Or may wee thinke it to bee lesse forcible and auaileable because hee is an vngodly person Woe then vnto those that bring in againe the damnable doctrine and practise of the Donatists long since buried and shaken in peeces who make a schisme in the Church depart out of the church for the faults offences of the Ministers because wee are not baptized into the names of the Ministers neyther are made partakers of the supper of the Ministers but we are baptized in the name of God and we are made partakers of the Supper of the Lord. They are therefore their owne enemies that looke too much vpon the messenger and too Vse 2 little vpon him that sendeth him vnto vs. Secondly is God the true and onely author and appointer of Sacraments Then none must adde vnto or take from the Sacraments instituted by him in the church no more then vnto the c Deut. 4. worde it selfe Deutronomy 4. Yee shall put nothing to the word which I command you neyther shall ye take ought there from that ye may keepe the commandements of the Lord your God which I command you And Reuel 22 18 19. If any man shall d Reuel 22 18 19. adde vnto these things God shall adde vnto him the plagues that are written in this booke and if any man shall diminish of the words of the booke of this prophesie God shall take away his part out of the booke of life If the Sacraments were the inuentions of men they might also fitly receiue the additions and subtractions the changes and the alterations of men but seeing they are the ordinances of God we must be content to haue them ordered by God All Ceremonies therefore and rites deuised by men as parts of Gods worship are so many abhominations and innouations of his seruice As God onely can gratiously promise so hee can onely effectually performe what he hath promised Wherefore we must condemne those as guilty of rebellion against God that bouldly breake out eyther to deuise new Sacramentes or to adde and detract from them that God hath ordained We are commanded to rest in those that he hath appointed to the Church in his worde for as well wee may deuise a new word as deliuer a new Sacrament aswell wee may coyne a new Article of faith as bring in a new confirmation of of faith Thirdly wee learne heereby that they which condemne Vse 3 the Sacraments and will not suffer them to bee of any force with themselues and making small account of them doe esteeme them as trifles or otherwise abuse them contrary to the institution will and commandement of Christ all these do greeuously sinne not against man but against the author of them that is God who hath ordained them and greatly indanger their owne saluation as 1. Cor. 11. He that eateth drinketh vnworthily e 1 Cor. 11 29 eateth drinketh his owne iudgement because hee discerneth not the Lords body If a man contemne or any way contumeliously abuse the seale of a Prince he is punished and therefore such as scorne and make a mocke of the Sacraments which are the seales of God cannot goe scot-free but shall bee indighted of high treason and rebellion against his Maiesty The last point to bee considered in the description of a Sacrament is the end of them where it is added Whereby Christ and al his sauing graces by certaine outward rites are signified exhibited and sealed vp to vs. This is proued directly by the Apostle 1. Cor. 10 16. The f 1 Cor. 10 16 cup of blessâ—ng which we blesse is it not the Communion of the blood of Christ The bread which we breake is it not the Communion of the bodye of Christ So Peter speaketh Acts 2. of the other Sacrament g Acts 2 38. Amend your liues and be baptized euery one of you in the name of Iesus Christ for the remission of sinnes and ye shall receiue the guifts of the Holy-Ghost And Paul saith in another place All ye h Gal. 3 27. that are baptized into Christ haue put on Christ Our soules are washed in the bloud of Christ his buriall his resurrection his sanctification his wisedome his righteousnesse his redemption is made ours all his benefits are ours as Christ is ours Vse 1 Let vs make vse of this point and apply it to our selues First is Christ the summe and substance of all Sacraments Then the Church of Rome is heere condemned that say we make the Sacraments bare and naked signes God forbid that we should say so or make them to be so they are the sure seales of Gods promises heauenly tokens spiritual signes and authentike pledges of the grace and righteousnesse of Christ giuen and imputed vnto vs. The Sacraments and sacrifices of the olde Testament were not bare signes Circumcision was not i Rom. 2 28.29 a bare signe as Rom. 2. This is not circumcision which is outward in the flesh but the circumcision of the heart And In Christ k Col. 2 11 12. yee are circumcised with circumcision made without hands by putting off the sinfull body of the flesh through the circumcision of Christ Euen so Baptisme is no bare signe it were great blasphemy so to speake it were very great iniquity so to thinke The grace of God doth worke with his Sacraments and therfore the signes are neuer receiued in vaine of the faithfull and worthy receiuer The water washeth not from sinne the bread and wine feede not to eternall life but it is the precious blood of Christ that doth cleanse vs from al sin and purchaseth for vs all grace which is the life and the truth of the outward signes Againe
is Christ Iesus offered by God the Father in the Vse 2 right vse of the Sacraments then God doth not deceiue or delude those that come vnto them If any that come to the Sacraments depart without grace without Christ without fruite the cause is in themselues the fault is not in God for l Christ is offered to all but receiued onely of the faithfull he offereth Christ to all euen to the vnfaithfull but they haue not hands to receiue him If a Prince should offer a rich present and he to whome it is offered haue no hand to receiue it he goeth away empty When the Sunne giueth light vpon the earth if men shut their eyes and bee wilfully blinde they receiue no profite by it When God offereth himselfe and his graces to vs by his word and Gospell if we stop our eares and harden our hearts it turneth to be the fauour of death to death so is it in the Sacraments when wee come to them God doth not feede our eyes with naked vaine and idle shewes but ioyneth the truth with the outward token and giueth the grace signified with the signe If we bring the hand of faith with vs which openeth the gate of the kingdome of heauen for vs Christ is both offered and giuen to vs. But howsoeuer the signe be alwayes inseparably ioyned with the grace that is signified in respect of God yet hence it followeth not that both of them are of all receiued For the outward signe is offered to the hand to the senses and instruments of the bodye which because all bring with them all are partakers of the outward parts But Christ who is signified by the signe is offered to the soule and faith of the receiuer m 2. Thes 3 which because many want they loose the fruite of their worke and the benefite of their labour Thirdly if the right receiuers receiue Christ and with Vse 3 him all sauing graces needfull to eternall life then the presence of vngodly men that come to the same Sacraments with vs and meete vs at the same Table cannot hinder and hurt vs in our worthy receiuing The vnbeleeuers and vnrepentant persons come indeed into the assembly of the faithfull to heare the worde of God read preached and expounded and as they come without faith so they depart without fruite yet their company defileth not the sauing hearer So is it in the Sacraments I confesse it were to bee wished that the Church were pure without spot and perfect without corruption faire without blemish and they euen n Gal. 5 12. out off that trouble the same yet sometimes it o Reuel 2 14.20 wanteth that good censure and godlye seuerity which is required to separate such as may infect with the leauen of their life and doctrine Againe as the faith of the wise and worthy receiuer cannot sanctifie the conscience of the hypocrite and offensiue liuer so the infidelity or iniquity of another shall not barre the faithfull soule from fruitfull receiuing to his saluation according to that p Ezek. 18 20 saying The righteousnesse of the righteous shall be vpon him and the wickednesse of the wicked shall be vpon himselfe Euery one is to prooue and examine himselfe not to enter into the consciences and conuersations of other men wee shall giue an account of our owne wayes and workes not of the deformities of others which we cannot reforme and redresse Furthermore as in an Army euery man hath his standing so in the Church euery man hath his calling it is not in the q Priuat men are not to meddle with the censures of the church power of priuate persons but of the Gouernors of the Church to draw out the censures of the Church against notorious offendors and therefore in their slacking and negligence the people must tollerate that which they cannot amend and not make a separation or rent in the Church as the manner of some is disturbing the peace quietnes thereof Vse 4 Fourthly if Christ be offered giuen and sealed vp to vs in the Sacraments then the Sacraments must be holden of vs in great price and estimation for their profites sake not lightly to be regarded but reuerently to be esteemed They that respect Christ in whom the tresures of al graces are laide vp must regard the Sacramentes of Christ and such as reiect them reiect Christ with all his benefites Vse 5 which who so doth sinneth against his owne soule Lastly if they be signes and seales of grace offered then the Sacraments make not a Christian no more then the seale giueth the purchase or possession The faithfull and the children of the faithfull are true Christians differing from Pagans and Heathen before they be baptized The Sacraments are signes not causes of grace And whosoeuer is not a Christian before he receiue baptizme baptizme can make him none which is onely the seale of the graces of God and his priuiledges before receiued The worde of God and the Sacraments of God are both of one nature but the word is not able to conferre grace but onely to declare and publish what God will confer inasmuch as to some it is the sauour r 2 Cor. 2 16. of death to death therfore also the Sacraments of themselues do not confer and bestow grace hauing it tyed vnto them or shut vp in thē For if the Sacramentes did actually and effectually giue grace by inherent power and vertue in themselues it would follow from hence that euery person baptized is certainely saued and hath his sinnes remitted or else that his sins remitted may returne and remaine and bee againe imputed But when God graciously pardoneth sinne ſ Ezek. 18 22. he remembreth it no more Besides that which is proper to God ought not to be ascribed to the creature Againe we see Abraham was not iustified by his circumcision hee was iustified by his faith for t Gen. 15 6. Abraham beleeued God and it was imputed to him for righteousnesse and afterwarde hee receiued u Rom. 4 10 11. circumcision to bee the signe and seale of his iustification Notwithstanding the Sacraments may bee saide to conferre the grace of regeneration and remission of sinnes as they are instruments vsed of God and as they are pledges tokens to vs. They are meanes to offer and exhibit to the beleeuer Christ with all his benefits wherby the conscience is assured of comfort saluation as the Princes letters are saide to saue the life of a malefactor whereas they only signifie to him and others that it is the Princes pleasure to fauor him Again they may not vnfitly be said to giue vs grace because the signe exhibiteth the thing signified the out-ward washing of the bodye is a pledge and token of the grace of God so that whosoeuer vseth the signe aright shall receiue forgiuenesse and life euerlasting CHAP. III. That the parts of a Sacrament are partly outward and partly inward WE haue seene what
the Sacraments haue force and power to saue and iustify sinners howsoeuer the persons be disposed that partake them then to frame short answeres to euery one of them For what needed this inward part of the Sacraments to wit the working of the holy Ghost if the outward washing were effectuall to saue and to sanctifie the soules of all them that are baptized Grace is not tied to the Sacraments And if these graces were so tyed to the Sacraments that al which vse them should be iustified by them we make thē more effectuall then the word of God it selfe is forasmuch as all that heare the worde are not saued by it nor transformed into the obedience of it nor receiue life from it nor are regenerated by it Iohn the Baptist who was the first Minister of that Sacrament confesseth that hee could doe no more then wash the body it lay not in his power to giue grace and to baptize with the Holy Ghost Besides wee see all in our daies are brought to be baptised but all these are not by it regenerated Acts 8 13. as in the Apostles times Simon himselfe was baptised yet he remained an hypocrite and was destitute of true faith that ioyneth vs to Christ But because we haue handled this point before let vs come to such obiections as the aduersaries haue made and mustered together Bellar. de Sacra lib. 2 cap. 4. which are taken partly from types and figures and partly from places of Scripture wrested from their true and naturall meaning Touching the types borrowed some from the olde and some from the new Testament albeit it were sufficient to make this generall answere that similitudes parables and comparisons do not proue yet least we should seeme thereby to turne our backs and yeeld to the enemy I will not sticke to propound them in particular and vouchsafe to yeeld vnto them a particular solution Obiection 1 The first type is drawne from the history of the creation Gen. 1. The Spirite moued vpon the waters to make them fruitefull As then the water receiued a certaine liuely force from the Spirit to bring forth the creatures so doth baptisme to make vs new men receiue strength from the Spirite Thus doth Bellarmine reason I answere Answere this maketh directly against himselfe and therefore he layeth about him like a blinde man who instead of his enemy striketh himselfe For heereby it appeareth that the Sacraments do not giue grace ex opere operato that is by the force and vertue of the worke done and that words vttered haue no power but by the Holy Ghost For as the Spirit gaue force to the waters wherby the creatures were fostered and formed which were not of themselues auailable to giue life being as it were dead and without any vigor euen so the Spirit maketh the water in baptisme serue to signifie and seale vp our regeneration and not the bare and outward element The bodye of man without the soule is dead and without life so the water without the Spirite cannot conferre grace It is the Spirite that quickneth without it the water is as common water Obiection 2 Another obiection is from the history of the flood Genesis 7 17. and the drowning of the Egyptians in the redde sea Exodus 14. and the passing of the Israelites through the Riuer Iordan to the land of promise Ioshua 4. where it appeareth that the waters themselues saued his people I answere Answere If the waters in the flood had a proper power to saue and preserue why did they not saue all the world aliue Why were any of the creatures at all drowned Againe this robbeth God of his honour and glory to whom onely it is due and giueth it to the element to which it is not due For if Noah had beleeued that the waters could of themselues haue saued him he should haue set vp an altar as a monument to the waters and not builded one to God the Lorde Genesis eight verse 20. But the Scripture ascribeth all to the mercy and clemency of God toward that remnant and remainder of mankinde because hee had seene Noah righteous and religious in that generation before him Genesis 7 verse 1. Therefore it is said hee found grace in the sight of the Lord Genesis 6 verse 18. That the Lorde stablished his couenant with him Genesis 6 verse 18. That the Lorde had him enter with all his houshold into the Arke Genesis 7. verse 1. That the Lorde shut him in the Arke when he was entred Genesis 7 verse 16. That the Lord remembred him while he was in the Arke Genesis 8. verse 1. And after the ceasing and decreasing of the waters brought him out of the Arke Genesis 8 verse 16. So that whereas the waters had of their owne nature ouerwhelmed them euen the proud waters had gone ouer their soule to haue drowned them God in mercy saued them that they might ascribe the praise of their preseruation to the Lord of Hoasts not to the power of the waters And if the Israelites had beene deliuered at the red sea and in passing ouer Iordan by the strength of the waters they would haue erected a trophee to them not haue sung a song vnto God Another type is taken from Circumcision Genesis 17. Obiection 3 whereof Paul speaketh Colosians 2. Yee are circumcised with circumcision made without hands in putting off the body of the sinnes of the flesh by the circumcision of Christ buried with him in baptisme and Baptisme then is like vnto circumcision but circumcision that is outward did truely and effectually cut off the flesh and was not onely a testimony of cutting it away I answere Answere the Apostle reproueth such as would ioyne the ceremonies of the lawe with the Gospell of Christ whereas now we haue no need of them at all hauing the truth with vs of those shaddowes And touching circumcision there is no need to haue it brought in vse into the Church forasmuch as we are inwardly circumcised by the power of Christ So that there was a twofold circumcision as there is also a two-fold Baptisme the one outward in the body the other inward in the heart the one administred by the hand of the Minister the other finished by the grace of the Spirite Besides if the outward cutting off the foreskinne of the flesh were alwaies effectual to cut away the corruption of the soul how is it that they teach that the Sacraments and Sacrifices of the olde Testament were so farre from giuing grace Rhem. on Heb. 10. remission and iustification that they were but shaddowes obscurely representing the graces of the new Testament How can they reconcile themselues when they make this difference betweene the old new Sacraments that the old did onely signifie the new containe and conferre grace and sanctification Thirdly if the outward cutting off the flesh did by the worke done giue grace and that the signe were not to be separated from the thing
signified how commeth it to passe that Ismael being circumcised as well as Isaack and Esau circumcised as well as Iacob yet one beeing borne after the flesh persecuted him that was borne after the Spirite Genesis 21. Galathians 4.29 the other was not beloued of God neyther had grace giuen vnto him as the Scripture saith Rom 9 13. Iacob haue I loued but Esau haue I hated Lastly the outward circumcision that is in the flesh may bee out of the Church and receiued of them that are no members of the Church as it was of the Idumeans Ismaelites Samaritans and such as were strangers from the couenant as also the Turkes and Sarazins receiue it in our daies So is it with baptisme it doth not bring vs iustification by the outward worke done but sometimes it may go before the signe and sometimes follow after The like might be said touching Manna giuen vnto the Israelites Exod. 16. and the water of separation Num. 19. We may ioyne all these together because the force of them is alike and therefore the answere to the one is an answere to the other The next type is touching the cleansing of Naaman the Obiection 4 Syrian by washing seauen times in Iordan 2. Kings 5. as then those waters did truely heale him so the water in baptisme doth heale the soule and iustifie the sinner I answere Answere this is to draw from a wrong supposition a false conclusion forasmuch as euen those waters had no such inherent power or secret vertue but onely for the present by a miraculous dispensation of God they cleansed him of his leprosie neyther had they of themselues any other hidden vertue included in them then the Riuers that wer in Damascus 2 Kings 5 12. And therefore Naaman being cleansed did not magnifie the strength of that water aboue all other Riuers in other regions but the great mercy of God toward him and promised he would worship no other God but the God of Israel The next type is from the poole of Bethesda Iohn 5. Obiection 5 which healed all manner of diseases at the mouing of the waters and the waters in Siloam wherewith the blinde man is commanded to wash Iohn 9. I answere Answere the Scripture is plaine that an Angell went downe at a certain season into the poole troubled the water without which moouing and stirring of it no cure was wrought at any time Againe if this power had beene naturall and inseparably tyed vnto it then the water would haue cured and healed all the whole multitude of impotent persons of blinde of hâ—lt and of withered that should step into it contrary to the expresse words of the text Whosoeuer did first after the troubling of the water step into it Iohn 5 4. was made whole of whatsoeuer disease he had So that the poore impotent man which had an infirmity 38. yeares needed not to haue complained that no man when the water was troubled would put him into the poole but while hee was comming another stepped downe before him And touching the blinde man he was not healed and helped eyther by the spittle or the clay or the waters or by the force of all them together which had of theÌ„selues serued and sufficed rather to haue hindred the sight then to haue opened the eyes it was the miraculous worke of Christs own hand who worketh sometimes aboue means and sometimes contrary to meanes Thus much touching the obiections arising from sundry types and allusions which hee hath heaped vp and hudled out of the olde and new Testament Now touching the obiections drawne from expresse Obiection 1 places we will briefly runne them ouer forasmuch as many of them conclude not for them but against them First of all Iohn Baptist saith I baptize you with water but hee that commeth after mee shall baptize with the Holy-Ghost Math. 3. I answere Answere Iohn sheweth in these words that he was onely the Minister of the outward signe and could worke nothing in the hearts of men whereas Christ whoÌ„ he pointed out and of whom he spake would bestow the Spirite vpon them and those things which belong vnto their saluation Euen as the Apostle speaking of his ministry doth notably in other words expound this saying of Iohn 1 Cor. 3. I haue planted Apollos hath watered but God giueth the increase so that neither he that planteth nor he that watereth is any thing but God that giueth the increase That which Paul vttereth touching the preaching of the word and Iohn of the Sacrament of Baptisme we may fitly transferre and aptly apply to the Supper of tho Lorde wherein the Minister doth distribute the bread and deliuer the cup of the Lord but the Lord himselfe doth feed those that beleeue in him with his body blood which is meate indeed and drinke indeed The next testimony is taken out of Marke 16 16. Hee Obiection 2 that beleeueth and is baptized shall be saued Heere the force of sauing is ascribed to baptisme not to faith now it cannot saue but by iustifying and washing away the filthinesse of our sinnes I answere Answere in the Apostles dayes men of yeares and not infants onely were baptized in regard whereof profession of faith and confession of sins did go before Math. 3 6. They were baptized confessing their sinnes Againe Christ our Sauiour teacheth that saluation dependeth on faith Iohn 5 24. He that beleeueth is passed from death to life he neuer said Whosoeuer receiueth the outward baptisme is passed from death to life It is faith that ioyneth vs to God and not the washing of the body with water Lastly if grace were tyed to the outward signe hee would haue said He that is not baptized shal be damned whereas Christ saith onely Hee that beleeueth not shall bee damned Neuerthelesse faith and baptisme are both ioyned together that euery one should submit himselfe to the ordinance of God and know that to the guift of faith he must annexe the vse of the Sacraments The third testimony is borrowed from the conference Obiection 3 of Christ with Nicodemus Iohn 3. Except a man bee borne againe of water and the Holy Ghost hee cannot enter into the kingdome of God I answere Answere It is not necessary to vnderstand this place litterally of the water in baptisme but of the grace of Christ which cleanseth the soule as water doth the body which in other places is called The water of life Iohn 4 11. and 7.38 where speaking of the water of life the Euangelist addeth This hee spake of the Spirite which they that beleeued in him should receiue Againe water is ioyned with the Spirit in this place as fire is ioyned with the Spirite in another place Math. 3 11. He shal baptize with the Holy Ghost and with fire but there is no necessity nor so much as probability there to vnderstand fire properly why then should we take water properly in this place and wherefore in places that are like should wee seeke a meaning
that is vnlike Lastly these words cannot enforce any thing to proue that there is any inherent force in the outward element seeing the Spirite is ioyned with it which addeth power and giueth efficacy to the water as it doth also to the worde in all the sauing hearers of it for as the word is a bare sound without the Spirite so baptisme cannot saue without the Spirite Obiection 4 The last testimony and witnesse is produced out of the Acts of the Apostles Chap. 2.38 where Peter exhorteth the Iewes that were at his preaching pricked in their hearts to beleeue in Christ Iesus whom they had betrayed and crucified saying Repent and be baptized euery one of you in the name of Christ for the remission of sinnes and chap. 22 16. where Ananias perswadeth Paul to bee baptized and to wash away his sinnes calling on the name of the Lord. In both which places forgiuenesse of sinnes is ascribed to baptisme and therefore it giueth and conferreth grace I answere Answere It is the beleeuing in the name of Christ that washeth away sinnes and purgeth our consciences from dead workes forasmuch as he maketh the outward worke auaileable by the inward grace of the spirite Againe hee ioyneth inuocation of the name of God with the outward signe which hath the promise of saluation annexed vnto it as the Apostle testifieth Rom. 10 13. Whosoeuer shall call vpon the name of the Lord shall bee saued Thus we haue seene the principall pillars of the Romish error beaten and battered in pieces euery reason that caryeth any colour laid euen with the ground so that we are wholy to ascribe to the Spirite of God the lauer of regeneration and the answere of a good conscieÌ„ce toward God Againe is the Spirite of God an inward part of the Sacraments Then wee must learne and remember that we can neuer heare the word or receiue the Sacraments with fruite and comfort without the speciall assistance and inward operation of the Spirite of God Therefore the Prophet ioyneth the Spirite and word together Esay 59. I will make this my couenant with thee saith the Lord g Esay 59.21 my Spirite that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed from henceforth and for euer A man indeede hath power to heare the word and to receiue the Sacraments his will is free in these outwarde workes but hee hath no power or strength to doe them with profite and comfort except it be giuen him from aboue Though we heare neuer so much though wee communicate neuer so often the Spirit must open our hearts as he opened the heart of Lydia So 1 Iohn 2. That annointing h 1 Ioh. 2 27. which ye receiued of him dwelleth in you and ye neede not that any man teach you but as that same annointing teacheth you of all things and it is true and is not lying Likewise Acts 10. Peter preached the Gospell to Cornelius and his houshold and while he yet spake to them The i Acts 10 44. Holy-Ghost fell on them all which heard the worde So also the Apostles being sent out with their commission and commanded to preach the Gospell to euery k Mar. 16 20. creature it is noted that they went forth and preached euery where and the Lorde wrought with them and confirmed the worde with signes that followed And Iohn 14. The l Iohn 14 26. Comforter which is the Holy-Ghost whom the Father will send in my name hee shall teach you al things bring al things to your remembrance which I haue told you Pharaoh often heard Moses Aaron but he harkened not but hardned his heart because there was no inward touching or teaching of the Spirite The Israelites had heard seene the wonderful things of God yet they profited not in faith in repentance in regeneration and the reason is rendred Deuter. 29. Yee haue seene all m Deut. 29 2.3 4. that the Lord did before your eyes in the Lande of Egypt vnto Pharaoh and vnto all his seruants and vnto all his Land the great tentations which thine eyes haue seene those great myracles and wonders yâ—â— the Lord hath not giuen you an heart to perceiue and eyes to see and care to heare vnto this day When wee come to heare the word which is a word of power of life and of saluation when wee come to receiue the Sacraments which are signes of Gods graces and seales of his promises we see many returne as ignorant peruerse corrupt froward rebellious hard-harted and disobedient as they came to these ordinances of God and whence commeth this how falleth it out and what may bee the reason heereof Surely it is not in him that n Luke 13 24. Rom. 9 16. willeth nor in him that runneth but in God that sheweth mercy who giueth eyes to see eares to heare heart to vnderstand to whom hee thinketh good in his heauenly pleasure Wherefore our dutye is seeing the natural man perceiueth not the things that are of the Spirite of God to pray vnto him to giue vs wisedome to see our corruptions blindnesse ignorance and hardnesse of heart Vse 3 Thirdly doth the Spirit worke in vs by the word Are the word and Spirite ioyned together and doth he teach vs by meanes of the word and Sacraments then we must not separate the Spirite from the worde and Sacraments as the Anabaptists do o Against anabaptists depending on reuelations which depend vpon reuelations and inward inspirations vpon priuate motions and diuine illuminations without the word They will not be taught by the word they wil not be strengthened by the Sacraments but take away the vse of both following their owne foolish fansies and diuelish dreames They boast of the Spirite of God and are led by the spirit of the Diuell We must for our direction and practise learne that as to rest vpon the Spirite without the worde is phantasticall and heriticall and the mother of al errors so the worde and Sacraments without the Spirite are no better then a dead carkasse without life an empty sound without substance a naked shew without truth an empty casket without the treasure and therefore we must knit them together and assure our selues that the Spirite speaketh euidently in the Scriptures the Spirite worketh effectually by the Sacraments and the Spirite helpeth our infirmities to profite by them both CHAP. XI Of the third inward part of a Sacrament THus much wee haue spoken touching the holy Spirite being the second inward part the third inward part a Christ is the 3. inward part of a Sacrament is Iesus Christ crucified the very subiect and substance of all Sacraments He was represented by circumcision and the Paschal Lambe by Manna and the water that flowed out of the Rocke and hee is represented in baptisme and in
according to the seuerall times and seasons that God hath appointed howbeit the substance and effect the truth things signified are one and the same as the bodye is one albeit it receiue diuers garments to couer it The Passeouer and Supper of the Lord agree in the inward signification both of them representing teaching and offering the merites of Christs death Baptisme circumcision are likewise the same in substance the one cutting off the other washing away the naturall contagion and corruption of sinne by the shedding of the blood of the Messiah The same Gospell was preached to Adam by the Lord himselfe and afterward reuealed to Abraham and his posterity as also it was published by Christ and his Apostles albeit in the time of the lawe more darkely and obscurely but in the time of grace more plainely and cleerely The same sauing and iustifying faith was in Abraham the Father of the faithfull and in all other that euer were or shal be saued And therefore Iohn 1 29. Reuel 13 8. Christ is called The Lambe of God which taketh away the sinnes of the world And in another place The lambe slaine from the foundation of the world To this purpose the Apostle speaketh 1 Cor. 10. That the Israelites did eate the same spirituall meat and dranke of the same spirituall drinke that wee doe for they dranke of that spirituall Rocke which followed them and that Rocke was Christ Likewise in the Epistle to the Hebrewes Chap. 13. Iesus Christ yesterday and to day and the same for euer Hee was alwayes the foundation of the Church and the Fathers were saued by no other meanes then we are that is through him onely God hath appointed him ouer al things to be the head of the Church and the Sauiour of his body Ephes 1 22 and 4 16. There is giuen no other name vnder heauen whereby we must bee saued Acts 4 12. No man knoweth the Father but the Sonne and he to whome the Sonne will reueale him Math. 11 27. Ioh. 14 16. Lastly he saith of himselfe I am the way and the truth and the life In which words hee speaketh exclusiuely shutting out all others and meaneth that hee is the way alone the truth alone and the life alone by which Adam and all his posterity that beleeued attained vnto saluation No man therefore commeth vnto the Father but by him He sheweth Iohn 8.56 that Abraham reioyced to see his day and he saw it and was glad They which liued vnder the law and before the law as well as such as liue vnder the Gospell were no otherwise iustified reconciled and saued then by the blood of the onely mediator Christ Iesus who indeed was the end of the law forasmuch as the Gospell is no other then the law promised Rom. 1 2. 1 Pet. 1 10. and the lawe is no other then the Gospell exhibited and accomplished and all the Prophets beare witnesse of Christ and his Gospell Acts 10. For albeit he was manifested in the flesh in the last age of the world and was crucified when the fulnes of time came yet his death was as effectual to the faithfull before the flood and after the flood before the law and after the giuing of the law as to the faithfull that liued with Christ and after the ascension of Christ and it was as powerfull and profitable to them that liued before he dwelt vpon the earth as when hee did hang vppon the Crosse This point duely marked offereth vnto vs diuers good meditations to bee pondered in our hearts First that there is but one faith and one true religion one way to heauen and one truth in all the Sacraments albeit they haue diuers formes and figures We haue one Lord and one Baptisme saith the Apostle Ephes 4. Gal. 1 8. We haue but one Christ and one Gospell If an Angell from heauen preach any other Gospell any other faith any other Christ any other Sacraments let him be accursed Secondly the Fathers before Christs incarnation and taking flesh of the blessed Virgin were saued and went in soule to heauen as directly and certainely as they doe that dye now in the faith of Christ The gates of the kingdome of heauen were not as a Pallace that is locked and barâ—ed but they were opened to all beleeuers before the resurrection and ascension of Christ as wel as in our daies when he sitteth at the right hand of his Father and maketh continuall intercession for vs. Enoch and Elias were translated from the earth and ascended into heauen they were in Abrahams bosome Luke 16.26 and 23 42.43 which is no other then heauen Luke 16.26 So the penitent theefe before Christ rose again went with him into Paradice Luke 23. which is nothing else but the kingdome of heauen as appeareth by comparing the request of the theefe with the answere of Christ The Prophet Dauid saith Psalme 112. The righteous shal be in euerlasting remembrance And Salomon Prou. 10 7. The memory of the iust is blessed For seeing they are iustified by the same meanes that we are why should they not receiue the crowne of glory and reward of righteousnesse in the same manner that we do This serueth to ouerthrow the doctrin of the Church of the Romanists I doe not meane the true Church to which Paul wrote but the false Church of the Romanists that now glory in the name of a Church as they do in the name of Catholikes But like Church like Catholikes a bastard Church bastard Catholikes Their Church is antichristian and they themselues heretickes they haue a name that they liue but they are dead These men as if they were of counsell with God take vpon them to tel vs many secrets and hidden mysteries in heauen hell as if they had searched the vtmost bounds and borders of them The popish orders of Angels In heauen they sticke not to define the degrees and orders of Angels and they number vp nine seuerall names of them Principalities rules powers dominions thrones Cherubim Seraphim Angels and Archangels Likewise they make foure infernall and subterrestriall places hell purgatory limbus infantum The popish diuision of Hell limbus patrum Hell is made the lowest roome where the Reprobate and damned abide in euerlasting fire from whence is no redemption Purgatory is the next hotte house where the soules of such as dye in veniall sinnes lye puling and purging themselues till they bee helped out by dirges and masses and pardons and such like trumpery and foolery that I doe not say impiety and blasphemy The third dungeon is called limbus puerorum where children remaine and continue that dye vnbaptized which hauâ— lost the glory of heauen and yet lye there without paine and torment a gentle kinde of hell inuented by themselues and contradicted also by their owne writers among whom many teach that the want of heauen is as great a punishment as the sense of hell The last Cabbine of hell which
is the vppermost is limbus patrum where the Fathers liued before Christ Heere is deepe diuinity of no small fooles heere are the great keyes of the popish religion howbeit because they are vttered without warrant they may be laughed at without danger and reiected without reproofe Lastly our religion and doctrine of the Sacraments that we professe cannot be vpbraided with strangenesse and nouelty we teach we receiue wee practise no more then was beleeued and receiued from the beginning The forme of our Church seruice is in substance the same which the Iewes vsed in their Synagogues for they read a Lecture out of the law and Prophets Acts 13 15. Acts 15 21. They preached the word they prayed they sung Psalmes and administred the Sacraments So in the primitiue Church they had all these they began with confession of sinnes they had the vse of baptisme and the Lords Supper in a knowne tongue as also the manner is among vs. It is the popish religion that sauoureth of nouelty and is defiled altogether in the marrow and pith of it with newfanglednesse some part of it being taken from the Pagans and some borrowed from the Iewes and some deuised by themselues to please and allure all sortes as the Alchoran of the Turkes was patched and pieced together partly from one sect and partly from another to try if by all meanes they might draw many Disciples after them and so make them twofolde more the children of hell then themselues Vse 4 Lastly haue we Christ deliuered vnto vs in the Sacraments Then let vs imbrace and lay hold vpon him and let vs feed vpon him forasmuch as wee haue all things necessary for vs giueÌ„ vnto vs by the riches of gods grace For he that findeth him wanteth nothing Hee hath wholesome meate to eate he hath a precious garment to put on he hath the posts of his house sprinkled with the blood of the Lambe that the Angel of the Lord cannot destroy him The heauenly blessings of God contained in his word in his Sacraments and in the exercises of our religion are most plentifull and excellent feasts spiritual nourishment to his seruants The Prophet speaking of the soules prouision which the great shepheard of the folde maketh for the sheepe of his pasture saith Psal 23. Thou preparest a Table before me in the presence of mine enemies thou annointest my head with oyle my cup runneth ouer Psal 36 8.9 And in another place They shall bee abundantly satisfied with the fatnesse of th ne house and thou shalt make them drinke of the riâ—er of thy pleasures Salomon in the book of the Prouerbs dâ—scribeth this feast at large and setteth downe the Maister of the feast the place of the feast the cookes and dressers of the feast the abundance of the prouision and the inuiting of the guests Prou. 9 1.2 3. Psal 9 1 2 3. Wisedome hath builded her house she hath hewen out her seauen pillars she hath killed her beasts she hath mingled her wine she hath also furnished her Table she hath sent forth her maidens she cryeth vpon the high places of the Citty c. These heauenly blessings which are the soules diet do as truely and fully satisfie and sustaine the life the health the strength and good estate of the soule as all outward prouision doth nourish and maintaine the body therfore the Prophet cryeth Ho euery one that thirsteth Esay 55 5. come ye to the waters and he that hath no money come ye buy and eate yea come buy wine and milke without mony and without price So doth Wisedome call the simple-hearted Prou. 9 5. Come eate of my bread and drinke of the wine which I haue mingled Seeing then we haue so many kinde callings let vs not refuse to come least thereby we refuse Christ himselfe who is both the maister and matter of the feast the feeder and the food the nourisher and the nourishment Let vs not be like to that vngodly and vngracious sonne who being called of his father to worke in his vineyard answered readily but answered hypocritically Mat. 21 30. I will Sir but went not If our hearts be toward God as his is toward vs let vs sit with him at the Table and eate in his presence If we open the doore to him he will come in to vs and we shall suppe with him and he with vs Reue. 3.20 Hence it is that Christ proclaimeth Ioh. 6.51 If any man eate of this bread he shall liue for euer If wee come to his Table and receiue not this bread of life we were better not come at all These things beeing thus made plaine and manifest let vs remember that excellent exhortation of the Apostle 1. Corinthians Chapter 5. stirring vp the Corinthians vpon this consideration to bee carefull solemnly to keepe this feast that seeing Christ our Paschall Lambe is slaine and crucified for vs and for our saluation wee should become a new lumpe wee should purge out the leauen of maliciousnesse and euery one follow after newnesse of life The Passeouer was an institution of God to the Israelites that they should kill and eate a Lambe without spot to bee a type and figure of that true Lambe and that with the blood thereof the postes of their doores should be sprinckled to the ende that the destroyer might passe ouer their houses wheÌ„ he slew the Egyptians Now these types are our examples and were written to admonish vs vpon whome the ends of the world are come The Lambe figured out Christ the sprinkling of their postes with the blood of the Lambe figured out the sprinkling of our conscieÌ„ces with the blood of Christ the passing ouer of them represented the merite of his death through which God passeth ouer our sinnes and doth not impute them vnto vs the feast of the Passeouer noteth out the spirituall ioy that wee are to receiue for our deliuerance from Sathan and eternall death the keeping of the feast without leauen signifieth the casting out of the remnants of infidelity and the infection of sinne and stirreth vs vp to leade an holye vncorrupt and vnblameable life in token of thankfulnesse to him that hath deliuered vs from so great wrath and vengeance to come and saued vs from death and damnation Hence it is that the Apostle saith 1. Corinthians Chapter 5. verse 7 8. Purge out therfore the olde leauen that ye may bee a new lumpe as yee are vnleauened for Christ our Passeouer is sacrificed for vs Therfore let vs keep the feast not with old leauen neither with the leauen of malice wickednes but with the vnleauened bread of sincerity and truth Then indeede wee acknowledge Christ to be ptesent with vs in the Sacraments and confesse that we are made partakers of him his graces when we learne to dye to sinne and to renounce all our euill waies and seeke to be vnited vnto him We cannot be partakers of his holinesse except we forsake
to God o Reuel 3.15.16 as it is said to the Church of the Laodiceans I know thy workes that thou art neither cold nor hot I would thou werest cold or hot therefore because thou art luke-warme and neither cold nor hot it shall come to passe that I shall spew thee out of my mouth Wherefore let vs not bee discouraged in wel-doing but walking through good report and euill report let vs remember that as Christ is our Lord and Maister so our profession and the Sacraments are our badges Vse 4 Lastly we see what our estate and condition is that we are not our owne but are subiect to Christ to serue him For do we beare his badge Then he is our maister If hee be our Maister Maâ— 1 6. where is the feare and reuerence due vnto him Is it not meete wee should shew our selues thankefull for so great mercies and guifts Were it not intollerable vnthankfulnesse and vnsufferable pride for any man to weare the cognizance of another and yet to scorne his seruice and deny him duty Might not one worthily checke and controule him as Christ did the Iewes who vnwillingly paide such taxes and tributes as were laid vpon them He called for a penny q Mat. 22 19.20 21. and said vnto them Whose image and superscription is this They said vnto him Caesars He answered Giue therefore to Caesar the things that are Caesars and giue to God the things that are Gods So likewise might one say fitly Whose badge wearest thou whose Armes bearest thou on thy sleeue Doth not this put thee in minde of thy state and condition and of the seruice and honour thou owest thy Maister In like manner may it be said to vs Whose badge bearest thou Is it not Christs we are not therefore our owne men as the Apostle reasoneth and concludeth 1 Cor. 6 19 20. Know ye not that your body is the temple of the Holy-Ghost which is in you whom ye haue of God and ye are not your owne For you are bought with a prâ—ce therefore glorifie God in your body and in your spirite for they are Gods So many therefore as come without knowledge and true repentance breake their faith giuen to Christ and betray the body of Christ as much as in them lyeth Wherefore to the right vse and partaking of the Sacraments ther is required the knowledge of God in three persons especially of the person of Christ perfect God and perfect man and of his three offices to saue his people to be their Priest perfectly by sacrifice to reconcile and iustifie them to be their king by the gouernment of his Church to kill sinne in them and to sanctifie them to be their teacher to instruct them in the will of his heauenly Father After these is required true faith and earnest repentance otherwise we cannot receiue r Without faith and repentance we cannot receiue Christ Christ in the Sacraments Put food into the mouth of a dead man it cannot nourish him So if one that is vnworthy and vnfit lying dead and rotting in his sinne do come to the Sacraments certainely they do not giue him life and worthinesse Å¿ 1 Cor. 11 27 29. but such a one doth lade himselfe with a greater burden of sin and punishment as 1 Cor. 11. Whosoeuer shall eate this bread and drinke the cup of the Lord vnworthily shall be guilty of the body and blood of the Lord he eateth and drinketh his owne iudgment because he discerneth not the Lords body CHAP. XVI Of the number of Sacraments HItherto we haue spoken of the chiefe vses of the Sacraments now we are come to speake a The number of Sacraments of the number of Sacraments according as we take the name and haue declared the nature of them Let vs see then how many such visible signes and seales of spiritual grace in the new Testament were instituted of God to set forth the benefits of Christ for the continuall vse of the Church Many liue in the bosome of the Church heare the word come to publike prayer take themselues to be goodly Christians offer themselues to the Lords-table are made partakers of the SacrameÌ„ts who yet are ignorant how many Sacraments there are and what they are None almost so simple but he can number his sheepe and cattell he knoweth their markes he knoweth their differences but aske him how many commandements of the law how many Articles of faith how many petitions of the Lords prayer or how many Sacraments of the new Testament hee can answere nothing They know no difference betweene commandement commandment betweene the first Table and the second betweene article and article and betweene one petition and another Such haue their wits wholy exercised on the world and on worldly things which iustle out religion and the knowledge of heauenly things If we haue eares to heare let vs heare what is the faith of the Church in this point grounded vpon the infallible rule and rocke of the word of God The Sacraments of the Church ordained by Christ to assure our communion with him are onely two b Christ instituted onely two Sacraments Baptisme whereby wee are receiued into the couenant of God in stead of circumcision and the Lords Supper whereby we are nourished maintained and retained therein in stead of the Passeouer For albeit the couenant be but one yet the scales thereof are two to assure vs that by vnion with Christ we are regenerated and shall bee nourished to eternall life Hee hath deliuered vs a few Sacraments in stead of many he could haue instituted moe if hee had thought it good for the benefit of the Church These are as it were the two eyes whereby we see and behold the promises of God These are as the two hands wherby we after a sort do handle Christ crucified lay holde on the graces of saluation Christ hath appointed no moe Sacraments he hath laide on vs an easie yoke and a light burden That these two are the onely Sacraments of the new Testament may appeare by these reasâ—ns c Reasons why there are only two Sacraments following First Christ taught no more to his Apostles the Apostles deliuered no moe to the Churches the Churches imbraced no moe for many yeares When thâ— Lord Iesus liued on the earth Luke 1 76. and 33. he instituted baptisme by the ministry of Iohn Baptist who as hee was sent to prepare the hearts of the people so he preached the baptisme of repentance Afterward the Lord Iesus establish it with his owne mouth in the commission giuen to his Disciples So he appointed and himselfe first administred his last Supper in remembrance of his death vntill his second comming againe with power great glory These two true Sacraments of the Church to wit baptisme the Lords Supper were instituted and warranted by the mouth of Christ himselfe and none other beside these These we receiue because Christ ordained them other
towell to the Altar to poure out water to wash their hands These are their higher Offices aboue the rest as the higher trees among the lower shrubs The lesser orders are foure in number First of doore-keepers these receiue the keyes of the Church doore to open the same Secondly of readers to reade the Bible to the people Thirdly of Exorcistes to call vpon the name of the Lord ouer such as haue vncleane spirites adiuring and coniuring them to come out in the name of God which power of commanding euill spirits is ceased in the Church Lastly Acolythes to prepare and carry torches and tapers when the Gospell is read to the people or the sacrifice is to be offered These seauen popish orders or rather plaine disorders and confusions we cannot receiue d Reasons rendred why orders are no Sacraments into the number of Sacraments of the Church For first orders are so fruitefull that this Bird hath hatched seauen young ones This Sacrament is so rich so ranke so riotous that it hath ingendered and brought forth seauen petty and pretty Sacraments and therfore these being numbred and patched vp to the former we should haue 13. Sacraments A goodly brood of a gallant egge For if euery one of these orders of doore-keepers readers exorcistes Acolythes subdeacons deacons and Priests be Sacraments we should multiply the number of Sacraments according to the number of these orders and so indeed of seauen wee should haue 13. Sacraments which were a very disorderly order or if you list to call it an orderly disorder And so Peter Lumbard maister of the Sentences e Sent lib. 4. dist 24 cap. 1. calleth not orders a Sacrament as speaking of one but Sacraments as speaking of many saying Orders are called Sacraments because in receiuing of them grace is conferred which is represented by those things that are there performed Neyther can they say they all make but one Sacrament seeing they are distinct offices one from another diuers in offices in institution in calling in ordination in ceremonies and in forme of consecration so that they may by as good right and as great reason make baptisme and the Lordes Supper one Sacrament as all these orders so diuers and distinct the one from the other Secondly Sacraments haue their institution from Christ Orders haue not their institution from Christ to bee Sacraments of the Church therefore Orders are no Sacrament Nay as they are retained and vsed in the Church of Rome they are no ordinance or institution of Christ at all For touching the offices of Priest-hood to offer vp the body of Christ for the quicke and dead of deacons to serue these Baals Priests at their Idolatrous altars of subdeacons of readers and of the rest they are not found in Scripture neyther were ordained by the Apostles neither were they receiued into the Church for many yeares after Christ and his Apostles The new Testament as it doth acknowledge no other sacrificer and sacrifice but Christ so it admitteth no Priests no Priest-hood but spirituall Priests and a spirituall Priest-hood to offer vp spirituall sacrifices of praise thanksgiuing vnto God as appeareth f Reuel 1 6. 1 Pet. 2 5.9 Christ hath washed vs from our sinnes in his blood and made vs Kings and Priests vnto God euen his Father And the Apostle Peter in his first Epistle Chap. 2. saith Ye also as liuely stones be made a spirituall house an holy Priest-hood to offer vp spirituall sacrifices acceptable to God by Iesus Christ And againe afterward Ye are a chosen generation a royall Priesthood an holy Nation a people set at liberty that yee should shew foorth the vertues of him that hath called you out of darkenesse into his maruailous light Whosoeuer bringeth in another Priest-hood then this and maketh new Priests abolisheth as much as in him lyeth the Priest-hood of Christ Againe what will they say of offices and dignities in the Church greater then these the office of Pope of Cardinal of Patriarch and the rest of that vnholy hierarchy Will they discharge and cut off these from beeing Sacraments and aduance the baser orders of hedge-Priests and dumbe Deacons to so high a dignity What Do they abase and disgrace those greater places and thinke their Popes and Cardinals not worthy of that honour and authority Or do they thinke this Sacrament too vile and base to agree to those Prince-like dignities of the Church Or dare they preferre their Priest-hood their Readers their Deacons their doore-keepers their dog-keepers and the rest of that rabble before the Popedome the Cardinalship the Patriarchship Is not this high treason against their holy father and petty treason against the Cardinals and other of that generation Lastly Sacraments must haue an outward element and word of institution as hath beene often declared and prooued but their orders haue neither outward element nor word of institution therefore Orders are no Sacraments Seeing therefore they can shew no material signe added to the promise nor gracious promise added to the signe there can be no Sacrament of orders to seale vp and assure any mercy of God granted vnto vs. To omit that reason which we might presse vpon them namely that Orders are peculiar and proper to the Ministry and are no sanctified instrument to apply any generall and common grace of the Church Wherefore inasmuch as Orders haue neither outward signe nor promise of grace nor institution from Christ but disgrace the higher dignities of their Church and ouerthrow their owne chosen number of seauen Sacraments we conclude necessarily from these premises that orders are no Sacrament CHAP. XXI That extreme vnction is no Sacrament THe last fained Sacrament is the last annointing as they call it performed by the Priest in extremity whereby they teach that a Bellar. lib. 1. de extr vnct cap. 2. God assureth forgiuenesse of sinnes and promiseth ease of bodily disease if it bee so expedient if not the saluation of the soule in the life to come They vse this forme of words By this holy annointing and his most holy mercy God doth forgiue thee whatsoeuer that hast offended by seeing hearing smelling tasting and touching This vnction cannot be a Sacrament for b Extreame vnction can be no Sacrament sundry causes First themselues confesse that it hath not his institution from Christ For the Rhemists in their hereticall c Rhem testam Annotations vpon Mar. 6. confesse that there is onely a preparation vnto it And Peter Lumbard saith d Senten lib. 4. dist 23. cap. 2. It was instituted by the Apostle Iames. By this doctrine Christ should onely be a preparer of Sacraments not an appointer a beginner not a finisher of them So that they deale in this Sacrament as they do in other matters of our saluation for they make Christ a beginner of saluation but our selues the finishers of it therby shaking the foundation of our Christian faith Now these men are all accursed by the Conuenticle
meditation of the life to come where this corruptible shall put on incorruption and this mortal shall put on immortality o 1 Cor. 15 54 according to the exhortation of Christ and his Apostles in many places as Math. 6. Seeke ye first the kingdome of God and his righteousnesse and all things shall be ministred vnto you And 1. Cor. 7. This I say brethren because the time is short hereafter that both they which haue Wiues be as though they had none and they which weepe as though they wept not and they that reioyce as though they reioyced not and they that buy as though they possessed not and they that vse this world as though they vsed it not for the fashion of this world goeth away And p Phil. 3 20.21 the same Apostle saith Our conuersation is in heauen from whence also wee looke for a Sauiour euen the Lord Iesus Christ who shall change our vile body that it may be fashioned like vnto his glorious body according to the working whereby he is able to subdue all things vnto himselfe So 2. Cor. 4. c. Therefore we faint not 2 Cor. 4 16.17 18. and 5.1.2 3. but though our outward man perish yet the inward man is renewed daily For our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glory while wee looke not on the things which are seene but on the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall For we know that if our earthly house of this tabernacle be destroyed we haue a building giuen of God that is an house made not with hands but eternall in the heauens for therefore we sigh desiring to be cloathed with our house which is from heauen because if we be cloathed we shall not be found naked And the q Eccl. 1 â— 14 wiseman Eccle. 1. Vanitie of vanities saith the Preacher vanitie of vanities all â—s vanity I haue considered all the workes that are done vnder the Sunne and behold all iâ— vanity and vexat on of spirite So 1. Ioh. 2. Loue not this world r 1 Iohn 2 15.16 17. neither the things that are in this world If any man loue this world the loue of the Father is not in him for all that is in the world as the lust of the flesh the lust of the eyes and the pride of life is not of the Father but is of this world and this world passeth away and the lust thereof but hee that fulfilleth the will of God Reuel 14 13. and 7 16 17. abideth for euer And the same Apostle in his Reuelations I heard a voice from heauen saying Write the dead which dye in the Lord are fully blessed euen so saith the Spirite for they rest from their labours and their workes follow them They shall hunger no more neyther thirst any more neyther shall the Sunne light on them neyther any heat for the Lambe which is in the midst of the throne shall gouerne them and shall leade them vnto the liuely fountaines of Waters and God shall wipe away all teares from their eyes Moreouer we put them in minde to examine themselues and their life 's passed how they haue offended God and their brethren and admonish them to make an humble hearty confession of their sinnes to God that they haue not liued as they ought to do to be sorry and grieued for the same and to promise amendment of life if they recouer Thus the faithfull Å¿ Psal 51 1.2.3 4 5. and 32.3 4. and 38.3 4. haue done as wee see in Dauid Psal 51. Haue mercy vpon me O God according to thy louing kindnesse according to the multitude of thy compassions put away mine iniquities I know mine iniquities and my sinne is euer before me against thee against thee haue I sinned and done euill in thy sight that thou maist bee iust when thou speakest and pure when thou iudgest Behold I was borne in iniquity and in sinne hath my mother conceiued mee And Psal 38. There is nothing sound in my flesh because of thine anger neither is there rest in my bones because of my sinne for mine iniquities are gone ouer mine head and as a weighty burden they are too heauy for me This practise we see also in Daniel t Dan 9.7 Ezra 9 â— Nâ—he 9 16. 2 Chro. 33 12 13. in Nehemiah in Manasses and in many others Wee mooue them to labour to be at one with God to be reconciled to their brethren and to remember the poore Especially we stirre them vp to prayer in regard of their present necessities and of the mercifull promises of God resting themselues on the perfect and all-sufficient sacrifice of Christ Gracious u Psal 145 18 and 50 15. and precious are the promises that God hath made to all that come to the throne of his mercy as Psal 145. The Lord is neere to all that call vpon him yea to all that call vpon him in truth hee will fulfill the desire of them that feare him he will also heare their cry and will saue them and Psal 50. Call vpon me in the day of trouble so will I deliuer thee and thou shalt glorifie me And our Sauiour Math. 7. Mat. 7 7 8. Aske and it shall be giuen you seeke and ye shall finde knocke and it shall be opened vnto you for whosoeuer asketh receiueth and hee that seeketh findeth and to him that knocketh it shall be opened So the Apostle Iames The prayer of faith shall saue the sicke Iam. 5 15 16. and the Lord shall raise him vp and if he haue committed sins they shall bee forgiuen him Acknowledge your faults one to another that ye may be healed for the prayer of a righteous man auaileth much if it be feruent Now when they are sufficiently humbled for their sinnes wee moue them to hunger and thirst after the merites of Christ a 1 Cor. 1 30. who of God is made vnto vs wisedome righteousnesse sanctification and redemption Wee alleadge vnto them b Mat. 11 28.29 1 Tim. 1.15 1 Ioh. 1 7 and 2 1 2. these and such like comfortable places of Scripture Come vnto me all ye that are weary heauy laden and I will ease you This is a true saying and by all meanes worthy to be receiued that Christ Iesus came into the world to saue sinners of whom I am chiefe These things write I vnto you that ye sinne not if any man sinne wee haue an aduocate with the Father Iesus Christ the iust whose blood cleanseth vs from all sinne he is the reconciliation of our sinnes and not for ours onely but also for the sinnes of the whole world He is euermore about those that are his he maketh their bed in all their sicknesse d Cant. 8 3. Rom. 14 7 8. his left hand is vnder their heads and with
we are fed to eternall life Secondly this teacheth that all rebaptizing is vnlawfull as we see by the examples of the apostles q Act. 2 42 and 19 1 5. who baptized not the beleeuers and members of the Church the second time For Acts 2. it is noted that such as beleeued the Gospell continued in the apostles doctrine in fellowship in breaking of bread prayer but not in baptizing againe or being baptized againe and chap 19 4.5 the disciples which were baptized and had not receiued the gifts of the Holy-Ghost Paul instructed further in the doctrine of Christ and doth not rebaptise them but layeth his hands vpon them and they receiue the visible gifts of the Holy-Ghost The reason is plaine against rebaptization because it signifieth and sealeth vp our once beeing borne againe our once setting and setling into the body of Christ r Ezek. 16 8. Hos 2 19 20. and our spirituall marriage once with him who is the spirituall husband of his Church Whereby we see that such as haue been baptized Å¿ Such as haue beene baptized by heretickes are not to be rebaptised by heretickes or other wicked Ministers are not to be rebaptized It came in place of circumcision but none were twice circumcised therefore none to be twice baptized Againe it is a Sacrament that representeth our spirituall incorporation into the Church but it is sufficient once to be ingrafted and consequently sufficient to haue it once administred This error of rebaptizing arose vpon a corrupt vnderstanding and interpretation of the place Acts 19. When they heard it t Acts 19 5. they were baptized in the name of the Lord Iesus The difficulty of this place is taken away if wee consider they be the words of Paul continuing his speech of Iohns baptisme not of Luke declaring what Paul did But of this place we shall haue better and fitter occasion to speake further in the chapter following where it is at large expouÌ„ded Furthermore if baptisme be administred once for euer it sheweth that he which commeth to Christ once truely and indeed shall neuer be cast away u Iohn 13 1. Rom. 11 29. whom Christ Iesus loueth once he loueth for euer because his graces and guifes are without repentance What shall separate vs from Christ when we are by his working adioyned vnto him Wherfore this outward washing being not often repeated but once onely vsed doth effectually feale vp our once ioyning vnto God who hath made an euerlasting couenant with vs he shall neuer turne away from vs to do vs good we shall be his people and he will be our God for euer Indeed if we could cleane fall away from the grace of God wee should haue another regeneration and another baptizing to bee the seale therof but because we are built vpon the brazen pillar of Gods election the gates of hell shall not preuaile against vs for this foundation remaineth sure a 2. Tim. 2 19.20 and hath this seale The Lord knoweth who are his This b Psal 51 10.11 appeareth in Dauid Psal 51. He desireth to haue a cleane heart he prayeth that the holy Spirit be not taken from him thereby declaring that the Spirit was within him and that he had a sensible feeling thereof howsoeuer the flesh for a season had gotten the vpper-hand Heere then is a great comfort sealed to all Christians in all tentations against al the terrors and feares of conscience wherewith they are ready to be swallowed vp and ouerwhelmed This must strengthen and stay vs vp that although we may fall greeuously yet we shall not fall finally from the estate of grace He that is once a sound and liuely member of Christ can neuer be wholy cut off True it is sinne may lessen our coniunction and weaken our communion with Christ but if we be truely in him the band shall neuer be dissolued c 1 Ioh. 2 19. we shall neuer be wholy seuered and fall from him as 1. Ioh. 2. They went out from vs but they were not of vs for if they had beene of vs they should haue continued with vs but this commeth to passe that it might appeare that they are not all of vs. Now if any man by falling into sinne were totally separated from Christ for a time surely in his recouery and rising from sinne hee were to be baptized the second time for baptisme is the Sacrament of initiation and ingrafting into Christ and an vniuersall falling would require a new ingrafting But it were most absurd to say wee should be as often baptized as we fal into sinne and therefore howsoeuer Sathan may buffet molest tempt and wound vs greeuously yet hee can neuer ouer-maister vs wholy and ouercome vs finally d 1 Ioh. 3 9. as the Apostle declareth 1 Ioh. 3. Whosoeuer is borne of God committeth not sinne for his seed remaineth in hâ—m neither can he sinne because hee is borne of God This assurance of our standing for euer in the couenant is the roote of all courage and comfort in trials and tentations it helpeth vs to fight manfully against sinne it preserueth vs from security it nourisheth vs in good workes it increaseth in vs a care to please God and lastly it confuteth the popish fancy of the forged Sacrament of Penance whereby they say a Christian being cleane fallen from grace is restored finding no comfort in his baptisme whereas the true beleeuer neuer falleth finally from faith neither needeth an outward seale to assure his pertaining to Gods fauour and loue Indeed euery Christian that is fallen through infirmitie must rise vp repent vnfainedly and shew forth the fruites thereof yet the force and strength of his baptisme is not lost the fruite and comfort thereof remaineth for euer and is extended as wel to the time to come as to the time that is past So many therefore as affirme that the faithfull in their fals haue remedy in Penance but no comfort by their baptisme do set vp themselues magnifying their owne dreames deuises aboue the holy ordinances of God The 4. part of the former description of baptisme is the forme of baptizing into the name of the Father of the Son of the Holy-Ghost e The vse of the fourth part of the description of Baptisme This teacheth that whosoeuer is baptized hath made a solemn promise to confesse professe the christian religion to be the seruant of Christ to fight his battels vnder his baÌ„ner against all the enemies of his faith saluation against sin against Satan against the world he hath vowed to renounce the workes of the flesh to serue the true God So often then as we are present at the administration thereof wee must consider the couenant into which we are entred which we made in the presence of men and Angels which we are bound to keep for euer Wherefore let vs learne daily to dye vnto sin follow a new life by the grace of sanctification
in what multitudes the people in such dangers resort to the Church some desiring they may be baptized some that they may be reconciled from excommunication some that they may bee admitted to shew their repentance for their open crimes euery man desiring comfort euery man desiring the participation of the Sacrament In which case if there bee no Minister to be had what misery then followeth them that depart this life vnbaptized or bound in their sinnes Heereby hee meaneth the lawfull Minister of the Church inasmuch as hee ioyneth baptisme and reconciliation from the sentence of excommunication together If any man further shall aske the question Question seeing baptisme is limitted and as it were confined vnto the Minister whether baptisme ministred by hereticks bee auaileable or not For many incline to thinke that it is rather good which is ministred of a lay-man being a member of the Church then by him that is an hereticke Answere I answere hereticks are of two sorts some are remoued out of the Church some are tollerated in the Church and suffered to enioy their ministry So long as a Minister that is an hereticke keepeth his place and is not deposed from his function albeit hee should erre in the foundation yet he is a member of the Church though an vnworthy member and a Minister of the Church though an vnworthy Minister If he should depraue the institution and corrupt the essentiall forme which Christ hath appointed inuiolably to be vsed and obserued then were the baptisme void because the forme being changed the thing it selfe is abolished What is to be â—hought of â—he popish Baptisme Hence it is that the Baptisme celebrated in the Church of Rome is true baptisme because albeit the papacy be not the true Church yet the true Church is in the papacy God preseruing the remnants of it in the middest of the bowels of Anti-Christ as God continued light in the middest of the darkenesse of Egypt Baptisme therefore is in the papacy as the purse of a true man in the hand of a theefe or as an honest mans inheritance in the possession of an vsurper And albeit they haue no ministry rightly and lawfully called yet such as occupy the place of Pastors and hold the publike ministry are not to be accounted as priuate persons or meere lay-men and therefore the baptisme performed by them is not voide or of no effect both because they baptize in the name of the Father and of the Sonne and of the Holy-Ghost not in their owne name and because their ministry is not to be esteemed according to the persons but as seruing to the Church that yet lurketh secretly in the papacy What then Whether we may bring our children to be baptised of popish Priests may such as professe the reformed religion lawfully and with a good conscience offer their children to be baptized of popish Priests and Masse-mongers I answere albeit it be lawfull baptisme which they deliuer it followeth not that they may lawfully deliuer it or we lawfully seeke it at their hands and albeit it be auaileable wheÌ„ it is done yet neither haue they warrant to do it nor wee to goe for it True it is they haue a calling whereby they differ from priuate men but it is so faulty and corrupt that by no meanes we ought to vse it We ought not to do euill that good may come thereof Rom. 3. Rom. 2 8. 1 Thes 5 22. but it becommeth vs to abstaine from all appearance of euill 1 Thes 5 22. We may not by our practise and example allow and iustifie the horrible prophanations of the Sacraments the detestable corruptions of doctrine and the abhominable superstitions vsed in the worship of God and wee are bound and straightly charged to take heed we do not make our selues partakers of other meÌ„s sinnes 1 Tim. 5 22. We must beware we do not offend the weak brother for whom Christ dyed who may be imboldened by our example to approue of the reliques of Anti Christ and in the end to ioyne with that false Church Lastly 2 Cor. 6 14. 1 Ioh. 5.23 wee are commanded to flie from Idols temples to keep our selues from Idols the sheep of Christ heare his voice but the voice of a stranger they wil not hear It is better for vs to defer the baptising of our children theÌ„ to resort to their baptisme blended and mingled with so many toyes and impieties and though our Children in the meane season should dye yet we must comfort our selues in the Lord and lay hold on his couenant who hath promised to be both our God and the God of our seed and remember that it is not the want of the Sacrament that condemneth but the contempt from which we are free so long as we are ready and desirous to haue our children partakers of it when it may bee had orderly rightly and conueniently Obiection 4 The last Obiection deserueth not the name of an obiection much lesse any answere vnto it sauing that the ignorant may stumble at it some great Doctors of the church of Rome labour to add force vnto it and as it were to put life into a dead carkasse For Thomas Aquinas the darling of the Pope the Oracle of Schooles and the God of the Papists Gal. 3.27.23 alledgeth the words of the Apostle Gal. 3. As many as haue beene baptized into Christ haue put on Christ there is in Christ neither male nor female and therefore as wel women as men may baptize Answere I answere this is a most foolish and vnlearned collection and a plaine wresting and straining of the Scripture and therefore no maruaile if the saying of the wise man be verified heerein Surely the churning of milke bringeth forth Butter Prou. 30 33. the wringing of the nose bringeth foorth blood So the forcing of wrath bringeth foorth strife The popish diuinity is full of such conclusions I will giue thee a taste of them and then come to answere the obiection They reason on this manner Christ walked vpon the waters therefore the body of Christ may be shut vp in a piece of bread Peter walked vpon the waters therefore the Bishop of Rome hath authority ouer all Churches The Saints in heauen are like the Angels therefore they heare the prayers of all men Ioseph wrapped the body of Christ in fine linnen therefore the Priest must lay vp the body of Christ in the Altar The women came to the Sepulcher to see Christ therefore we must go on pilgrimage to visite the holy Sepulcher But I will passe ouer these fooleries and come to the place that is obiected The Apostle meaneth that in partaking of saluation there is no difference betweene male and female Iew and Grecian bond and free but there is great difference betweene man and man in the dispensation of the word and Sacraments Againe if this conclusion were necessary then a man might reason against the Apostle In Christ is neither
of good and euill crosses that all our sences may bee defended against the euill spirit True it is if all the other parts and actions be obserued these inuentions and additions which are so many â—buses make not baptisme void neither bring a nullity thereof notwithstanding these beggerly ceremonies as they are destitute of the testimony and approbation of the first and ancient Churches so they corrupt the pure simple and sincere institution of Christ None were vsed when Christ was baptized neither gaue he any such thing in charge to his Apostles neither wer they in vse in the Apostles times neither did they deliuer them to the Pastors and teachers which they ordained in euery Citty For Peter saith l Act 10 47. Can any man forbid water that these should not be baptized Hee calleth not for oyle salt spittle creame or any such thing but onely for plaine common and ordinary water Thus in one Sacrament they find many Sacraments and inuent types shaddowes similitudes and significations in the immediate seruice of God whereas we haue the body it selfe that is Christ already They make these outward things able to giue grace power and strength against the Diuell But the Apostle teacheth that the weapons of our warfare are not carnall m 2 Cor. 10 4 Eph. 6 12. they are spirituall that must defend vs from euill If they refer all this trash and trumpery not to the substance of the Sacrament but n Hosij confes de ritib. bapt cap. 37. to order and comlinesse do they not thereby blasphemously accuse the baptisme of Iohn and of the Apostles of Christ of vncomlinesse and disorder Whereas the comlinesse and dignity of the Sacraments is to be esteemed by the word of God by the institution of Christ by the simplicity of the Gospell and by the practise of the Apostles Nothing is more comly decent and orderly then that which Christ commandeth and alloweth nothing is more vncomely or vnseemely then that which man inuenteth in the seruice of God and in the celebration of the Sacraments thereby inuerting peruerting the holy ordinances of God Thirdly if washing with water bee an outward part of Vse 3 baptisme which pertaineth to the flesh but reacheth not to the conscience which toucheth the body but cleanseth not the soule then the bare want of externall purification cannot bring the danger of eternall condemnation Wherfore children dying without baptisme are not reiected because they want baptisme foâ— children that are elected are saued though they dye before baptisme and they that are not elected are condemned though they be baptized For it is not the want but the continuall contempt therof that is damnable Circumcision was as necessary to the Iewes as baptisme is vnto vs. But all did not perish o All perished not vnder the law that died before circumcâ—sion that died vncireumcised therefore all perish not that dye vnbaptized And if the saluation of the child did depend vpon the outward Sacrament it had beene an hard thing in the Lord who will p Ezek. 18 23 not the death of a sinner to haue required the deferring of it one weeke one day one houre one minute We see in Ioshua q Iosh 5 5. it was omitted 40. yeares while they were in the wildernesse through their continuall iournies vncertaine abode in euery place yet it were an hard cruell and bloody conclusion to determine therevpon that whosoeuer among them during that time dying before he was circumcised was damned When Dauids child dyed the seauenth day which was before he could be circumcised circumcision being limitted r Leui. 12 2 3 Gen. 17 12. and 21.4 to the 8. day he did not cry out pittifully It is damned it is damned but arose from the earth washed himselfe annointed his body changed his apparell refreshed himselfe cheered his wife came into the house of the Lord worshipped God praised him for all his dooings Å¿ 2 Sam. 12.18 19 20 21.23 made his seruants that attended on him wonder at his comfortable behauiour and said he should go to his child but not his child returne to him againe But if hee had thought all condemned that dye vncircumcised his lamentation would haue exceeded for he had cause to haue sobbed and sorrowed more after his death then he did in the childes sicknesse and if circumcision had beene of such absolute necessity hee might haue saide The childe being now dead why should I not fast why should I not weepe why should I not afflict my soule seeing I cannot bring him againe or restore him to life to be circumcised But because he sorrowed not as one without hope and he complained not on this or any like manner it appeareth that his faith apprehended the saluation of the childe and feared not his damnation through vntimely want of the outward Sacrament Now God is not streighter and harder to vs vnder the Gospell then he was to the Israelites vnder the law he is no lesse able and willing to saue now without baptisme then in those dayes he was without câ—rcumcision For the Euangelist teacheth that of his fulnesse we haue all receiued and grace for grace and that he is come which is full of grace and truth Ioh. 1 14 16. Againe how foolish vaine and vnreasonable a thing is it to put life and death saluation and damnation into the hands and liberty of mortall men whose breath is in their Nostrils as of the pareÌ„ts that shold bring them or of the Minister that should baptize them or of others that performe other duties vnto them whereas eternal life and saluation standeth sure and setled vpon the brazen pillar of Gods election who knoweth t 2 Tim 2 19. who are his and vpon his merciful promise in his couenant and not vpon the lust and pleasure of any man as we see in the example of Iacob of whom God saide I haue loued him before he was circumcised nay before he was u Rom. 9 11.13 Mal 1 2. borne or had done either good or euill Furthermore we haue shewed before a Act 10 47 that many beleeued repented and had the Holy-ghost before they were baptized Yea the theefe vpon the crosse repented of his sins beleeued in Christ yet was neuer baptised notwithstanding he was receiued to mercy and certainely saued as Christ saith b Luk. 23 42. This day shalt thou be with me in Paradice Besides there is no greater necessity of baptisme then of the Lords supper but we may be saued without the Lords supper therfore also without baptisme Lastly if al persons dying without baptisme be condemned then infinite multitudes of childreÌ„ shold or may perish be damned without their owne fault through the carelesnes of others but none perish without their owne fault therfore al dying without baptisme are not coÌ„demnd To these we might adioyne the testimony confession of the aduersaries which is strong against themselues to whom wee may say
as Christ sometimes did to that slothfull person c Luk. 19 12. Thou euill seruant out of thine owne mouth will I iudge thee These make three sorts of baptisme of water of blood of the Spirit whereby they confesse that the want of baptizing with water is not damnable in al seeing that want may be supplyed either with shedding of their blood for testimony of the truth or by spiritual regeneration ingrafting into the body of Christ To conclude do we desire the custome and practise of the Church It is well knowne that in Thessalia d Socra lib. 5. cap. 22. Bellar. de sacra bap cap. 26. the Sacrament of baptisme was celebrated but once in the yeare namely at Easter In other places thrice in the yeare and sometimes not vntill the houre of their death when they were going the way of all flesh Constantine the great was the first christian Emperor that reformed the Church yet he was not baptized till e Tripart hist lib. 3 câ—p 12. the time of his death And Valentinianus a christian Emperor died without baptisme yet doth Ambrose giue him his due commendation f Orat. de obit Valentâ—n and doubted nothing of his saluation Shal we do these good men these worthy Emperors these godly Christians this wrong as to thinke they were damned who were the chiefe pillars and protectors of the true Christian and Catholike religion Or if the Churches aboue mentioned had holden this hard opinion that the want of baptisme was a signe of reprobation would they haue deferred it in the houre of death whereby sometimes they were preuented or administred it at certaine times onely of the yeare True it is that custome is not to be followed neither the negligeÌ„ce of those Bishops to be allowed but it teacheth thus much that in deferring baptisme they differed in iudgement from the now-Church of Rome and concurred in opinion with the reformed Churches for which causes their practise is alledged The reasons vsed to maintain the absolute necessity of this Sacrament to saluation are weak not worth the answering First they obiect g Gen. 17 14. Obiection Answere the threatning annexed to circumcision The vncircumcised male shal be cut off froÌ„ his people To this I answere first God commandeth infants to be circumcised the eight day before which time they were forbidden to circumcise Wherfore infants that dy before the 8. day were not bound and obliged by this law And seeing there h Rom. 5 13. can be no transgression where there is no law they are not damnd because they are vncircumcised seeing God called many out of this life before they were capable of this Sacrament Againe the commination and threatning is not to bee vnderstood generally of all but of such as are growne vp not of children but of men as appeareth by the reason For he hath broke my couenant This cannot be applyed to infants i Caietan in cap. 7. Genes who albeit they haue not actuall faith yet cannot be said to contemne grace to refuse the couenant to reiect the promises or to lye in infidelity and hardnesse of heart Wherefore it belongeth vnto those onely that being growne vp and come to yeares shall approue the negligence of their parents and will not suffer themselues to be circumcised Therefore the childe of Moses whose circumcision was through negligence deferred was not punished but the fault was imputed vnto Moseâ— himselfe Exod. 4 24. Now as to Peter saying Thou shalt k â—â—hn 13 8. neuer wash my feet Christ answered If I wash thee not thou hast no part in me so to the Israelite that should haue saide I will neuer be circumcised this threatning might fitly be applyed If thou wilt not be circumcised thou hast no part in God no portion in his blessing no assurance of his promises in this life or of his kingdome in the life to come Lastly to be cut off from the people doth not signifie to be condemned for euen the negligence and contempt of the Sacrament is pardonable where repentance followeth as we see of such as came vnreuerently and vnworthily to the Lords Supper among the Corinthians l 1 Cor. 11 30 31. who were punished with diseases and death it selfe yet the soule no doubt was saued in the day of the Lord. Sometime therefore that phrase of speaking signifieth temporall iudgements of God on men their families m Psal 55 24. for their wickednes Sometimes it signifieth the Magistrates iustice inflicted on malefactors n Deut. 13 59 who beareth not the sword in vaine which is expounded afterward Thou shalt surely kill him Sometimes it signifieth to be cut off from the bosome of the Church o Exod. 12 15 19. which is done by the high and dreadfull censure of excommunication Whosoeuer eateth leauened bread from the first day vntill the seauenth day that person shall be cut off from Israell the interpretation of which words is added verse 19. That person shall be cut off from the congregation of Israell So the Apostle speaketh 1 Cor. 5. Hee which hath done this thing should be p 1 Cor. 5 2.13 put from among you that is from your company fellowship as verse 13. Put away from among your selues that wicked man Thus wee are to vnderstand the threatning in this place that such as contemne circumcision eyther themselues or allow the same contempt and negligence of others shall no longer bee reckoned and reputed among the people of God but be separated from them and to be as an heathen and a publican Againe q Ioh. 3 5. they obiect Iohn 3. Obiection 2 Vnlesse a man be borne of water and the Spirite hee cannot enter into the kingdome of God therefore say they it is necessary to saluation to be baptized This is the reason of r Bellar. lib 1 de bapt ca. 4. Bellarmine and Å¿ Hosij confess cap. 35. Answere of others I answere first it is not necessary in this place by water to vnderstand materiall water but the grace of Christ purging and cleansing as water doth which interpretation may be gathered by conference of a like place Math. 3.11 He shall baptise t Ioh 3 11. with the Holy-Ghost and with fire that is by the Spirite of God which is as it were fire lightening our hearts with the knowledge of God inflaming them with his loue and purging them from euill affections So when wee are saide to be borne againe by water and the Spirite he meaneth by the Spirite shewing forth in vs the force power and property of water as if he should say we are borne of water which is the Spirite u Ioh. 7 38 39 4.21 as Ioh. 7 38 39. Againe if it were ment of water in baptisme it must be vnderstood according to a like a Ioh. 6 53. sentence Ioh. 6. Vnlesse you eate the flesh of the Sonne of man and drinke his bloud yee shall not
Thirdly the peculiar actions and externall rites of eating and drinking do not agree to babes sucklings Thus likewise in the olde Testament circumcision was ordained for infants but the Passeouer for such as were of that age that they might enquire of their parents touching the substance and signification thereof Exod. 12 26. Exod. 12 26. Thirdly they obiect f Mar. 16 16. Mat. 28 19. that it is said Teach and baptize Obiect 3 and againe He that shall beleeue and be baptized shall be saued whereupon they conclude that such as beleeue not are not to be baptized inasmuch as Christ before baptisme commandeth teaching and afterward ioyneth baptizing with beleeuing But infants are not capable of doctrine neither do they actually beleeue therefore they are not to be baptized Againe g Act. 2 38. if repentance bee necessarily ioyned as Act. 2. Amend your liues and be baptized then infants must be separated and secluded who cannot repent But repentance is necessarily required therefore infants are to be barred from the Sacrament of baptisme Answere I answere first those sentences are not generall to all but belong only to men of sufficient yeares and discretion to discerne betweene good and euill By this fraud of extending stretching and falsely applying generall sentences of Scripture a man might reare and raise many monstrous conclusions If a man would goe about to proue that children are not to be nourished and fed with corporall food because the Apostle would haue none to eate h 1 Thes 3 10 but such as labour were he not worthy to be spitted at or hissed out of the schooles because he carrieth that indifferently to all ages which is limited and restrained to a certaine age So must we not racke and rent asunder the i Luk. 13 3 5. Rom. 10 17. Mar. 16 16. Heb 11 6. generall sentences of Scripture Except ye repent ye shall all perish faith commeth by hearing and hearing by the word of God hee that beleeueth and is baptized shall be saued These belong onely to men of discretion and are not to be applyed to Infants whom they do not concerne Againe Christ in those words instructeth his Apostles what order they should obserue in the coÌ„uersion of the Gentiles first they must instruct theÌ„ in faith then baptize them being instructed and lastly guide them in true obedience being baptized when he addeth k Mat. 28 20. Teaching them to obserue whatsoeuer I haue commanded you Besides if they strictly vrge and stifly stand vpon the words as they litterally lye in order why may wee not first baptize them before we teach them because it is said baptizing them in the name of the Trinity and teaching them to obserue what I command But he intreateth in this place of such as are growne vp which must first haue knowledge in the Gospell faith in Christ and repentance from dead workes before they be baptized but infants are baptized by reason of the promise made to their parents Moreouer we might oppose vnto these the example of circumcision which we know and they are not ignorant was giuen to infants who could not yet beleeue so that such as barre them from baptisme because they are not capable of faith and repentance might in like manner exclude the infants of the Israelites from circumcision Baptisme is the Sacrament of repentance and faith though neither of these be in infancy yet they are baptized to the repentance and faith to come which albeit they be not actually formed in them yet by the fruites afterward they shall appeare to be in them Lastly if baptisme should be giuen onely to those that truely beleeue it should likewise be denied to such as are of vnderstanding for wee are not able to pronounce of these that they do truely beleeue and certainly apprehend the promises of the Gospell Wherefore 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 saide they do beleeue S mon the sorcerer mentioned l Act. 8 13 20. in the Acts of the Apostles was baptized and yet remained an hipocrite If they say profession of faith is sufficient to make members of â—he visible Church I answere our Sauiour speaketh not of a bare profession of faith when hee saith He that beleeueth and is baptized shall be saued for then all that professe faith should receiue m 1 Pet. 1 9. The reward of their faith which is the saluation of 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 doctrine which they neuer learned Now to be borne in the Church and in the couenant is to infants in place and stead of an actuall confession and reall profession Such as are growne vp must beleeue with the heart n Rom. 10 10 and confesse with the mouth the Gospel of saluation it is sufficient for others to be the children of such as haue confessed the faith Fourthly they obiect in this manner Obiection 4 baptisme is giuen for remission of sinnes but infants haue not sinned they therefore cannot be baptized I answere Answere infants commit not actuall sin yet are guilty of originall sin they want inherent righteousnes they haue a pronenesse to al euil their whole nature is corrupted being in the seed of Adam Albeit therfore infants haue not sinned after the similitude of Adams transgression in their owne persons yet they haue sinned in him and in his loynes in whom all are dead This the holy man o Iob. 14 4. teacheth Iob. 14. Who can bring a cleane thing out of filthinesse There is not one Likewise the Prophet p Psal 51 5. Rom. 5 14 19 Dauid confesseth this truth Psal 51. Behold I was borne in iniquity and in sinne my mother conceiued me So the apostle Paul Rom. 5. Death raigned 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 come for as by one mans disobedâ—ence many were made sinners so by the obedience of one shall many be made righteous Wherefore such as hold infants without all guilt of sin neuer knew the greatnesse of Adams fall of Gods iustice of mans misery and of Christs endlesse mercy Lastly Obiection 5 they obiect that Christ himselfe was not baptized vntill 30. yeares of age I answere Answere 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 he that desireth that worthy office must bee no new plant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no younger Scholler none lately come to the profession gathered immediately from heathenish religion to the fellowship of
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
owne hearts so often as we see it administred let vs not rest in it as in a worke done to another and nothing concerning our selues but euermore helpe our inward affection by the outward action and alwayes as the eye of the body beholdeth the Minister let the eye of our faith be fastened â—iâ—mely vpon the Father who maketh the Sacramentall rites auaileable which are openly done before vs for our edification Vse 2 Againe it teacheth that we must not rest in the outward washing not in the externall actions of the Minister but euer consider what is offered to our considerations therin and when the Father offereth to vs his Sonne let vs not refuse him For he that satisfieth himselfe with the outward worke is as he that catcheth after the shaddow and regardeth not the substance or as one that maketh much of the garmeÌ„ts but respecteth little the body it selfe which ought to be had in greatest price and estimation The Minister taketh the water and washeth the bodye which is a pledge of a farther thing for then doth the Father apply the promise of remission of sinnes and life euerlasting to the person baptized as if he should speake with a loud voice and call the party by his name while the outward signe is powred on the body I freely wash away thy sinnes and giue vnto thee the pardon of them and bestow vpon thee eternall life so that thou turne vnto me and beleeue in Christ thy Sauiour Let vs then as true beleeuers by a speâ—iall faith reâ—eiue and apprehend his mercifull promises and rest in them Let this cause vs to turne vnto him by vnfained repentance and to walke with all obedience in his waies Seeing therefore he doth so graâ—iously assure vs of his great mercies with his owne hand seale woe vnto vs if we be not muâ—h moued and affected with it Vse 3 Lastly is God the Father an inward part of baptisme Then we must take heed wee giue not that to the Minister which is proper to God the Father whereby he iâ—â—obbed of the honour and glory due to his great name The Minister may wash the body and cleanse the flesh but can goe no further he medleth not with sanctification of the conscience from dead workes which is not in the power of mortall man to do so that God giueth the thing and men giue the signe yea while the Minister ofâ—â—eth the one God the Father giueth the other CHAP. IX Of the second inward part of Baptisme THe second inward part of baptisme a The second inward part of baptisme iâ— the holy Spirite is the Spirite of God hauing relation to the word and promise of God Thiâ— b Mat. 3 11.10 appeareth Mat. 3 11. He baptiâ—eth with the Holy Ghost and with fire And verse 10. When Christ waâ— baptized the heauenâ— were opened vnto him and he saw the Spirit descending like a Doue and lighting vpon him So the apostle 1 Cor. 6. saith Ye are washed ye are sanâ—tified ye are iustâ—fied in the name of the Lord Iesus and by the Spirit of our God And chap. 12. of the same Epistle By one Spirite wee are all baptiâ—ed into one body whether we be Iewes or Grâ—eâ—ianâ— whether we be bond or free and haue beene all made to drinke into one Spirite And Tit. 3. According to his mercy he saued vs by the washing of the new both and the renewing of the Holy-Ghost which he shed on vs aboundantly through Iesus Christ our Sauiour All these testimonie teach vs that the holy Spirite of God iâ— a necessary inward part of this Sacrament and that the baptisme of the Spirite ioyned to the word giueth force vnto it who worketh in our souleâ— that which water doth in our bodies so that without the Spirite it is nothing From hence we learne that it is not the dipping of vs Vse 1 into or the sprinkling of vs with water by the Minister that maketh vs partakers of Christ but it commeth from the vertue of the Spirite who in time performeth what is represented by outward signes and promised by the word Againe we learne heereby that the Spirite is true God Vse 2 equall with the Father and the Sonne For who is able to make the word and Sacraments auaileable but onely God Seeing then this is the proper worke of the Holy-Ghost to open the heart to teach the conscience to seale vp to the day of redemption and to helpe our infirmities in hearing in praying and receiuing the Sacraments hee must needs be acknowledged to be true God the c 1 Cor. 12 4.5 8 9 10 11. Reuel 1 4. giuer of these graces So we see that in the forme of the administration of this Sacrament the blessed Spirite is named and rehearsed d Mat. 28 19. and hath his order together with the Father and the Sonne This therefore is a principle of our faith to be learned confessed and beleeued Vse 3 Thirdly we are heereby to take heede and beware that we giue not to the word that which is proper to the Spirit he ingrafteth vs into Christ he keepeth vs that we fall not from Christ he maketh the word and promise of the institution profitable vnto vs without whom it should be vnto vs as sounding brasse or a tinckeling Cymball Wherefore as GOD the Father in mercy maketh the promise so his Spirite must assure it to the Consciences of all the faithfull Vse 4 Lastly let vs learne whensoeuer we come to the word or Sacraments to craue the gracious assistance of the blessed Spirit to guide direct and regenerate vs to eternall life to sanctifie vs e 1 Ioh. 5 7. and to assure vs of Gods endlesse fauour in Christ Iesus as 1. Ioh. 5. There be three which beare witnesse in heauen the Father the Word and the holy Sp rit and these three are one The Holy-Ghost by his grace and vertue worketh in vs stedfastly to beleeue the truth of Gods word and the gracious promises of saluation as he is the author beginner and begetter of faith in vs so he increaseth it maketh vs fit to receiue Christ and to apply him with all his guifts vnto our soules and sendeth vs into the full fruition and possession of Christ He is our comforter to certifie vs of our reconciliation to God and to make vs reioyce vnder the Crosse knowing that f RoÌ„ 5 3 4 5. tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of God is shedde abroad in our hearts by the Holy-Ghost which is giuen vnto vs. He is the earnest and seale of our inheritance by whom wee are sealed vp to euerlasting life Thus we see that howsoeuer the increase and strength of faith is assigned to the Sacraments yet this grace proceedeth from the Holy-Gkost who is vnto our faith as marow vnto the bones as moysture vnto the tree and as a coÌ„fortable raine vnto the fruites of the
earth If this inward maister and teacher be wanting the Sacraments g The Sacraments profit not without the Spirit can work no more in our mindes then if the bright Sun should shine to the blinde eyes or a loud voice sound in deafe eares or fruitefull corne fall into the barren wildernes or a shower of raine fall vpon the hard stones Wherefore least the word of saluation should sound in our eares in vaine and Sacraments ioyned to the word should bee present before our eyes in vaine the Spirit worketh in vs whensoeuer we come vnto them aright he mollifieth the hardnesse of our hearts he frameth vs to new obedience and assureth vs that God offereth to vs his owne Sonne for our iustification and saluation For euen as the seede that falleth into a barren soile dyeth and rotteth yet if it be sowne in fruitfull ground wel tilled and manured it bringeth forth good increase with gaine and aduantage so likewise the word and the Sacraments if they hit vpon an hard necke and fall into a barren heart become vnprofitable and vnfruitefull but if the effectuall worke of the Spirite accompanieth the hearing of the one and receiuing of the other they are profitable auaileable and comfortable Thus much of the second part CHAP. X. Of the third inward part of baptisme THe third inward part of baptisme a The third inward part of baptisme is Christ Iesus is Christ represented and signified by the water For as the Apostle teacheth b Heb. 10 4. That the blood of buls and calues cannot take away sin so the water in baptisme cannot wash away sinnes It toucheth the body washeth it cleanseth and purgeth it but it can proceed no further Nay al the water in the riuers and in the Sea cannot scowre and make clean the conscience it is another water euen the Spirit that must do it Hence it is Ier. 2 22 that the Lord saith by his Prophet Ieremy chap. 2. Though thou wash thee with nitre and take thee much sope yet thine iniquity is marked before me saith the Lord. To this purpose speaketh Iob Iob. 9 30.31 chap. 9. If I wash my selfe with snow-water and make my hands neuer so cleane yet shalt thou plunge me in the Ditch and mine owne clothes shall abhorre me It is not therefore the outward water but the inward water that auaileth vs. For this c Act. 2 38. 10 â—8 19 5 cause the beleeuers are said to bee baptized in the name of Christ as Act. 2 38. Be baptized euery one of you in the name of Christ So chap. 19 5. They were baptized in the name of the Lord Iesus Not meaning heereby the forme and manner of baptizing but the fruit foundation and end of baptisme Likewise d 1 Pet. 3 21. the Apostle sheweth the same 1. Pet. 3 21. Baptisme answering to the figure of the Arke saueth vs by the resurrection of Iesus Christ There is no force in outward baptisme to saue the whole vertue and force floweth from the streame of Christs blood as the true materiall cause thereof wherein the power of inward baptisme doth consist The truth beeing euident that the pouring out of the blood of CHRIST is one of the inward partes of Baptisme let vs see the vses Vse 1 The vse of this part teacheth diuers points First that the outward washing with water is not the washing away of sins for theÌ„ whosoeuer were dipped in it should receiue forgiuenesse of sinnes repentance from dead workes and sanctification of the Spirit whether he beleeued or not e Acts 8.22 which is otherwise as we see Acts 8 22. Also they should not and could not be Christians and eternally saued which are not outwardly washed but departing this life without baptisme they should perish in the next world without redresse or redemptioÌ„ and so our condition were worse then the Iewes their condition in times past and the grace of God more restrained vnder the Gospell then it was vnder the law Moses offering more mercy then Christ himselfe So then the washing with water serueth to ratifie the shedding of Christs blood for the remission of our sinnes and the imputation of his righteousnesse to our iustification f 1 Ioh. 1 7. as 1. Ioh. 1 7. The blood of Iesus Christ his Sonne doth cleanse vs from all sinne So Reuel 1 5. He hath loued vs and washed vs from our sinnes in his blood and made vs Kings and Priestes vnto God euen his Father And Col. 1 14. the apostle saith In him we haue redemption by hâ—s blood that is forgiuenesse of sinnes Againe when we see with our bodily eyes the water Vse 2 poured vpon the body of the baptized wee must behold and consider with the eyes of faith the blotting out of all our sinnes as well originall as actuall as well after baptisme as before baptisme by the precious blood of Christ that we may assure our selues it is no idle action For we must not behold the Sacramentall rites as certaine dumbe gestures or stage-like shewes without substance and signification but we must make them serue to further our faith and edification or else we do horribly abuse them to the great dishonour of God and to the fearefull destruction of our owne soules Lastly it teacheth vs not to be led by the outward senses Vse 3 to measure the truth or to iudge of the substance of baptisme by the outward signe and visible parts but to haue our faith fixed on Christ crucified on the Crosse and signified in baptisme The Infidell seeing children solemnly baptized in the name of the Father of the Sonne and of the Holy-Ghost will rashly and ignorantly coniecture nothing to be there but naked rites and bare water but the faithfull and true Christian doth behold the washing of the soule and cleansing of the heart by the dearest blood of Christ So in the Lords Supper to the vnbeleeuer appeareth nothing but Bread and Wine because we see with our eies wee receiue with our hands wee taste with our mouth no more but the beleeuer knoweth that together with these signes God the Father offereth the body and blood of his Sonne to be spiritually receiued and digested Euen as he that is vnlettered and vnlearned if he looke g Esa 29 11 12. vpon the face of a booke beholdeth onely blacke colours and spots vpon the Paper seeth certaine figures and characters of Letters differing each from other but cannot reade the writing or comprehend the meaning but he that hath learned his Letters and is able to reade them reapeth great profite and instruction thereby So is it in the Sacraments He that resteth in the outward signe deceiueth himselfe but hee that respecteth the thing signified receiueth the profit and aduantage The Crosse of Christ and preaching of the Gospel h 1 Cor. 1 23.24 are a stumbling blocke to the Iewes and foolishnesse to the Graecians For the Infidell hearing that Christ was crucified
declare our selues to be his seruants and vow our selues to be his souldiors and therefore bee sure of this and set it downe as an infallible truth that Sathan will bee our professed enemy both alluring of vs vnto himselfe and his seruice and discouraging of vs from resting vnder the banner of our chiefe Captaine Christ Iesus our Lord. This then ought to be the continuall vse of our baptisme throughout the whole course of our life so often as we think vpon it or see the same Sacrament administred vnto others to remember what place we are called vnto and what a strong enemy we are to encounter withall that his threatnings do not discourage vs nor his allurements entise vs nor his subtilties deceiue vs nor his roarings deuoure vs and by al these which are so many baites and snares to entrap vs let vs be made more wary and watchful that we may know both his pollicy and our owne infirmity his strength and our owne weaknes Christ our Sauiour was no sooner baptized of Iohn but by and by he was tempted in the wildernes as appeareth Math. 3 16. compared with Math. 4 1. Mat. 3 10. and 4 1. Acts 7 23. When it came into the heart of Moses to visite his brethren then his trouble began and he was driuen out of the Land of Egipt Paul liued in great credit among the Pharisies and in much fauour with the Iewes Acts 9 23. but when he was once baptized and made a Preacher of the Gospell he was neuer free frō trouble but was vexed with iniuries and laden with al kinde of slanderous accusations This is a meditation most needfull to be thought vpon When we are baptized we renounce the Diuell and all his workes wee receiue the Presse-mony of Iesus Christ and giue our names to be inrolled in his muster booke we are thereby become his souldiors and fight his battels against sin We haue bound our selues to become his seruāts to do that which is acceptable to God profitable to our brethren and comfortable to our owne conscience and to adorne our liues with a godly conuersation But if we fight vnder the banner of Sathan Who are reuolters from their baptism swarme with loose and vngodly practises we reuolt from our baptisme albeit our names are registred in the number of the baptized Moreouer hast thou through weaknes and infirmity fallen into some sin to the dishonor of thy God to the wounding of thine owne conscience to the slander of the Gospel or to the scandal and offence of thy weak brother Haue recourse to thy baptisme as vnto a board after shipwracke as vnto a medicine after sicknesse as vnto a plaister after wounding or as vnto a staffe after falling that thou maiest receiue strength courage and comfort to thy soule For albeit baptisme be once onely administred for the reasons before alledged chap. 1. of this present booke yet it being once deliuered and receiued testifieth that all our sinnes past present and to come are washed away and shall be forgiuen The fruite or efficacy of the Sacrament is not to be restrained and tyed to the present time of personall receiuing but extendeth it selfe to the whole course of our life afterward Euen as that voice which said in the beginning Gen. 1. Encrease and multiply and replenish the earth was spoken indeed but once howbeit it hath alwayes his effect and operation Chrysost homil de prod Iud. nature working to generation so the words in baptisme which are once onely pronounced I baptize thee in the name of the Father and of the Sonne and of the Holy-Ghost are effectuall forcible and auaileable all the dayes of our life and sound aloud continually in our eares as if they were vttered afresh and as if we heard Christ say particularly vnto euery one of vs as he did to the man sicke of the palsie Sonne bee of good cheere thy sinnes bee forgiuen thee Mat. 9 2. Mat. 9 2. Vse 3 Thirdly seeing the washing of the bodye betokeneth the cleansing of the soule it teacheth that baptisme is not to be handled in sport It is a serious action of the Church to be administred in the presence of God the author of it it is not as a stage-like gesture that may be counterfeited represented for a shew only To this purpose there is required a cleere plaine and euident rehearsall of the words of institution that the promise made of God may be vnderstood of the hearers and especially a calling vpon the name of God the Father the Son and the Holy-Ghost True it is what manner of element is to be applyed and what forme of baptizing is to be vsed is limited and expressed in the Scriptures but what admonitions and exhortations or what prayers and supplications are to be made the Scripture doth not determine nor deliuer but leaueth it free as shall bee thought fit for the edification of the Church of Christ By the vertue of this inuocation of the name of God and vsing the words of institution according to the commandement of Christ it commeth to passe that the sprinkling of water is made a certaine pledge of the sprinkling of the bloud of Christ 1 Pet. 1. 1 Pet 1 2. Titus 3 5. a signe of our regeneration and of remission of sins For what folly were it to imagine that the power of God is weaker in one Sacrament then in the other That his word should be operatiue in the one and idle or of no force in the other Hence it is that the Fathers of the Church do oftentimes reason from baptism vnto the Supper of the Lord. Epiphanius saith Epiph. contra haer lib. 3. ca. 52 Euseb Emissen The strength of the bread and the vertue of the water are made powerfull in Christ c. Eusebius Emissenus applying himselfe to declare what manner of change is made in the bread and wine of the Supper layeth it out by a familiar comparison with that which is wrought in the regeneration of man hee continueth one and the same to wit in substance and yet is become quite another manner of man through the growth and increase of faith Wherefore it must be ministred with great reuerence and we should attend religiously vnto it no lesse then we ought to do to the word of God and to the Supper of the Lord forasmuch as one Christ is offered yea eaten and drunken in them all The Gospell is the power of God vnto saluation it is the immortall seed of regeneration Rom. 1 16. it offereth vs the forgiuenes of our sinnes and worketh in vs the same that baptisme and the Lords Supper and it maketh vs one with Christ who is the substance of the word and Sacraments and he is communicated to vs in them both Wherefore whensoeuer we come to be partakers of baptisme and to bee present at it we must come with a reuerent and religious consideration of those holy actions and set our selues
with all care before the Lord of whom wee ought earnestly to beg and desire his Spirit to teach vs the truth of our Baptisme the assurance of the forgiuenesse of our sinnes and the purging of our consciences from dead workes We come oftentimes and ordinarily to this Sacrament we see children incorporated into the Church and sealed vp to be members of Christ and yet sildome or neuer remember what vow we haue made to God and whose we are by our profession no not in the present worke doth any such cogitation or consideration enter into the hearts of many yea the most sort see the water sprinkled and heare the words pronounced but esteeme it little as a matter belonging nothing at all vnto them There is none that come to heare the word and to receiue the Lords Supper but they thinke it pertaineth no lesse if not more to them then it doth vnto others but touching baptisme and making any vse at all of it they put it farre from them they know they are already baptized and are to be baptized no more they turne it passe it ouer slightly to the infant that is brought to the well-beloued friends and neighbours that bring it saying to themselues as the Pharisies did in another case to Iudas Mat. 27 4. what is that to vs see thou to that But we cannot so shift ouer the matter our baptisme will cleaue more closely vnto vs it hath made such an impression in vs and sticketh so neere vnto vs that it can neuer be blotted out nor wiped away it summoneth vs to God and telleth vs that we are not our owne but he challengeth vs wholy to himselfe and will not let vs no from him Vse 4 Lastly is the cleansing and purifying of the foule represented by the washing of the body Then from hence ariseth vnto vs great comfort in baptisme namely that it is no idle no needlesse nor superfluous thing but of great power force and vertue For the water is not bare water but the water of regeneration being rightly vsed and administred by those onely that are lawfully called to the office and haue a warrant from God and commission from the Church to that purpose It belongeth not to any priuate persons men or women much lesse to children to make a toy or sport of it as it is said of Athanasius that being yet a childe not knowing what he did Ruffin lib. 1. cap 14. 1 Cor. 13 11. or with what he medled hee baptized Of whom we may say as Paul doth 1. Cor. 13. When I was a child I spake as a châ—lde I vnderstood as a childe I thought as a childe but when I became a man I put away childish things Or as the wise man doth Eccl. 11. Eccl. 11.10 Baptisme admiâ—istred in sport is no baptisme Childhood and youth are vanity Heereby can come no sanctification nor cleansing of the soule and therefore are they deceiued that receiue it for good and ratifie it for authenticall forasmuch as euery such baptisme vndertaken by priuate persons in case of necessity or by children after an apish imitation is no baptisme at all neither is that water consecrated water but common and prophane and therefore consequently that washing or sprinkling is to bee accounted as common and prophane also If a Child should take vpon him to minister the Supper of the Lord that knoweth not what it meaneth and charge the people to examine theÌ„selues that hath not learned as yet to examine himselfe all men must confesse this were a great prophanation of this SacrameÌ„t by no meanes to be suffered or if he should step vp into the chaire of Moses and offer fondly and childishly to vtter the word of God who would regard it Or who would care for it Shall we say this were to administer the Supper of the Lord or to preach the Gospell of Christ Or shall we imagine that any fruit or benefit can come hereby So may we say of Baptism it is prophaned by vnfit persons not profitably administred But to leaue these abuses which we haue touched conuinced before let vs see what are the comforts that arise from this inward part of this Sacrament which are of diuers sorts for hence floweth as from a plentifull spring comfort to the whole Church comfort to the parents of the persons baptized comfort to the infants themselues Comfort to the whâ—le Chuâ—ch It reacheth to the whole Church because when it beholdeth water sanctified and set apart for baptisme and spirituall washing of the soule represented by the outward cleansing of the body they may see as it were Christ crucified and his blood poured out before their eyes When we feele our hearts at any time cast downe by the sight of our sins and finde the burthen of theÌ„ to be intollerable vnto vs we must lift vp our eyes to heauen and in a sweet meditation of this holy sprinkling of the blood of Christ assure our consciences therby that he hath washed them all away that they shall not be imputed vnto vs nor be able to worke our condemnation We are also put in minde heereby that we are fellow-members of one and the same body forasmuch as we haue all one baptisme Ephe. 4. Eph. 4 5. as we haue all one Lord and Father all one faith and hope of eternall life Hence it is that at the birth of Iohn the Church reioyced comming together to haue him circumcised Let vs therfore be ready to ioyne together in this worke in praier and thanksgiuing let vs addresse our selues to be as witnesses and approuers of it that wee may receiue comfort by it being euermore taught and confirmed in the truth of our baptisme and remembring what we haue promised to God that we may be carefull to performe our promise and fearefull to breake couenant with him In this respect the Church is said to circumcise * Luke 1 59. 1 Cor. 11 5. and to prophesie and make prayer because it ioyneth together in these holy actions We haue all of vs one entrance into the Church whereby we professe to go al one way to walk one course to leade one manner of life to serue the same God Comfort to parents Secondly this comfort extendeth more principally particularly toward the parents themselues then it doth in generall to the whole Church For they see their seed together with themselues ioyned to the Church and washed with the blood of Christ they haue the ancient promise of God verified vnto them I will be thy God and the God of thy seed GeÌ„ 17. which ministreth great matter of ioy vnto theÌ„ so that they should reioyce more in this mercy shewed toward them then if they could make theÌ„ heires of the world and leaue them owners of a kingdome Howbeit this comfort carrieth with it sundry duties putteth them in minde to be thankfull to God who hath verified his couenant to them and their
death hath that effectuall working in cleansing our soules from the corruption and filthinesse of sinne which naturall water hath in washing our bodies By the merit of his death we haue full forgiuenes of all our sinnes not onely originall but actuall not onely past but present and to come whose blood is neuer drawne dry but is euer fresh and ful of efficacy Therfore the words deliuered by the minister in baptisme at the commandement of Christ namely e Mat. 28 19. I baptize thee in the name of the Father and of the Sonne and of the holy-Ghost should be alwayes in our eares euen vntill the last gaspe and by them we ought to bee assured of the full forgiuenes of our offences against God For the blood of christ by which we are once washed can neuer bee drawne dry but is euer fresh full of force and strength to the continual clensing of our filthines and iniquities so that they neuer come into the sight of God neither are imputed vnto vs. Wherefore it is like vnto a sealed charter wherby is confirmed that all our sins are blotted out We are all taught by our baptism that none of the enemies of our saluation shal be able to lay any sin to our charge Art thou tempted to thinke that Christs blood was not shed for thee That thy transgressions are not pardoned That thou shalt bee brought to iudgement for them Doth Sathan tempt thy tender conscience with theÌ„ Thou maist as well doubt that thou wast not baptized and washed with water as doubt thy sinnes are not blotted out thou maist as well surmize thou perishedst in the water as suppose thou shalt perish in thy wickednes the floods wherof howsoeuer they go ouer thy head yet shall not be able to preuaile against thee fully and ouercome thee finally This serueth to conuince diuers hereticks that are altogether ignorant of the right vse of Baptisme The Messalâ—ans beleeued that baptisme was onely auaileable to take away former sinnes De diuin decre ca. de bapt But Theodoret teacheth that baptisme is the earnest of future graces not as a razor to cut away onely the sins that went before The Papists suppose no sinne forgiuen by baptisme in infants but one sin only which is originall In those that are baptized being of age whereof there is small or rare vse in these daies they inlarge and extend it thus farre as that it taketh away both originall and actuall sinnes before baptisme onely wherein although they would seeme to open the Lords hand very wide toward vs yet they are indeed notable Church-robbers who to maintaine their bellies their lusts do vtterly spoile vs not of a piece but of our whole saluation in Iesus Christ whilest they send vs to our owne satisfactions by prayers fastings whippings and such like Note therefore that our Sauiour saith He that beleeueth and is baptized Mar. 16 16. Tit. 3 5. 1 Pet. 3 21. shall be saued Saint Paul saith Tit. 3 5 that baptisme hath saued vs and Peter affirmeth that it doth saue vs 1 Pet. 3 21. Where the saluation that we haue through faith in baptisme being applied to the time past present and to come that is to all times it is euident that baptisme doth as well seale vp vnto vs the remission of the sinnes that wee commit at the last houre of death as the in-borne sinne wherein we were first conceiued in our mothers wombe This Saint Austine saw and therefore teacheth Aust de nuptijs concup lib. 1. cap. 33. that by the lauer of regeneration and word of sanctification all the euils of regenerate men are cleansed not onely sinnes past but such as are committed afterward by ignorance or infirmity so that great is the pardon of baptisme This then ouerthroweth the false d Concil Trid. sess 5. doctrine of the false Church of Rome the Mother of abhominations which teacheth that by the grace of Christ receiued in baptisme all our sinnes going before it are razed and blotted out and leaueth nothing in the party baptized e Bellar. lib. 1. de bapt cap. 13. that hath the name and nature of sin But albeit our sinnes be freely and fully forgiuen for Christs sake pardoned and not imputed couered and remembred no more yet the staine blot and remnants of sinne remaine though not raigne in our flesh so long as we liue in this world which in the end of our dayes together with the mortality and corruption of our bodies shall be taken away and abolished Indeed the Scripture teacheth that Christs blood cleanseth washeth g Iob. 1.29 Psal 32.1 and taketh away sin Ioh. 1. Behold the Lambe of God which taketh away the sin of the world but this is not by an actual purging of vs from all corruption but in freely acquiting and truely discharging vs from the guilt offence and punishment before God as Psal 32 Blessed are they whose iniquities are forgiuen and whose sins are lightened blessed is the man to whom the Lord imputeth not sin Therefore though they be forgiuen yet they remaine g 1 Ioh. 1 8. as appeareth Iohn 1 29. If we say we haue no sin we deceiue our selues and there is no truth in vs. And Salomon in his worthy prayer saith If any sin against thee 1 Kings 8 46. Rom 7 23. Eph. 4 23. Col. 3 3. Esay 64 6. for there is no man that sinneth not So the Apostle teacheth and toucheth this truth by his owne experience Rom. 7. I see another law in my members rebelling against the law of my mind and leading me captiue vnto the law of sin which is in my members We are all as a filthy cloth the flesh rebelleth against the Spirit and in nothing we can do the things we would so that if God enter into iudgement with vs wee cannot stand in his sight And if originall sinne were extinguished and vtterly abolished in baptisme then they which are baptized should sin no more but we see they sin againe after their baptisme To conclude baptisme is auaileable not onely for sins before but it is a seale for confirmation of faith touching the remission of those sins that are committed after baptisme as well as done before as our blessed Sauiour teacheth Marke 16 16. Hee that shall beleeue and bee baptized shall be saued but he that will not beleeue shall be damned Faith then beleeueth the forgiuenes of all sinnes past and to come inasmuch as the blood of Christ cleanseth froÌ„ all sins And the apostle accordeth heereunto Titus 3 5 7. According to his mercy hee saued vs by the washing of the newe birth and the renewing of the Holy-Ghost that we being iustified by his grace should be made heires according to the hope of euerlasting life Where we see that the promise of iustification is generall against all sinnes Thus much of the second vse CHAP. XIIII Of the third vse of Baptisme THe third vse of baptisme is to kill and bury
bread both because this is a necessary action vsed of Christ not to be omitted and because it representeth the crucifying of Christ tormenting of his body so that we should neuer be present at this significant ceremony but we must call to remembrance the sorrowes and sufferings of Christ now if Christ were thus tormented for vs surely we ought greatly to bee griped and greeued for our owne sins which was also shewed by the i Exod. 12 8. sower hearbes of the Passeouer Exod. 12. It is called the table of the Lord because he doth feed vs at it as this we know is the end and vse of tables in our houses to set our meats and drinks vpon them prepared for our nourishment and this is the scope and end of the Lords table onely heere lyeth a plaine and maine difference our tables serue for bodily nourishment but the Lords Table is prepared for the spirituall nourishment of our soules Lastly it may be called the testament or will of Christ because it setteth forth vnto vs a solemne couenant betweene God and vs touching forgiuenes of sins and eternal life which couenant is ratified and established by the k Heb. 9 15. death of the Son of God so that heerein we finde all things belonging to a full and perfect testament as wee shall see afterward Out of these seuerall names and titles thus interpreted arise most aptly and fitly sundry vses which in order as they haue beene propounded we will consider The first title is the Communion from whence we deduct l The vses of calling this Sacrament the Communion these necessary conclusions First of all is the Sacrament of the body and blood of Christ called a communion And so called of our communicating together Then heereby all the faithfull openly testifie that they be all one body coupled together in Christ Iesus we professe him and all his benefits Vse 1 we receiue him we enioy him we reioyce in him God the Father doth giue him the Holy-Ghost doth assure him faith doth receiue him by this hand we are ioyned to him and haue spirituall fellowship with him Wherfore all beleeuers are made one by Christ and this is not an vnion in imagination but in truth and in deed neither by transfusion of the properties of the God head or man-hood into vs m 1 Cor. 6 17. 1 Ioh. 3 24. but by one and the same Spirit dwelling in Christ and in all the members of Christ as 1 Cor. 6. He that cleaueth to the Lord is one spirit And the Apostle Iohn testifieth that Christ dwelleth in vs and we in Christ by the Spirit He that keepeth his commandements dwelleth in him and he in him and heereby we know that he abâ—deth in vs euen by the Spirit which he hath gâ—uen vs so that the spirits of iust perfect men in heauen and all beleeuers vpon the earth how far soeuer sundred in place hauing one and the same Spirit of Christ dwelling in them are all one in Christ their head God hath giuen his owne Sonne vnto vs freely and fully our faith receiueth Christ n Ioh. 1 12. by beleeuing him and all his gracious benefits to be ours as Ioh. 1 12. As many as receiued him to them he gaue prerogatiue to be the sonnes of God euen to them that beleeue in his name Thus wee see we are one with Christ and Christ with vs. Vse 2 Secondly as this Sacrament being a communion admonisheth that we are all one in Christ so it teacheth that it is to bee receiued of many together in the Church not of one alone and therefore it ouerthroweth the priuate Masses of the Church of Rome where one partaketh all and the rest of the Church nothing at all There is a flat opposition betweene these two so that the Communion cannot be a priuate Masse and priuate Masse cannot be a Communion That which is ordained and prepared for many deliuered vnto many and receiued of many cannot stand with the Masse where the Priest prepareth for himselfe not for the people he speaketh to himselfe not to the Church he receiueth himselfe alone not with his brethren all which are directly contrary to the Apostles o 1 Cor. 11 33 rule Tarry one for another Vse 3 Lastly if it be a communion it teacheth that this is a Sacrament of vnity and concord and wee are thereby put in mind to auoid discord and dissention For Christ neuer communicateth himselfe to the malicious man p 1 Cor. 11 18 20. as the Apostle teacheth 1 Cor. 11 18 20. When yee come together in the Church I heare that there are dissentions among you this is not to eate the Lords Supper Wherefore in that the people communicate of one and the same bread of one and the same wine it signifieth the vnion and agreement betweene all the faithfull in one body whereof Christ Iesus is the head who loued vs deerely and spared not his life for vs. Let vs ioyne our selues together in loue according to the exhortation q Rom. 15 5 6 of the Apostle Rom. 15. The God of patience and consolation giue you that ye bee like minded one toward another according to Chr st Iesus that yee with one minde and with one mouth may praise God euen the Father of our Lord Iesus Christ All beleeuers must be of one heart and mind the Wolfe and the Lambe the Lyon and the Calfe must dwell together in the kingdome of Christ for al are one in Christ Iesus For the Apostle hauing taught that the cup which we blesse and the bread which we breake are the communion of the body and blood of Christ he addeth Wee that are many are one bread and one body because we are all partakers of one bread and therefore he saith 1 Cor. 11. When ye come together to eate tarry one for another This title then must teach vs all to imbrace true loue and the fruites thereof wherby we thinke well one of another speake well one of another and doe well one to another cutting off all occasions of contentions and testifying our selues to be of the holy Communion that is betweene the Saints For this sacred feast must be a loue-feast because it sheweth our loue one to another The Communion must be a loue feast Mat. 18 22. Obiection and our willingnesse to forgiue one another as Christ saith to Peter not seauen times but euen seauenty tâ—mes seauen times But peraduenture some will say what if my neighbour will not be reconciled vnto me nor be friends with me what then am I to do Or how shall I behaue my selfe May I not in this case lawfully abstaine from the holy Communion I answere Answere our frequenting of it must not depend vpon the forgiuing of others neither must we suspend the discharge of our owne duty vpon the pleasure of another wee must looke what God commandeth vnto vs not what other practise toward vs. It is the saying of
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
Father the word of institution is made effectuall by the holy Spirit the bread and wine are signes and seales representing the body and blood of Christ the outward actions of euery receiuer do note out the inward actions and spirituall workes of the faithfull Thus then the agreement answereth aptly and the proportion falleth fully betweene the parts c The agreemēt between the outward and inward parts As the Minister by the words of institution offereth vnto the Communicants the bread and wine to feed thereupon corporally and bodily so God the Father by the Spirit offereth and giueth the body and blood of Christ to the faithfull receiuers to feed vpon them spiritually Hence it is that the outward actions of the Ministers and the outward actions of the receiuers are said to be signes of the second kinde and therefore may fitly bee called parts of the Supper Now then let vs remember the sensible and externall actions of the Minister that thereby we may consider the spirituall and inward actions of God the Father And first of all the taking of the bread and wine into his hands and the consecrating or blessing of them by repeating the promise by prayers and thanksgiuings doth seale vp these holy actions of God the Father by which he from all eternity euen before the foundation of the world did separate elect ordaine chuse and call his Sonne to performe the office of a Mediator betweene God and man and when the fulnesse of time came did send him into the world to performe that office whereunto he was appointed This wee see proued vnto vs in many places as Iohn 6. Labour not for the meate which perisheth but for the meate that endureth vnto euerlasting life which the Sonne of man shall giue vnto you for him d Ioh. 6 27. hath God the Father sealed that is hath installed him into his office to reconcile men vnto God and to bring them to euerlasting life And Gal. 1. Iesus gaue himselfe that he might deliuer vs from this present euill world e Gal. 1 4. according to the will of God euen our Father So that whatsoeuer Christ did he did it by the will and appointment of his Father According to the testimony of the Apostle Heb. 5. Christ tooke not to himselfe this honor to be made the High Priest f Heb. 5 5. but he that said vnto him Thou art my Sonne this day I begat thee gaue it him And as the Father ordained him to that office so in time he sent him as the Euangelist witnesseth g Luke 4 18. The Spirit of the Lord is vpon me because he hath annointed me that I should preach the Gospell to the poore binde vp the broken hearted preach liberty to the captiues c. So likewise 1 Ioh. 4. Heerein is that loue not that we loued God but that he loued vs and h Ioh. 4 10. sent his Sonne to bee a reconciliation for our sins And Gal. 4. When the fulnesse of time was come God sent forth his Sonne made of a woman and made vnder the law that he might redeeme them that are vnder the law Thus we see the inward actions of God the Father answering to the outward actions of the Ministers who being rightly called of God do worke with him and are the dispensers of his secrets Vse 1 Now let vs come to the vses of this part First of all this sealing and sending of his Sonne serueth to confirme and assure vs of our saluation in Christ For seeing God hath annointed and appointed him into this office our faith cannot faile our confidence cannot fal our hope cannot make ashamed i Rom. 5 5. seeing the loue of God is thus shed abroad in our harts through the Holy-Ghost k Rom. 8 16. who beareth witnes with our spirit that we are the children of God by whom wee l Eph. 4 30. are sealed vnto the day of redemption Vse 2 Againe let vs seeke saluation no where else then in him alone whom God the Father hath sealed and set apart to that end For euen as the body is nourished by no other meats and drinkes then by such as m Deut. 8 3. Mat. 14 4. God hath appointed to this purpose n Ezek. 14 13 Leuit. 25 26 as a staffe to sustaine vs so is the soule fed by no other meanes then God hath before ordained The cause of our saluation is in the loue of God toward vs which is notably represented by the taking and blessing of the outward elements He might haue left vs to our selues to worke out our owne destruction but his mercy is greater then his iustice Thirdly by these outward actions of the Minister we Vse 3 must seeke confirmation strength of our faith being assured that God the Father tooke his Sonne and appointed him to these ends We must not wander and gaze about and thinke we haue nothing to do but when we take and receiue the bread and the cuppe into our hands we must in euery sacramentall rite consider the things signified and ponder in our hearts the fitnesse and agreement betweene them both So then as we behold with our bodily eyes the Minister representing the person of the Father taking blessing and separating the bread and wine to that bodily vse so surely and certainely wee must learne that God the Father hath ordained and sent his onely begotten Son o Mat. 17 5. and 3 17. in whom he is well pleased to be the Mediator for the pardon of our sins Hence we see the infinite loue of God toward vs and let vs labour to comprehend p Eph. 3 18.19 the length bredth height and depth thereof that spared not his own Sonne q Rom. 32. but gaue him for vs all vnto the death hence we see that exceeding compassion of the Son that loued his enemies more then himselfe and accounted not his owne life precious to himselfe hence we see the gracious and glorious worke of our redemption wherein the mercy and iustice of God r Psal 85 10. meete together and kisse each other teaching vs to take sweet delight and comfort in the meditation thereof day and night with all thanksgiuing hence wee haue assurance of saluation and consolation in all troubles and tentations hence we see the greatnes of our owne sinnes that could not be pardoned but by the death of the Son of god and therefore we must hate them with an vnfained hatred as our greatest most dangerous and deadly enemies and lastly hence we see that if God the Father thus loued vs we ought earnestly to loue him againe and to serue him in all duties of holinesse and true righteousnesse neither ought we to loue him onely but for him all our brethren as the Apostle reasoneth 1 Ioh. 4 11. Brethren if God so loued vs wee ought to loue one another Thus we haue shewed how the taking of the bread by the Minister signifieth the
others of the aduersaries themselues fight against the carnall presence of Christ and the Scriptures themselues ouerthrow it Obiection 2 Secondly they obiect the words of Christ Except ye eate Å¿ Ioh. 6 53. the flesh of the Sonne of man and drinke his blood yee haue no life in you I answere Answere these words are not vnderstood of the Sacrament they were vttered long before the institution of the Supper and therefore could not be referred vnto that which as yet was not so that Christ speaketh of spirituall eating not of carnall by faith not by the mouth whereby we abide in him and he in vs but many eate the Sacrament of his body that haue not him abiding in them nor themselues in him Againe without this eating of his flesh heere spoken off t Ioh 6 54. no man can attaine eternall life but many have eternall life that never are partakers of the Lords Supper as the theefe crucified with Christ and many others Besides how absurd is it for those to imagine that Christ naming bread speaketh of the Sacrament of the Altar for they would haue no substance of bread to remain but onely the figure shew and likenesse of bread so that according to the deuice of their new-found doctrine hee might more truely say I am no bread or I am the shewes of bread then as he doth r Ioh. 6 32. I am the true bread Moreouer if Christ promising to giue bread for the redemption of the world had pointed out the Sacrament of his Supper then he should haue giuen his flesh for the saluation of mankind not vpon the Crosse but in his last Supper Wherefore then serued his death What neede was there to shed his blood on the Crosse Furthermore if these words be referred to his Supper then the Supper may be celebrated without materiall bread and wine without giuing of thankes without blessing without consecration without breaking and distributing of the bread without pouring out and deliuering of the wine and without remembrance of the death of Christ For in this place we haue no mention of these things And shall wee imagine that the Sacrament is spoken off where neither the matter nor forme nor word of institution nor Minister nor externall rite is once remembred Lastly to eate the flesh of Christ and to drinke his blood is nothing else but to come to Christ and to beleeue in Christ as appeareth in the Text Å¿ Ioh. 6 35 4â— I am that bread of life he that commeth to me shall not hunger and he that beleeueth in me shall neuer thâ—rst And speaking of faith he saith No man can come to me except the Father which hath sent me draw him This truth t Bleâ— sect 84. super camâ—â—â— is so cleere and euident that many of the aduersaries are driuen to confesse it howsoeuer some of them seeke to cast mistes before the eyes of men that they may not espie it among the which are Sanders and Bellarmine And as we haue shewed before how the Schoole-men and Doctors of the Church of Rome are together by the eares in sundry controuersies about the Supper so are they about the true interpretation of Ioh. 6. Some vnderstanding it of the sacramentall eating some of the spirituall eating u Hos Câ—â—â— de â—uâ—â—â— and some of both Thirdly they obiect the omnipotency of God that he Obiection 3 is able to turne the bread into the body and the wine into his blood he is able to make it really present in heauen earth aâ—d wheresoeuer Masse is said he is able to make a body to be in many places at once and yet not occupie a place I answere Aâ—swere when all other reasons faile they slye to Gods omnipotency as vnto a sanctuary and place of refuge But this will not proue a reall presence For albeit God be omnipâ—tent and almighty must he therefore doe all things yea offer violence to his owne body to maintaine their aâ—â—urd and hereticall opinions of the reall presence and of transubstantiation Must his power attend vpon their fancies and dreames Cannot he be omnipotent except their positions and assertions be granted There is no â—eâ—e of Gods power albeit we withstand their carnall presence For touching the omnipotency of God a Two rules to obseruâ—◠〈◊〉 Gods oâ—â—â—poâ—ency we must obserue these two rules and conclusions First Gods power is neuer to be opposed and set against his expresse wâ—ll plainely and certainely knowne for God is not contrary to himselfe Now then it is not enough to prooue that God can turne bread and wine into the bodye and blood of Chrâ—st vnlesse they proue he will turne them into his flesh and blood We our selues can doe many things which we do not and which we will not do so we must know it is with God he câ—uld haue added wings to man hee might haue made many worlds if it had plâ—ased him Christ of b Mat 3.9 the stones could haue raysed vp children vnto Abraham Christ could haue prayed to his Father in his afflictâ—on to send him c Mat. 26 3. more then 12. legions of Angels but how then should the Scriptures be fulfilled Wherefore we â—â—e nâ—t to reason of his power vnlesse we be assured oâ— his wâ—ll reuealed in his word as we see Christ disputing against the â—â—duâ—es saith Ye are deceiued not knowing the â—â—r ptures nâ— the power of God d Mat. 22 9. Where we see he ioyneth the Scriptures and the power of God together so that he is truely said to be omnipotent e A 〈…〉 1â— because he can bring to passe whatsoeuer he will neither can the effect of his will be hindred or resâ—â—ed Now it is the knowne will of God that Christ shoulâ— haue a true body that he might be a true man with his quantity and dimensions The second rule to be remembred is f No contradiction is in God that in God there is no contradiction and that whatsoeuer necessarily implieth a contradiction is an argument not of power but of weaknesse This the Scriptures decree this the Fathers dâ—liuer this their owne Schoolemen determine For g 2 Cor. 1.59 in God is not yea and nay he abideth saithfull he cannot deny himselfe hee cannot dye he cannot lye he cannot deny his word he c nnot sin he cannot deceiue hee cannot be deceiued These and such like he cannot do which if he should doe he were not omnipotent For this h Aug de trin cap 15 lâ—b â—◠〈◊〉 lâ—b 2. cap 1â— were a token of impotency not of omnipotency of debility not of ability of want and weakenesse not of strength and power For in euery contradiction i Arist 〈◊〉 â—â—terp li 1 ca. 5. there is â—aâ—shood and a lye which cannot agree to God who is truth it selfe and therefore he cannot make affirmation and negation truth and falshood yea and nay to be true together which things are impossible Yea the
plenty of outward things that haue poore and leane and staruen soules like to perish and pine away The wise man saith Prou. 29 18. When vision faileth the people perish and Christ chargeth Peter againe and againe to feed his sheepe and his Lambes to wit Ioh. 21.15 with wholesome doctrine of the word and sound nourishment by the Sacraments For the soule hath need of meat and drinke as well as the body and doth oftentimes decay and dye eternally for want of this spirituall food as well as the body doth through the want of temporall food 1 Sam. 30 12 This hath made the faithfull from time to time acknowledge that there is no bodily food so sweet so delicate so delightsome and so to be desired as the immortall food of the soule The Apostle saith All flesh is as grasse 1 Pet. 1 24 25 and al the glory of man as the flower of grasse the grasse withereth and the flower thereof falleth away but the word of the Lord endureth for euer c. The Prophet Dauid declareth as much Psal 19. Psal 19 10. The iudgements of the Lord are more to be desired then gold yea then much fine gold sweeter also then hony and the hony-comb And Psal 84. Psal 84 2. My soule longeth yea euen fainteth for the Courts of the Lord my heart and my flesh cryeth out for the liu ng God Likewise in another Psalme Psal 41 1 2. As the Hart panteth after the water brooks so panteth my soule after thee O God Wherefore we ought all of vs to bee more carefull to seede our soules then our bodies and to frequent with great desire and delight the heauenly and precious feasts that are kept and solemnized in the house of God We are content to take long walkes wearysome iournies great paines to feed our hungry bodies Gen. 42 1 2. as we see by the example of Iacob and his sonnes in the time of famine God hath richly prepared his Table for vs and giuen vs his owne and onely Sonne to be meat indeed and drinke indeed howbeit it is not made ready for such carrion-creatures as hop below vpon the earth and minde onely their backe and belly but it is furnished for Eagles that flye vp aloft to heauen and minde especially spirituall things Woe then to the fearefull negligence or rather open and odious contempt of many dissolute professors that come sildome to the Lords Table some once a yeare some scarce so often if they could tell how handsomely to shift it off and to couer their fault that they might not be espied some cut off themselues quite and cleane from the house of God and the place of his worship Let all such take heed least when they would enter into the kingdome of heauen they bee shut out and cut off from Gods mercy for euermore Thus then we see that so often as we resort to this Sacrament we must call to minde that we are going to a spirituall feast appointed to feed the soule and not to fill the body He that tasteth of this banket aright hath eternall life Iohn 6.54 Now such as the meat and drinke is such also is the manner of eating and drinking the meate is spirituall the partaking of it therefore must needs bee spirituall For the flesh of Christ which is meat indeed and the blood of Christ which is drinke indeed hath the consideration of meate and drinke not as it is flesh and blood or in regard of the substance thereof for so it should be corporall food but as they were giuen for the life of the world inasmuch as he suffered for all the elect of the whole world Hee suffered the most bitter death of the Crosse and was as it were broken with paines that cannot bee expressed hee sweat drops of blood in great measure Math. 26.31 and 27.46 Mat 26 31. 27 46. and complayneth that he was forsaken of God and men his Soule was exceeding sorrowfull euen vnto death Reuel 19.15 Reuel 19 15. and he trod the wine-presse of the fiercenes and wrath of almighty God If the Church did lament and complaine thus Lament 1 12. Lamen 1 12. Haue ye no regard O all ye that passe by the way Consider and behold if euer there were sorrow like my sorrow which was done vnto mee wherewith the Lord did afflict mee in the day of the fiercenesse of his wrath much more may Christ renue this complaint to whome it doeth more fully and fitly agree then vnto any other for he was in such great distresse as neuer was any and in that distresse he had no man to regard him no man to pitty him no man to comfort him no man to care for him Now whereunto tend al these his sorrowes and sufferings but to make vs a feast of his owne flesh For all this he endured for our sakes that he might bee made a most pleasant meat to refresh vs and a most comfortable drink to quicken vs according to the testimony pronounced from his owne mouth Hee that eateth my flesh and drinketh my bloud hath eternal life Ioh 6 54. which he hath giuen to death for the life of the world Seeing therfore Christ Iesus hath done so great thinges for vs shall we doe nothing againe vnto him Or rather shall we doe nothing for our selues Shall we absent our selues from the feast that he hath furnished And will wee not taste of the meate which he hath prepared at so deare a rate Doubtlesse we deserue to perish for euer and are worthy to haue our soules famished vnto death that refuse to come to his holy Supper And if we will not suppe with him heere in his Church he will neuer suppe with vs heereafter at his Table If we will none of his banket prouided on earth we shall be sure to bee shutte out of his banket that hee will make in heauen And if we will not bee his guests to eate the bread of the LORD set foorth for them that will receiue it wee shall neuer eate breade in his heauenly kingdome Thus much of the third inward part of this Sacrament to wit the body and blood of Christ CHAP. XI Of the fourth inward part of the Lords Supper THe last inward part of this Sacrament of the Supper remaineth which is the a The fourth inward part of the Supper is the faithful receiuer faithfull and Christian receiuer As euery Communicant sensibly and outwardly taketh the bread and wine giuen vnto him eating the bread drinking the wine for the nourishment of his body so the faithful receiuer apprehendeth and layeth hold on Christ by the hand of faith and applyeth him particularly that the feeling of his true vnion with Christ may daily be increased b Ioh. 1 12. according to that saying Ioh. 1. As many as receiued him to them he gaue prerogatiue to be the Sonnes of God euen to them that beleeue in his
of this Sacrament agree not with the institution of CHRIST nor with the former vses set downe which now wee come to handle and to prooue 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 Chrst with all thanksgiuing this he commanded to vs at his last departing from vs which ought much to stick in our minds because the last words of a deare friend ready to part from vs do oftentimes leaue behind both deepe impressions and deuout affections in vs. Indeed when we reade of the passioÌ„ and death of Christ it doth much moue vs to heare it opened expounded it moueth in a farther degree but more then these to haue before our eyes a visible representation of the crucifying of Christ in his last Supper doth mooue vs most of all The institution of this Sacrament he did in wisedome reserue till the approching of his death that we might not forget him when he is gone from vs. So God the Father after the vniuersal flood drowning the whol world for a remembrance of his mercy in deliuering Noah and his family from the waters and of his promise made f Gen. 9 14. neuer to destroy it so againe left to them and all posterity the Rainbow When he had iustly smitten the first borne of the Egiptians and gratiously saued the first borne of Israel he commanded Moses g Exo 13 1 2 to sanctifie to him all the first borne that first openeth the wombe to remember the day in which they came out of the land of Egipt When he had miraculously sed the Israelites with Manna from heauen that men did eate Angels food h Exod. 16 32 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 worke So likewise being deliuered by the precious blood of Christ from the floods of sin that haue gone ouer our heads and eased of the heauy burthen that pressed downe our hearts wee haue receiued baptisme to keepe vs in remembrance thereof that we are cleansed from the filthinesse of sin Againe being nourished with Christs body crucifyed and his blood shed for vs we are commanded to vse this mystery 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 Christs sacrifice on the Crosse is taught by the Apostle So often as ye shall eate of this bread and drinke of this cup i Luk. 22 19 ye shew the Lords death till he come In like manner the Euangelist Luke of the bread saith Do this in remembrance of me and of the cuppe 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 sins wounded him we our selues crucified him we euen we are the causes for he was chastised for vs that by death he might deliuer vs from death and from Heb. 2 14. him that had the power of death Our euill motions our vile thoughts our corrupt words and our sinfull works did set on worke Pontius Pilate Herod Annas Caiphas Iudaâ— the Gentiles and the Iewes who were but instruments as the Crosse nailes the hammer and speare these were as our seruants and workemen in the euill action of his crucifying We are all of vs ready to accuse and condemne these men wee complaine against them and pronounce sentence vpon them because they offered so great iniuries to our sweet Sauiour We lay all the blame vpon others we sticke not to call Pilat a corrupt Iudge Herod a time-seruer and a man-pleaser Annas and Caiphas brethren in euil Iudas the sonne of perdition the Iewes and Gentiles notorious offendors but all this while we haue forgotten our selues Wherefore to speake the truth not Sathan the tempter not Iudas the traytor not Caiphas the high-Priest not Pilat 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 souldior that pierced him not the executioners that railed at him 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 instruments that crucified the Lord of glory who shall receiue according to their works l Zâ—ch 12 10. Iob. 19 37. when they shall see him whom they haue pierced but to teach vs chiefly to accuse and condemne our selues We bound him with cords we beate him with rods we buffetted him with fistes we crowned him with thornes we reuiled him with our mouths we railed at him with reproches wee nodded at him with our heads we thrust him through with speares we betraied him with a kisse we pierced his hands feet with nailes we crucified him between two theeues we 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 faults and offences procured these things to bee done vnto him we were the dooers by them and the dealers in them and the causes of them And surely then we are profitably grounded in the doctrine of the m Who they are that profit aright by Christs passioÌ„ passion of Christ when our hearts cease to sinne and we are pricked with an inward griefe of those great and grieuous transgressions n 1 Ioh. 3 6. Esay 53 5 6. 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 Esay teacheth cha 53. He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed the Lord hath laide vpon him the iniquity of vs all Seeing then Christ was slaine for our sins let vs kill sin in our selues seeing he died 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 own lusts that they raigne not in our mortal bodies seeing his heart was pierced with a speare let vs haue our hearts thrust through pierced and pricked with vnfaigned sorrow for all our iniquities This is the right vse this is the true end this
is the sound comfort following and flowing from the death of Christ To conclude we must learne and hold for euer that wee haue the beginning and chiefe cause in our selues which did crucifie Christ and crush him with most bitter sorrows let vs then be reuenged of our sins and do al despite we can vnto them let vs endite them arraigne them accuse them condemn them and naile them to his crosse let vs kill them mortifie them and bury them in his graue for euer This is the first end of the supper which is signified by the breaking of the bread and powring out of the wine declaring vnto vs that as the body of our Lord was broken and by violent meanes afflicted so his bloud gushed out and flowed plentifully out of his gaping and bleeding woundes This must be our meditation whensoeuer wee come to the Lords table For the passion of Christ as the breaking of his body vppon the crosse the powring out of his bloud and the separating of the Soule from the body must be both spoken of by the Pastor and remembred by the receiuer in the Supper if the one would deliuer it faithfully and the other receiue it fruitfully We must call to minde that Christ humbled himselfe to death for vs euen to the accursed death of the crosse that hee apprehended and felte the whole wrath of God vpon him in Soule and body whereby he was brought into a grieuous agony his body being rent with nayles beaten with scourges pricked with thornes pearced with a speare and his Soule pressed with the burden of all our sins which were cast vpon his shoulders he standing as a pledge and surety in our places What shall wee returne vnto him for this mercy and what loue ought wee to render for this great loue Shal we not crush the very head of sin that hath thus crushed our head Let vs not therefore wound him that hath cured vs nor pierce him with our sinnes that was killed for our sins or crucifie him by the lusts of the old man who was crucified to make vs newe men And thus much of the first end of the Lords Supper CHAP. XIII Of the second vse of the Lords Supper THe second vse of the Lords Supper is our spirituall vnion and communion with Christ 1 Cor. 10 16 This the Apostle declareth The cup of blessing which we blesse is it not the cōmunion of the blood of Christ The bread which we breake is it not the cōmunion of the body of Christ Whereby hee meaneth that the faithfull which come conscionably worthily to the lords table are ioyned and vnited wholy to Christ by the bread Sacramentally by faith instrumentally by the Holy ghost spiritually and by them almost effectually For wee take the bread in our hands and likewise we take the cuppe into our hands as Christ commaunded saying b Mat. 26 26. Take ye eate ye drinke ye deuide ye Neither doe wee lay them apart or hide them aside or reserue them in a boxe or abstaine from them but when we haue taken them we eat them we digest them we are nourished by them and they are turned into our substance So Christ being eatē of the godly by saith is vnited to them by his spirit as wee haue shewed before whereby they are made one with Christ and he one with them And as meate plentifully prepared daintily dressed and onely seene vpon the table doth not nourish the body or take away hunger so if the Gospell be preached and the Sacraments administred except we apply the promises of the gospell and beleeue that Christ with all his guifts is ours they profite nothing towards our saluation Such therefore as lawfully and worthily come to the Lords Supper as to a table richly furnished and to a banket liberally prouided must not onely generally beleeue that Christ suffered in the flesh and dyed for sinners but c Gal. 2 20 particularly for themselues yea communicateth himselfe and all his guifts vnto them aboundantly as certainely as themselues eate of the bread and drinke of the cup. This vnion and communion is neere and wonderfull great and therefore the Apostle fitly calleth it a mystery euen d Eph. 5 32. a great mystery speaking of Christ of the Church For what vnion can be greater then that which is betweene the thing nourishing and the thing nourished We haue nothing in Adam but that which conueyeth death vnto vs so that it is needfull to be ioyned to one which may giue life to vs that as we dye in Adam e Rom. 5 19. so we may liue in him This vnion cannot by reason be expressed or fully vnderstood As Christ in the daies of his flesh had a double kindred one earthly and carnall kinred the other spirituall that by faith receiued his word and beleeued in his name of whom he said f Mat. 12 44. Behold my mother and my brethren for whosoeuer shall do my Fathers will which is in heauen the same is my brother sister and mother so is it in this vnion and fellowship with him one is outward bodily which al mankinde hath with him in that he is partaker of our flesh and blood the other inward spirituall whereby we are made partakers of him and of all his sauing graces to euerlasting life As Christ was borne of the Virgin Mary vnited our nature to him taking vpon him g Heb. 2 16. not the Angels nature but the seed of Abraham euery reprobate hath this vnion with him in that hee tooke vpon him the shape of a man but there is a mysticall and maruellous vnion whereby he dwelleth in vs by faith whereby we are truely coupled to him made partakers of him deliuered from sin and made heires of euerlasting life quickning and sustaining vs as food which preserueth the life of the body If the arme ioyned to the body haue no life no sence no benefit of vitall spirits it is no part of the body though it be vnited to it so the wicked liuing without faith are as it were sencelesse they haue no forgiuenesse of sinnes no sanctification no saluation and therefore are no true members of Christ If he poure not life and grace into them they are not his members if he kill not sinne in them they are not vnited spiritually vnto him The bodily vnion with him shall profite nothing it is the Spirit that giueth life Seeing then the receiuing of the bread and wine which Vse 1 turne into our substance teacheth the mysticall vnion betweene Christ and his members wee learne from hence that all the faithfull and godly are truly made partakers of Christ and his graces as the members receiue life from the head and the tree moisture from the root For euen as the wife ioyned to her husband in marriage is thereby made partaker of his body and goods hath interest with him in the commodities of this life g Gen. 20.16 and looketh
for nourishment food fellowship protection and gouernment from him so being made one with Christ we are indued with his heauenly guifts and blessings This must be our comfort in all dangers and tentations in all tryals and assaults to consider that we are one with Christ we are not onely deare vnto him but neerely ioyned with him as members to the head as the wife to the husband and as the branches to the vine and therefore can neuer be separated from him in life or death We haue in him a communion of goods so that as he hath taken vpon him our sinnes and the punishments of them so he hath againe communicated to vs his righteousnesse and life and we may through his free guift challenge as our owne whatsoeuer is his We see in the corporall marriage so long as one is rich the other cannot be poore The Lord is our shepheard Psal 23 1. what then can we want Christ Iesus is rich to all that cal vpon him he is become all things vnto vs the light by which we see the life by which we liue the way wherein we must walke the doore by which we must enter the garment which we must put on the food whereby we must be nourished and strengthened Of our selues we are void of all good things We liue in darknes and in the shaddow of death we are borne dead in sinnes and trespasses we wander wide out of the way we haue no entrance into Gods kingdome the shame of our nakednesse appeareth to the loathing of our persons But through CHRIST IESVS both these defects are taken away and all the merits of his passion are made ours through this vnion which we haue in him sealed vp vnto vs in this Sacrament Vse 2 Secondly this straight vniting of the faithfull to Christ sheweth plainly that the vngodly haue no part nor fellowship in him and with his graces though they be ioyned to a communion of the same nature and haue many common guifts of knowledge and vnderstanding yet Christ neuer dwelleth in them with his sauing graces and with his spirit of sanctification he possesseth not their hearts he worketh not in them a particular perswasion of their reconciliation to God neither an hungring desire aboue all things to be at vnity and peace with him neither a distast and dislike of sinne neither the comfortable Spirit of grace and prayer all which are in some measure in all the faithfull Wherefore although they may be clothed with the flesh of Christ they cannot be said to be couered with the grace of Christ although they be like vnto him in regard of this naturall body yet they are not indued with his heauenly Spirit they haue many priuiledges through him but they want such as accompany saluation and seale vp our redemption Vse 3 Lastly haue we a communion with Christ then wee may be assured by this holy Supper that there is also betweene him and vs a communion in all estates and he is touched with a compassion of all our infirmites In all our troubles he is troubled in our afflictions he is afflicted in our persecutions he is persecuted and he that toucheth vs toucheth the apple of his eye In the naturall body if at any time the foot be trodden vpon the head complaineth Why hurt you me and in the mysticall body if Saul make hauock of the Church at Damascus the head in heauen cryeth out by and by Acts 9 4. Saul Saul why persecutest thou me This putteth vs in minde of two things one concerning Christ the other concerning our selues First is there such an vnion betweene vs Are we so neerely knit together as the husband and the wife Similites expressing the vnâ—oÌ„ between Christ and vs. as the head and the members as the foundation of the house the rest of the building as the Vine and the branches as the nourishment the thing nourished Let vs learne heereby how Christ is affected toward vs he suffereth with vs when we suffer 1 Cor. 12.16 and accounteth our chastisements as his owne euen as when one member suffereth all the members suffer with it This is a notable comfort vnto vs in all sorrowes to consider that hee is very compassionate and pittifull toward vs he hath a feeling of our miseries and his soule is after a sort greeued for them Secondly as this sheweth how he is affected toward vs so it teacheth how we should be affected toward him If we be feeling members of his body there is nothing done against him or committed to the preiudice of his glory but we should bee greeued more then if it were done vnto our selues Psal 139 21. The Prophet did hate them that hated the Lord and was greeued with those that rose vp against him Riuers of waters did runne downe his eyes Psal 119 136. because men kept not his law But alasse where is this feeling to be found on our parts When the Lord is spitefully abused and wounded euen as it were vnto the heart who is wounded with him or accounteth himselfe euilly intreated We are as sencelesse men and haue not a teare to shed on his behalfe which argueth against vs and prooueth to our faces that the spirituall life is very weake in vs if there be any life at all CHAP. XIIII Of the third vse of the Lords Supper THe third vse of the Lords Supper is a spirituall communion and growth with our a The 〈◊〉 Supper is the band of charity brethren to be one body with them flowing from the Communion which we haue with Christ For as the vnion betweene brethren and sisters of the same blood and of the same flesh springeth from the neere coniunction they haue from father and mother as from a fountaine and as the vnity and concord among seruants of the same society ariseth by meâ—nes 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 b â—oâ— 1â— â—7 We that are many are one bread and one body because we all are partakers of one bread This is to be vnderstood of that communion and fellowship which the members haue one with another who receiue food and nourishment from the same Table thereby professing themselues to be of the selfe same family 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 renuing and maintaining of friendship that we are all partakers of one bread made of many cornes and drinke of the same cup of wine made of many clusters c 1 Cor. 12 13 as the Apostle setteth downe 1 Cor. 12 We are all made to drinke into one Spirit Wherefore we are not onely to looke to our vnion with Christ but
our selues the promises of saluation Wee must not onely see them a farre off but feele them in our hearts Wee must beleeue not onely that Christ is a Sauiour but that he is our Sauiour and Redeemer Thus wee must euerie one of vs for his owne part make propâ—r to himselfe all the riches and graces that are in Christ Iesuâ— because in giuing himselfe to vs hee giueth all his benefiâ—s in that he is God he maketh vs after a sort d 2 Peter 1 4â— partakers of the diuine nature being heire of all things in heauen and earth e 1 Cor 3 22. and Lord of the world hee maketh all thinges ours whether life or death whether things present or thinges to com recouering in him the possession of those things which we lost â—n Adam being the beloued sonne of the father hee maketh vs acceptable and well-pleasing vnto him leading captiuity captiue and giuing giftes f Eph. 4 8. to men hauing Dominion ouer the diuell sinne hell the world the flesh and all our enemies he protecteth vs that they cannot ouerthrowe vs and hath g Reuelat. 1 6 made vs Kings and Priests to God euen his father in that he is happie and immortall he maketh vs partakers of his blessednesse and immortality When we shall seuerally and particularly apply all the actions and benefits of Christ our Lorde vnto our selues wee may boldly come to the Lords Table where we shall finde Christ and enioy him to our endlesse comfort knowing that we liue alwaies by faith but not alwaies by feeling Neither are we to abstaine and hang back from comming to the Supper nor to dispaire of our selues nor to bee too much cast downe when we feele sundry defectes and wants in our faith For h There are 2. degrees of true faith there is a weake and feeble saith which is yet a true faith as well as the strong faith There are two degrees of faith profitable to be knowne and comfortable to be considered The weake faith i what a weak Faith is is an earnest and vnsaigned desire to bee reconciled vnto God in Christ which willing desire in vs God accepteth as the deede it selfe he accounteth the desire of faith as faith it selfe the desire of reconciliation and forgiuenesse of sinnes by the death of Christ shall be auaileable to worke out our attonement and redemption The strong faith is a full perswasion assurance k What a strong faith is of the mercies of God when the faithfull can truly say with the Apostle Rom. 8 38 l Roma 8 38. 39. I am perswaded that neither life nor death nor things present nor things to come neither Angels nor principalities nor powers neither hetâ—hth nor depth nor any other creature shall separate vs from the loue of God which is in Christ Iesus our Lorde To this assurance we labour to come and in this assurance we endeuour to grow and to go on from saith to faith and from strength to strength vntill we learne to stand fast as it were vpon the battlements of heauen and to set the world at defiance and to treade the earth vnder our feete saying with the Apostle Who shall lay any thing to the charge of Gods elect Or who shall separate vs from the loue of Christ This is the greatest measure and highest degree of faith this is the top strength and full ripenesse of faith heere vnto wee are to striue and endeuour and neuer to giue rest vnto our soules vntill we be resolued and setled in our consciences that all our sinnes are assurredly pardoned and we accepted to euerlasting life This greatnesse of faith was in Abraham m Rom. 4 20 who was not weake but strengthened in faith being fully perswaded Hee that had promised was able also to do it All that liue in the bosome of the Church doe not attaine to this full measure of a perfect faith but euen as it is in the estate of the body we are Babes before wee come to be men of ripe yeares first we be weake before we be strong n 1 cor 3 1 â— first we are fedde with milke before wee can digest strong meate We see o Mar. 4 2â— Corne first in the grasse then in the blade before it come to the stalke and haue ripe corne in the eare There must bee in all things a beginning before there can be a proceeding to perfection The tree sendeth foorth his tender branches and putteth foorth his leaues before his fruite commeth So is it with euery Christian man and woman first they are babes in Christ and haue certaine seeds and beginnings of faith springing in them to eternall life afterward they grow from strength to strength from grace to grace from degree to degree p Roma 1 17. and from faith to fayth vntill they come to a full perswasion and assurance vvithout wauering q Psalme 23 6 which ariseth after many experiences of Gods manifolde mercies and fauours in the course of our liues as we see Psal 23. Doubtlesse kindnesse and mercie shall follow me all the daies of my life and I shall remaine a long season in the house of the Lord. Wherefore let vs not be dismayed discouraged when our faith is feeble for a feeble faith wil apply Christ as well as a strong faith it will drawe Christ home to dwell in our hearts r Ephes 3 17. through whom we shall not perish but haue euerlasting life He that had but a weak eie and a dim sight to behold the brazen Serpent in the wildernesse Å¿ Numb â— 1 â— was healed from the deadly stinging of the fiery serpents as well as he that saw clearly and perfectly afarre off He that hath but a leprous and sickly hand is able to holde that which is offered vnto it as well as a sound and strong hand So he that hath a little faith in the son of God shall neuer haue his saluation denied nor forgiuenesse of his sins kept from him if with an humble heart hee pray to God to haue them pardoned The Apostles beleeued that Christ was the Sauior of the world t Luke 24 â—5 yet they were ignorant of his death and resurrection which are the chiefe meanes of saluation and they are saide to be men of little faith So our Sauiour when the u Luke 17 5 6 Disciples had asked encrease of their faith declareth that if our faith be in quantity but as a graine of Mustard-seed it should be powerfull and effectuall seeing hee will not a Marke 2 23 quench the smoaking flaxe nor breake the bruised Reede but cherish the lost sparke and measure of grace giuen vnto vs from aboue This likewise was the faith of that Father whose childe was possessed with a dumbe and deafe spirit when Christ said to him b Math. 7 7 8 If thou canst beleeue all things are possible to him that beleeueth straight way he cried with tears
neede of nothing if wee flatter and deceiue our selues comparing our selues with our selues or with others and not with the rule of Gods word God will examine vs and sit in iudgement vpon vs. If he enter into m Psal 130 ◠iudgement with vs no flesh shall be iustifyed in his sight for if thou O Lorde streightly markest iniquities O Lord who shall stand Hee will be reuenged of our sinnes and bring many plagues vpon vs he will send sundry diseases vppon our bodies and a troubled spirit vpon our soules he will add one punishment to another vntill we repent as he teacheth by manie examples in the scriptures The Apostle saith He that eateth and drinketh vnworthily eateth and drinketh n 1 Cor. 11 29 30 32. iudgement to himselfe For this cause many are weake and sicke among you and many sleepe for if wee would iudge our selues we should not be iudged But when we are iudged we are chastened of the Lord because we should not be condemned with the world So the Israelites being myraculously fedde by the Lords owne hand lusted and became vnthankfull and therefore while the meate was yet in their mouthes o Psa 78 30 32 The wrath of God fell downe vpon them and slew the strongest of thē and smote downe the chosen men of Israel Iudas chosen to be one of the twelue p Iohn 13 27. comming vnwoorthily to the Passeouer Satan entred further into him wroght in him his owne confusion and brought vpon him fwift dam nation The ghest in the Gospell q Mat. 22 22 13. that pressed vnto the supper without his wedding garment was taken speechelesse bound hand and foot and cast into vtter darkenesse where shal be weeping and gnashing of teeth Let no man therefore put off and deferre his repentance from day to day least he draw vpon himselfe finall destruction of soule and body and find his hart exceedingly hardened through continuance in sinne but while r 2 Cor. 6 2. the acceptable time is let vs both purpose and endeuour to forsake our euill waies our wicked workes and all knowne sins reuealed vnto vs by the sacred Oracle of the word of God And because we haue daily wants and do commit daily and new sins through infirmity of the flesh ſ Renewed faith and renewed repentance required of vs. we must haue renewed faith renewed repentance t Luk. 22 32 because euery new sinne requireth a new acte of repentance and appealing to Christ by faith Then we are aright disposed to the Lords table when we are liuely touched with a sense and feeling of our corrupt dispositions and daily fallings in our saith obedience For the repentance of euery faithfull man must be double first generall repenting of originall and actuall sinnes generally receiuing power of God to change our minds wils and affections u Mat. 3 1. whereof Iohn Baptist faith Repent for the kingdome of heauen is at hand This is giuen and granted vnto vs at that time when first we receiue to beleeue it maketh an alteration in vs slayeth the olde man quickeneth the life of the new man beginneth in weaknes continueth in greater strength and groweth more more vnto perfection Secondly speciall for speciall sinnes and continuall failings into which we fall which we must practise to the end of our dayes Now as we said in the former chapter that no man for the feeblenes of his faith is to absent himselfe from this Supper so must wee remember touching our repentance though it be in great weaknesse and frailety yet if it be a sound and sincere hatred of all sin not a forsaking of some sinnes onely as Saul Herod and Iudas did keeping other in themselues to their own confusion our imperfections shal be couered our wants shall be supplied our weaknesse shal be remitted by the death of Christ who was annointed sent to preach Luk. 4 18. the Gospell to the poore to heale the broken hearted to publish deliuerance to the Captiues recouering of sight to the blinde and to set at liberty them that are bruised And he pronounceth such b Mat. 5.3 blessed as are poore in spirit For theirs was the kingdome of heauen Wherefore if thou feele in thy selfe great defects of faith of repentance of sanctification pray to God earnestly that hee will vouchsafe to increase his gifts let vs confesse with Dauid c 2 Sam 12.13 we haue sinned let vs weepe with Peter d Luk. 22 62 and 7 38. and the sinfull woman let vs acknowledge our vnworthines and say with the Centuriō Lord e Mat. 8 8. We are not worthy that thou shouldst come vnder our roofe Let vs cry out with the Publican f Luk. 8 13 O God bee mercifull to me a sinner Let vs not be ashamed to speake it with Daniel that to vs belongeth open shame and confusion of faces This is the way to make vs worthy this is the means to fit vs to the Lords Table this is to be practised of such as will be his guests CHAP. XIX Of reconciliation to our brethren the last part of Examination HItherto in examination of our selues we haue shewed what we are to doe in respect of God the root whereof is knowledge the body is faith the fruite is repentance Now to conclude we are to handle the last part which is a Loue toward their brethren is required of al that come to the Lords Table loue toward men and reconciliation of our selues vnto our neighbours for iniuries wrongs and offences done vnto them which are as poyson to this banket For in vaine we shall pretend knowledge boast of faith glory of repentance if we faile in duties toward our brethren First we must looke to be at peace with God and to be reconciled to him For we shall neuer be at peace with our brethren except we be reconciled to God The greatest war is betweene God and our owne soules so that nothing can bring peace to vs vntill we be at one with him but when once we are at one with him we shall quickly be at one with all others For heere is the touchstone and tryall of all the rest euen our obedience to the second Table which concerneth the duties of loue toward our brethren Heereunto commeth b Mat. 5 23. the doctrine of Christ set downe in the Euāgelist Mat. 5. If thou bring thy guift to the Altar and there remembrest that thy brother hath ought against thee leaue there thy gift before the Altar and goe first be reconciled to thy brother then come and offer thy gift Where he teacheth that he so approueth this duty that he will haue his owne immediat seru ce cease and giue place for a time till i◠be performed So in the Sermon which he made to his Apostles before he was betrayed to death he did diligently beat vpon this point saying c Ioh 13 35. By this shall all men know
should not perish but haue euerlasting life And Cha. 14. Let not your heart be troubled ye beleeue in God beleeue also in me And Rom. 10. With the heart man beleeueth vnto righteousnesse and with the mouth man confesseth vnto saluation for the Scripture saith whosoeuer beleeueth in him shall not be ashamed Secondly God requireth of vs loue toward our brethren for seeing he hath shewed so great loue toward vs k 1 Iohn 4 7 9 10 11. he exacteth loue of vs againe as Iohn exhorteth Beloued let vs loue one another for loue commeth of God and euery one that loueth is borne of God and knoweth God heerein was the loue of God made manifest among vs because God sent his onely begotten Son into this world that wee might liue through him beloued if God so loued vs wee ought also to loue one another Thirdly he requireth as a necessary couenant to be kept on our part holines true obedience throughout the whole course l Iosh 24 24.25 2 Kings 29 3. of our life and conuersation This is repeated and vrged in many places of the word of God as Iosh 24. when they said they would serue the Lord their God obey his voice Ioshua made a couenant with them the same day ioyning God the people together So also Iosiah stood by the pillar and made a couenant before the Lord that they should walke after the Lord and keepe his commandements and his testimonies and his statutes with al their hart and with al their soul Likewise to the same purpose we reade 2. Chro. 15. They made a couenant to seeke the Lord God of their Fathers and whosoeuer will not seeke the Lord God of Israel shall be slaine whether he be small or great man or woman Thus we see the conditions of the couenant both what he promiseth to doe and what he looketh for at our hands He requireth of vs faith loue and obedience to become his people if we will haue him to be our God All these three parts of the couenant m 1 Iohn 3 23 24. are mentioned and expressed 1. Iohn 3. This is his commandement that wee beleeue in the name of his Sonne Iesus Christ and loue one another as he gaue commandement for he that keepeth his commandements dwelleth in him and he in him and heereby we know that hee abideth in vs euen by the Spirite that he hath giuen vs. The vses of the second end of a Sacrament are first to Vse 1 behold the exceeding loue of God toward his people vnworthy of his fauour Can there be a greater loue then this Certainly such as know the great rigor of the law the infinite iustice of God and the heauy burthen of sin and feele God to arraigne them the law to endite them their consciences to accuse them and their hearts to cōdemne them do finde nothing sweeter then to be eased of that burthen to be acquitted of that Iudge and to be freed from that condemnation For of all burdens sin is the heauiest of all wounds it is the deepest of all afflictions it is the greatest of all paines it is the sharpest and often presseth downe to the gates of hell Wherefore such as feele Gods mercy in their misery n Psal 32 1.2 may cry out with the Prophet in the reioycing of their spirite Blessed is he whose wickednesse is lightened and whose sin is couered Blessed is the man vnto whom the Lord imputeth not iniquity This kindnesse is so great that the eternall God should make a couenant with dust and ashes that it ought neuer to be forgotten of vs vs nor depart out of our hearts Againe let euery one be carefull to keepe the former Vse 2 conditions of the Couenant which are to loue him againe and our brethren for his sake o Luke 1 74.75 and to walke in holinesse and righteousnesse before him all the dayes of our life Our Sauiour Christ directing our loue to our brethren and teaching that the streames thereof should flow vnto our enemies sheweth that if we loue thē that loue vs the o Mat. 5 44.46 47. Publicans do the same if we be friendly to our brethren only this is no singular thing Behold p 1 Iohn 3 1. what loue the Father hath giuen vnto vs that we should be called the Sons of God he loued vs graciously freely he loued vs whē we were enemies vnto him spared not his own Son but gaue him to death for vs al do not these things deserue loue againe are we not bound to shew duty for these mercies and loue to our brethren for this loue of our God yet many regard neyther these blessings of God neither walking in vprightnes of hart Vse 3 before him Thirdly is God mā entred into a solemne couenant are the Sacraments seals of it Thē the contempt of the Sacraments is the contempt of God himselfe of his couenant made with vs and therfore worthily to be condemned and iustly to bee censured of the Church If men wer throughly perswaded of this truth I am perswaded they wold not shew this carelesnes prophanenes in coming to these ordinances of God They are not bare and naked promises but couenants of mercy fauour Euery couenant is a promise but euery promise is not a couenant Abraham had receiued many promises from God of reconciliation of posterity of blessing protection that he would be his buckler his bulwarke and his great reward and giue vnto his seed the land of Canaan yet we reade not that God as yet made a couenant with him vntill by a solemne rite and ceremony he established it Ge. 15. where we see that Abraham took an heiffer a shee-goate and a ramme and diuided them in the midst and laid each piece one against another In the same day the Lord made a couenant with him This he confirmed afterward by the signe of circumcision as also hee confirmeth his couenant with vs by two Sacraments If any were asked the question whether they would haue God to be their God gracious and mercifull vnto them they would answere it is their whole desire howbeit if we would haue God magnifie his mercy toward vs we must magnify make much of his sacram whereby he hath sealed vp his loue toward vs. Could Abraham haue God to be his God and the God of his seede and yet reiect circumcision commanded vnto him which was a signe of the couenant Could the Israelites acknowledge God to be the author of their deliuerance out of Egypt and yet refuse the Passeouer that was instituted in remembrance of their deliuery and of his mercy O that we could consider these things and learne them aright to make vs wise to God and to our selues If wee giue to any man a piece of mony to binde a bargaine that hath passed betweene him and vs we would thinke ourselues much abused if hee should not count himselfe tyed by
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
part of baptisme The 4. outward part of Bapt. is the bodie that is washed Now such as are to be baptized must be within the Couenant Not to all and euery of them that haue life nor all that haue sense nor all that haue reason haue right to it and a priuiledge in it but the people of God by Couenant These are either men and women of riper years or else the infants of such who haue interrest in baptisme as well as the parents of whome they are borne This condemneth the Romish practise of Baptizing Belles as a most horrible prophanation of this Sacrament and serueth to set foorth the great loue of God vnto all beleeuers who vouchsafeth to bee their God and the God of theyr seede Hence likewise it appeareth d Infants haue interest in baptisme as well as their parents that infants are to be baptized For baptisme succeedeth in place of Circumcision the Apostles baptized e Colos 2 11. whole houses Christ calleth infants and sucklings f Act. 16 15 33 vnto himselfe and saith that vnto such belongeth the Kingdome of Heauen they are Christs sheepe and members of his body Hence we learne that the baptisme of Infants is no vnwritten tradition but a written and diuine institution taught in the Scriptures Consider also heereby the difference betweene baptisme and the Lords Supper g 1 Cor. 14 16 Mar. 10 13 14 15. and that all are conceiued in originall sinne Acknowledge also a difference betweene them and the children of Infidels and let parents be incouraged h Psal 51 5. to bring vp their children in the instruction and reformation of the Lord. Hitherto of the outward parts now follow i Eph. 6 4. the inward parts which also are four in number First k The inward parts of baptism are four God the Father represented by the Minister whereby our faith is greatly strengthned For whensoeuer the eie seeth the Minister powring water on the body faith beholdeth God the Father clensing the soule with the precious blood of his Son Christ The second part is the Spirit l Mat. 28 19 of God hauing relation to the word and promise of God and therefore whensoeuer we come to heare the word or to receiue the Sacraments we must craue the assistance of the Spirit to open our harts m 1 cor 12 12 as he opened the hart of Lydia If this inward teacher be wanting the eare heareth and the hand handleth but the hart is hardned The third inward part of baptism n Act. 16 14 is Christ represented by the water This serueth greatly to confirme our faith to consider with our selues when we behold with our bodily eyes the water poured vpon the body baptized o Act. 2 38. the blotting out of all our sins by the blood of Christ Iesus The 4. inward part is the soule clensed p 1 Pet. 3 21. most liuely and effectually represented by the body washed For the washing of the body representeth the clensing of the soule This teacheth that by nature we are corrupt and abhominable q Ep. 5 26 27 so that God must worke in vs both the will and the deed These are the foure inward parts of baptisme The agreemēt between these outward and inward parts r The proportion betwixt the outward and inward parts of baptisme is very euident Fot as the Minister by the word of institution applieth water to the washing of the body so the Father through the working of the Spirit applieth the blood of Christ to the clensing of the soule This distinction and proportion of the parts to wit the outwarde with the inwarde serueth to determine manie Controuersies vntimely raised hotly pursued and vncharitably continued among vs. For if we did aright discerne the outward baptism from the inward that which the Minister doth deliuer from that which God doth giue and bestow it might be a good meanes to dissolue sundrie doubts touching the sufficiencie and efficacy of this Sacrament whether it be impeached or abolished by the euill of the Minister which is of three sorts of heresy impiety and ignorance The first question is touching heresie Touching the baptis of the Heretickes whether baptisme ministred by an Hereticke be true baptisme or not I aunswere If Heretiques keepe not the substance of baptisme but erre in the foundation of religion and the doctrine of the Trinity their baptisme can be no baptisme Hence it is that Nicephorus Niceph. hist lib. 3. cap 33 maketh mention of a Minister that in the want of water baptized with sand but the party was again baptized and that most iustly But if they keepe the Doctrine of the Sacrament sound in substance and faile not in the essentiall partes of it such baptisme is good baptisme and ought not to be repeated For as the truth taught by Heretickes is Gods truth and auaileable to edification so long as they preach out of Gods word so baptisme administred by them is true baptisme so long as they obserue the institution of God entire and vncorrupt The second Question is touching the scandalous life prophane heart of the Minister whether it hinder the effect of the Sacrament or not Touching the baptisme of euil Ministers I answere it dooth not for as good prayers conceiued by euill men haue also audience vvith God so it is with the Sacraments albeit they be administered by euill men yet haue they acceptance with God And albeit the sonnes of Eli did occasion the people to abhorre the offerings of the Lorde yet it is their sinne to abstaine Iudas beeing sent out to preach ministered Baptisme also which was no doubt effectuall and sufficient to the Receyuers albeit he were a damnable hypocrite and the child of perdition True it is he receiued no benefit by the word or the Sacraments yet he might bee a meanes of doing good to others The light of the Sunne passeth by myrie and vnclean places and yet it is not defiled so the dignitie of the Sament is not hindred by the lewdnesse of the Minister The Sacraments brought vnto vs by loose Ministers which are no better then stumbling-blockes laide before the weake Aug. in Iohan. tract 5. are like water that passeth thorough a Chanell into a Garden it selfe receiueth no benefit by it howbeit the garden is watered and made fruitfull thereby Manie of the Priests and Leuites among the Israelites were vngodly and vnsanctified yet they both offered sacrifices and celebrated Sacraments which to the right partakers were feales of the Couenants and meanes to encrease faith Again there is no difference in respect of God between him that is prophane in heart and him that is prophane in life betweene him that is prophane outwardlye and him that is prophane inwardly forasmuch as they are both alike knowne vnto him But no man knoweth what is in the heart and therefore if prophanenesse did hinder the fruitfulnesse of the