acceptation of vs to be his children ioyned with the promise of his continuall fauor loue grace and protection as Ier. 31. Behold the dayes come saith the Lord that I will make a newe couenant with the house of Israell and with the house of Iudah not according to the couenant that I made with their fathers when I took them by the hand to bring them out of the Land of Egipt the which my couenant they brake although I was an husband vnto them saith the Lorde but this shall be the couenaunt that I will make with the house of Israell after those dates saith the Lord I will put my Lawe in their inward parts and write it in their hearts and I will be their God and they shall be my people Be hold the indenture of couenants written by the finger of God wherein for better assurance he hath bound himselfe to forgiue our sinnes and promised to be our mercifull God And to the ende there might be a paire of these indentures interchangeably giuen each to other party the Lord by the hand of the Apostle hath drawne as it wer the counterpane of the former word for word expressed as it is in the Prophet so that we haue a pair of indentures of couenants to shew the stablenes of Gods counsel The 3 part of the couenant in respect of god is the promise of the full possession of the heauenly inheritaunce and of eternall glory after this life God shall wipe away all teares from their eies and there shall bee no more death neither sorrow neither crying neither shall there be any more paine for the first things are passed he that ouercommeth shal inherit al things Again to him that ouercommeth will I giue to eat of the tree of life which is in the midst of the Paraolice of God he shall not be hurt of the second death he shall haue power giuen him ouer the Nations and rule them with a rod of iron he shall be cloaethed with white array and I will not put his name out of the booke of life he shal be a pillar in the temple of God and shall go no more out I will grant to him to sit with me in my throne euen as I ouercam sit with my father in his throne Thus we see how God on his part by writinges and euidences promiseth to giue to his people remission of sins adoption of sons and possession of heauen he hath couenanted by word and by oth to perform these things neither is he as man that he should lie nor as the son of man that he shold deceiue These are great grāts of great blessings by our great god to the great good and comfort of his children For what greter blessings can ther be then being miserable sinners to be gratiously pardond being 〈◊〉 enimies to be freely accepted as sonnes being bondslaues and prisoners of hel we are made heirs of heauen and saluation Againe the couenant on our part requireth 3. conditions First faith to God to beleeue his promises God so loued the worlde that hee hath giuen his onely begotten sonne that whosoeuer beleeueth in him should not perish hut haue euerlastiug life Again let not your hart bee troubled ye beleeue in God beleeue also in me And with the heart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation for the scripture saith whosoeuer beleeueth in him shall not be ashamed Secondly god requireth of vs loue towarde our brethren for seeing he hath shewed so great loue toward vs he exacteth loue of us again as Io. exhorteth Beloued let vs loue one another for loue commeth of God and euery one that loueth is borne of God and knoweth God heerein was the loue of God made in unfest among vs because God sent his onely begotten son into this world that we might liue through him beloued if God so loued vs we ought also to loue one another Thirdly he requireth as a necessary couenant to be kept on our part holines and true obedience throughout the whole course of our life and conuersation This is repeated and vrged in many places of the word of God when they said they would serue the L. their God and obey his voice Ioshua made a couenant with them the same day ioyning God and the people togither So also 〈◊〉 stood by the pillar and made a couenant before the L. that they shold walk after the L. and keep his commandements and his testimonies and his statutes withal their hart withal their soul. Likewse to the same purpose we read 2 Chron. 15. They made 〈◊〉 to seek the L. God of their fathers and whosoeuer wil not seek the L God of Israel shal be 〈◊〉 whether he be sinal or great man or woman Thus we see the conditions of the couenaunt both what hee promiseth to doe and what hee looketh for at our hands Hee requireth of vs faith loue and obedience to become his people if we will haue him to be our God All these three parts of the couenant are mentiioned and expressed This is his commandement that we heleeue its the name of his sonne Iesus Christ and loue one another as he gaue commaundement for he that keepeth his commaundements 〈◊〉 in him and he in him and hcereby we know that he adideth in vs euen by the spirit that he hath giuen vs. The vses of the seconde end of a Sacrament are first to beholde the exceeding loue of god to ward his people vnworthy of his fauour Can there be a greater loue then this Certainely such as know the great rigour of the Law the infinit Iustice of God and the heauy burthen of sin and feele god to arraigne them the law to endite them their consciences to accuse them and their hearts to condemne them do finde nothing sweeter then to be eased of that burden to be acquitted of that iudge and to be freed from that condemnation For of all burdens sinne is the heauiest of all afslictions it is the greatest of all paines it is the sharpest and often presseth downe to the gates of hell Wherefore such as feele gods mercy in their misery May cry out with the Prophet in the reioysing of their spirit Blessed is he whose wickednes is lightned and u hose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitse Againe let euery one be carefull to keepe the former conditions of the Couenant which are to loue him againe and our brethren for his sake and to walke in holines and righ eousnes before him all the daies of our life Our sauiour Christ directing our loue to our brethren and teaching that the ftreames there of shoulde slow vnto our enemies she weth that if we loue them which loue vs the Publicans doe the same and if we be friendly to our brethren onely this is no singular thing Behold what loue the father
christ is a couenaunt wherin god promiseth his loue and 〈◊〉 for euer to come vpon all that beleeue in his son assuring them of remission of sinnes and eternall life requiring of them onely faith in him as Iohn 3. God so loued the worlde that be gaue his onely begotten sonne that such as beleeue in him should not perish but liue for euer Againe if this sacrament sealing vppe the new couenant between God and man haue the name and nature of a wil or testament then it serueth to condemne the church of Rome that adde and alter mingle and mangle this sacrament at their owne pleasure For the Apostle teacheth Gal 3 15 Though it be but a mans couenant yet when it is confirmed no man doth abrogate it or addeth any thing thereto And Heb 9. 14 Hee is the mediatour of the new Testament that through his death they which are called might receiue the promise of eternall inheritaunce for where a testament is there must be the death of the testator for the testament is cōfirmed 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 〈◊〉 as a bottomlesse gulfe hath ouerturned and swallowed vp the Lordes Supper turning the Sacrament into a Sacrifice administring it in a strange tongue taking away the cup from the people of God making prayers for the deade bringing in their carnall presence 〈◊〉 a monstrous 〈◊〉 setting vp a new Priest-hood a new sacrifice a newe Altar and lastly feigning vses and ends thereof which CHRIST neuer appointed the Apostles neuer acknowledged the churches succeeding neuer confessed or practised Now Masses are mumbled in memory of the Saintes they are helde auaileable not onely for the liuing but for the deade they are iudged profitable against stormes and tempests they are thought a soueraigne remedy against euery sore and sicknes of the body heathfull and helpefull for such as are going to warre to couer their heades in the day of battell as a shielde of brasse and to preserue them from the sword of the enimy good against 〈◊〉 and sorceries and fit to be applied to make tryal and proof whether a man be guilty of the crime and accusation laide 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 endes 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 wil and testament of christ do lay open to the full the 〈◊〉 abhominations of the Church of Rome the mother of 〈◊〉 Lastly the name of Christs last will and testament giuen to this sacrament serueth for the great comfort of Gods 〈◊〉 For heerin we shal find al things belonging to a ful and perfect testament For Christ Iesus is the testator all faithfull christians 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 of mony for the sonne of man had not where to lay his heade nor the kingdomes and gouernementes of this world for his kindome is not of this world but the forgiuenes of sinnes and euerlasting life obtained by the body of Christ giuen and his blood shed for vs and our 〈◊〉 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 sinnes to be vnto vs and how ought we to striue against them If we will hate enimies heere are enimies for vs to hate if we will 〈◊〉 reuenge against enimies let vs fight against them that seeke our ouerthrowe and the destruction of our soule and body There is no reconciliation and attonment to be made with these enimies if thou kill not them they will kill and condemne thee for euer Hitherto of the names giuen to this Sacrament Chap 2 What the Lords Supper 〈◊〉 AS we haue in the former Chapt. considred the names and titles attributed to this Sacrament so now wee will see what the Lordes supper is For we shall neuer vnderstand the nature thereof except wee be able to define or describe it Therefore the Lords supper is the second sacrament wherein by visible receiuing of bread and wine our spirituall communion with the body and blood of Christ is represented This description is plainly proued by the institution of Christ by the first celebration of it and by other apparent testimonies of holy scripture First I say it is the seconde sacrament because such as haue interest in the Lordes supper must be first partakers of the other Sacrament for Christ and his Apostles ministred it to those that were before 〈◊〉 And howe shoulde they be continually 〈◊〉 and fed at his table who are not knowne to be of his house nor admitted members of his family We must be receiued into his protection and lurisdiction before we sit downe at his table for our refection They then that are in the house must be 〈◊〉 and fostered in the house the seuerall partes 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 vppe being partakers heereof wee come with comfort to the Lords supper Vnder the Lawe none 〈◊〉 were admitted to the passeouer If astraunger will obserue the 〈◊〉 let him circumcise all the males that belong vnto him If then the vncircumsed had bene admitted the passeouer had bin prophaned Wherfore it is not enough for vs once to be 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 we are afterwarde nourished by this heauenly banquet to eternall life Again I say in the former description that by the bred and Wine the bodie and blood of Christ are represented Heerein consisteth the substance of this Sacrament he was 〈◊〉 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 This is my bodie which was giuen for you this is the cup of the new testament which was shedde for you and for many for the remission of sinnes Now that the description of the lords supper is prooued let the vses there of in the next place be declared Heereby
at the doore life and saluation are absent so that we are neuer partakers of his graces except webe as neerly coupled to his humanity as meat and drink are coupled with our body which of al other is a most neer vnion and inward coniunction Thus we see we are seuered from the world to haue fellowshippe with CHRIST and are set once in him for euer because he that commeth to CHRIST once he casteth him not away hee shall neuer hunger he shall neuer thirst he shall not be lost but hue for euer as the Apostle saith If they had been of vs doubtles they had continued with vs And paule to this purpose saith Rom. 8 Who shal lay any thing to the charg of GODS chosen it is GOD that instifieth who shall condemne Who shal seperate vs from the loue of CHRIST shal tribulation or anguish or persecution or famine or nakednes or perill or sword in all the se we are more then conquerours through him that loued vs for I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor thinges to come nor height nor depth nor any other creature shall be able to seperate vs from the loue of GOD which is in CHRIST IESVS our LORDE If once wee bee ioyned to him in spirituall Marriage notwithstanding the difference and disparagement between him and vs nothing shall bee able to worke our deuorcement from him True it is God 〈◊〉 vs wallowing in our owne filthines polluted in our owne bloode defiled by our owne vncleannes he hath made an eternall couenant with vs he hath spoken peace vnto oursoules saying Thou shalt liue euen when wee were sunke downe in sinne to death hee saide vnto vs Thou shalt liue so that he will neuer turne from vs to do vs good but we shall be his people and he will be our God he will giue vs one hart and one way that wee may feare him for euer and that it may be well with vs and with our children This made the Apostle to write Ephe. 5. 30. 32. Wee are members of his bodie of his flesh and of his bones this is a great misterie but I speake concerning christ and concerning the church Where he seemeth to allude to the first creation of the Woman made of one of the ribs of the man shadowing and 〈◊〉 our knitting and coniunction with Christe which we haue by faith not by nature by vertue of the spirit not of the flesh Now as we haue shewed that this coniunction made by Gods spirit and by our faith which he hath giuen so the meanes and instruments to worke it are the word and sacraments This is a dignity peculiar and proper to the elect to haue perpetuall fellowshippe with Christ and to growe vp into one body with him as he teacheth Iohn 17 20. 21. I pray for all them which shall beleeue in me through theyr word that they all may be one as thou O father art in me and I in thee euen that they may be one with vs that the world may beleeue that thou hast sent me If then there be not an vnion betweene Christ and vs we haue no accesse to God the father being quite cutte off from all hope of life and sa'uation As then all the substaunce and nourishment of the tree commeth from the roote and all the vitall powers of a true naturall body come from the head so it is betweene the sonne of God and vs we haue not so much as one drop of the heauenly life in vs of our selves CHRIST is the waye the truth and the life no man commeth vnto the father but by him To conclude this first vse seeing such as come to this sacrament must be christians before it appeareth to be a very corrupt custome of the people when they require Baptisme of the pastor for their children to say God hath giuen me a Pagan I desire you to make him a Christian. For Baptisme cannot make a Christian but signifie the Sacraments cannot make that which is not but assure that which is already made as seales do not giue the right but confirme it Thus much of the first vse of Baptisme the second followeth Chap. 13. Of the second vse of baptisme BEing made one with Christ we are partakers of the 〈◊〉 of his death to wit of forgiuenes of sinnes and of regeneration or new birth So then the second vse of Baptisme is to assure vs of the remission and pardon of our sinnes that we may be vnblamable and acceptable to god This is signified by the outward ceremony of washing and sprinkling to wit the sprinkling of our soules with the blood of Christ for the forgiuenes of all sinnes as appeareth Act. 2 38 Then Peter said vnto them Amend your liues and be baptized euerie one of you in the name of Iesus Christ for remission of sins And Act. 22 Ananias said vnto Paul immediately after his conuersion Arise and be baptized and wash away thy sinnes in calling on the name of the Lorde So the Euangelist witnesses Marke 1 4. that Iohn did baptize in the wildernesse and preach the Baptisme of amendment of life for the remission of sinnes And the Apostle maketh this vse col 2 12 13. Ye are buried with him through Baptisme in whome ye are also raised vppe together through the faith of the operation of GOD which raised him vp from the dead and you which are deade in sinnes and in the vncircumcision of your flesh hath hee quickned together with him forgiuing you all your trespasses The meaning of these places is not that baptisme bestoweth or giueth forgiuenesse but onely signeth sealeth and assureth our pardon euen as remistion of sins and the righte ousnesse of faith were not in the old Testament by circumcision conferred but confirmed vnto the faithfull The grace of pardon and forgiuenesse of sinnes is not attained but by faith in Christ so that the worke of baptisme will not effect it Moreouer we haue proued that it is not lawfull to baptize such as are in yeares vnlesse they make open profession of their faith in Christ and repentance from the workes of the olde man wherefore they obtaine them not by the outward washing with water in baptisme So then we are no lesse assuredly washed by the blood of Christ from the spots of our soules then outwardly we are washed with water from the filth of the body For the force of his death hath that effectuall working in clensing our soules from the corruption and filthines of sinne which naturall water hath in washing our bodies By the merit of his death we haue full forgiueneste of all our sinnes not onely originall but actuall not onely past but present and to come whose blood is neuer drawne dry but is euer fresh and full of efficacy Therefore the wordes deliuered by the minister in baptisme at the commaundement of christ namely I baptize thee in the
the faith beeing the eyes and hands of the soule Wherefore Cardinall Caietan not so grosse as many among them confesseth that these wordes proue not matrimony to be a Sacra Further it is euident to al that consider the circumstance of the text that the Apostle not forth marriage in this place as a similitude to represent the neere coniunction between christ and his church but 〈◊〉 he bringeth forth the exceeding and eminent loue of christ as a 〈◊〉 to declare and enforce what should be the loue of the husband toward the wife For the mayne point of exhortation is set downe verse 25. Husbands loue your wiues This is argued and enforced by the example of Christ As Christ loued the church and gaue himselfe for it Againe The man is the head of the woman as Christ is the head of the church And afterward He that loueth his wife loueth himselfe for no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord doth the church By all these things it is plaine and manifest that if they wil needes in this place dreame of a sacrament consisting of a signe and thing signisied Christ and the church must be the signe representation and consecrated mistery to represent man and his wife and their mutuall loue each to other and not marriage a consecrated sign of him Last of al I would know of them whether so often as the old translator vseth the word sacrament they wil haue it taken strictly properly and particularly for the Sacraments of their church I thinke if they be sober minded and well aduised they dare not say so for then godlines shal be a sacrament Gods wil shall be a sacrament The calling of the Gentiles shal be a Sacrament Yea iniquity shal be a Sacrament For in al these places the word Sacrament is vsed as wel as in this place to the Ephesians by the old Interpretor sometimes in the good part and sometimes in the euil to whom notwithstanding they cleaue and must cleaue vnder paine of the censur and curse of the councell of Trent Chap. 20. That orders are no Sccrament BY orders we must vnderstand the offices and ministry of the church as also Peter Lumbard doth We confesse when Christ led captiuity captiue he gaue giftes vnto men and ordained Some to be Apostles some prophets some Euangelists and some pastors and teachers for the repairing of the saint for the worke of the ministry and for the edification of the bodie of Christ. By these he declareth his will vnto vs he gathereth togither his scattered sheep and publisheth the glad tydings of saluation as Ier. 7. I haue sent vnto you all my seruants the Prophets rising up earlie euerie date And christ our sauiour saith Luc 10. He that heareth you heareth me and he that despiseth you aespiseth me and he that despiseth me despiseth him that sent me And the Apostle Paule 2. Cor 5 teacheth God was in Christ and reconciled the world to himselfe not imputing their sins vnto them and hath committed to vs the word of reconciliation Now then are we Ambassadors for Christ as though God did beseech you through vs we pray you in Christs stead to be reconciled to God This we hold this we beleeue this we teach touching the degrees orders and offices of the ministry of the gospell But the popish orders of the Popish churches they say are seuen whereof some are greater and higher offices some are lower lesser and inferiour The greater are three the office of Priest-hood to offer vp the sacrifice of the bodye and blood of Christ vpon the Altar of Deaconship to assist the priests in all things which are done in the Sacramentes to bring in the oblations to set them vpon the Altar to couer it with cloathes to beare the crosse and to read the Gospell and Epistle to the people of the subdeacons to bringe the chalice and patten to bring the cruet with water and the towell to the Altar and to pour 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 dore-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 vppon the name of the Lorde ouer such as haue vncleane spirites adiuring and coniuring them to come out in the name of god which power of commaunding euill spirites is ceased in the Church Lastly A Colythes to prepare and carry torches and tapers when the Gospell is read to the people or the sacrifice is to be offered These seuen popish orders or rather plaine disorders and consusions we cannot receiue into the number of Sacraments of the Church For 〈◊〉 orders are so fruitefull that this bird hath hatched seauen young ones This Sacrament is so rich so rank so riotous that it hath ingendered and brought forth seauen petty and pretty sacraments and therefore these being numbred and patched vp to the sormer we should haue 13. Sacraments A goodly brood of a gallant egge For if euery one of these orders of doore-keepers readers exorsistes Acolithes subdeacons deacons and priests be Sacraments we should multiply the number of Sacramentes according to the number of these orders and so indeede of seauen we should haue 13. Sacraments which were a very disorderly order or if you list to cal it an orderly disorder And so Peter Lumbard maister of the Sentences 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 Neither can they say they al make but one sacrament sceing they are distinct offices one from another diuerse in offices in institution in calling in ordinatiō in ceremonies and in forme of consecration so that they may by as good right and as great reason make baptisme and the Lords supper one sacrament as all these orders so diuerse and distinct the one from the other Secondly sacraments haue their institution from christ orders haue not their institution from Christ to be Sacraments of the church therefore orders are no sacraments Nay as they are retained vsed in the church of Rome they are no ordinances or institutions of christ at all For touching the osfices of priest-hood to offer vp the body of Christ for the quick and dead of deacons to serue these Baals priests at their Idolatrous alters of subdeacōs of readers and of the rest they are not found in scripture neither 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
Gospell exclude no man vnlesse we exclude our selues Infidelity doubtfulnes and despaire are very grieuous sinnes and strike at the very hart of God We must vnder hope beleeue aboue hope with faithfull Abraham The mercies of God and the merits of Christs obedience are infinite higher then the heauens deeper then the earth broader then the sea stronger then the lawe mightier then the Deuill and greater then all the sinnes of the world Besides God doth measure the obedience due to him rather by the affection then by the action rather by the desire to obey then by the outwarde performance of it Moreouer when one sinne is forgiuen all the rest are likewise forgiuen euen as 〈◊〉 of one sinne bringeth with it repentance of all knowne sinnes For the giftes and calling of God are without repontance Last of al we admonish them to consider that grace and faith howsoeuer they may be smothered are neuer wholly taken away by sinnes of infirmity but thereby are manifested and magnified Touching their families we say vnto them call them before you exhort them to cleaue vnto god with full purpose of heart to loue him to walke before him in feare and reuerence and to serue him in righteousnes all the daies of their life gyue them charge to learne beleeue and obey the true religion and doctrine of saluation set downe in the writinges of the Prophets and Apostles God commended Abraham for this sayinge I knowe him that he will commaund his sonnes and houshold after him that they keepe the way of the Lorde to doe righteousnes and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him Dauid gaue Salomon his sonne a notable and right noble charge before he died speaking thus to him standing before him and before the princes and peeres of the kingdome Thou Salomon my sonne know thou the God of thy fathers and serue him with a willing mind for the Lord searcheth al harts and 〈◊〉 al the imaginations of boughts if thou seeke him he will be found of thee but if thou for 〈◊〉 him he will cast thee off for euer I each them that child-hoode and youth are vanity teach them to remember 〈◊〉 creator in the daies of their youth teach them to read the scripture and to practile in their liues and conuersations what they haue read and learned Instruct them to auoide idlenes to eschew euill company to giue themselues to prayer and hearing the preaching of the word Warne thy children to loue God to reuerence their mother and to loue one another Warn them to speake euill of no man and beware of taking Gods name in vaine Put them in minde that God is their father their creator their preseruer their redeemer their sanctiher yea their iudge that shall come to iudge the quick and the dead and reward euery man according to his workes We must all appeare before the iudgement seat of Christ that euery one may receiue the things which are done in his bodye whether good or euill Put them in remembraunce not to oppresse or defraud any man for the Lorde is an auenger of all such thinges who will not blesse euil-gotten goodes but send his cursse vpon them and they shall not prosper Admonish them to shew forth their faith by good workes and to shew mercy accordinge to their powers Lastly to honour their princes parents maisters and all superiors Thus we instruct men to liue and to die that dying they may liue with God in his kingdome Thus we annoint the sicke with precious balme that shall not breake their head and with the inward and inuisible oyle of Gods grace and mercy Thus we warne them to prepare the oyle of faith in their lampes and to keepe a good conscience toward God and man that they may with ioy and comfort depart in peace render vp their soules into the hands of god cheerefullie meeting the bride-groome and entring with him into his kingdome So then the people loose nothing by 〈◊〉 of the materiall oyle the want thereof being supplyed with exhortations admonitions reproofes consolations prayers and supplications more desired of the sicke and more auaileable for the sicke And thus much of extream vnction and the other forged Sacraments whereof some wanting the outward signe some the spirituall grace signified some the word of institution some the promise annexed and all of them the commandement of Christ and testimony of the scripture we cannot admit them for any Sacramentes and so we conclude that there are only two Sacraments of the Church vnder the Gospell which are Baptisme and the Supper of the Lorde The ende of the first Booke THE SECOND BOOKE of the Sacrament of baptilme being an honorable Badge of our Dedication to Christ containing the true doctrine therof overthrowing the errots of the church of Rome and deliuering the comfortable vse of this Sacrament to all the people of GOD. CHAP. 1. Of the Word Baptisme and what it is HItherto we haue spoken of the Sacraments in General togither with the partes vses and number of them now we come to the first sacrament which is Baptisme being an Honourable badge whereby we are dedicated vnto Iesus Christ This word in Scripture hath many significations First in the natiue and proper signification it signifieth to dippe to diue and plunge vnder water as Mat. 3 16. Iohn 3 22 23 Act 8. 38 39. Secondly to cleanse and wash any thing with water euen when this sacrament is not administred as Mark. 7 wher it is said the Pharisies did not eat except first they washed So Heb. 9 x the old tabernacle did consist in washings Thirdly it signifi th the Crosse afflictions myseries persecutions and inward vexations of the spirite as Luk 12 50. where Christ saith I must be baptized and how am I grieued 〈◊〉 I be baptized And 〈◊〉 12. 22. Are ye able to drinke of the cuppe that I must drinke of and be baptized with the baptisme that I shal be baptized withall Fourthly it is taken for a liberall and plentifull distribution of the graces and gifts of God as Act. 1 5. Iohn baptized with water but ye shal be baptized with the Holy-ghost within these few dates that is ye shall receiue a greater measure of the gifts of God then ye haue done before Fiftly the word is taken for the doctrine of Iohn which he deliuered before he administred the Sacrament of baptisme as Act. 18. 25. Where Apollos is said to be an eloquent man and mighty in the scripture knowing nothing but the baptisme of Iohn Lastly it is taken for the whole worke and action of the sacrament of baptisme as Math 28 19. Go vnto all nations teach and baptize them and in this last sence we are now to speake of it Let vs therefore see what this Sacrament is Baptisme is the first Sacrament whereby by the outward 〈◊〉 of the body with water once into the name of
and receiued circumcision as the Apostles said to the Iailer humb'ed vnder the mighty hand of GOD and desiring to be instructed in the way of saluation Beleeue in the Lord IESVS CHRIST and thou shalt bee saued and thy whole houshold So the 〈◊〉 testifieth the like of Zacheus when hee had once receiued CHRIST into his house nay which is more into his heart then Iesus said vnto him This day is saluation come vnto this bouse for-asmuch as he is also become the sonne of Abraham Thus when the Sunne of rightcousnesse shineth vpon the head and maister of the family the beames thereof by a gratious influence beginne to comforr and concerue all the rest in the house like the precious oyntment vpon the head of Aaron that ranne downe vpon the beard and descended vpon the borders of his garmentes or like the dew that falleth from heauen vpon Hermon and the Mountaines of Sion which goeth downe into the vallies and maketh all the plaine countrey fertill The knowledge of this point offereth diuerse profitable vses to our consideration and consolation First it is the duty of all those that are within the couenant to giue their bodies to be washed and to receiue that washing in the face and presence of the Congregation Let such as are of yeares desire and craue this Sacrament let them claime this priuiledge let them demaund to be baptized according to the example of the Eunuch Act. 8 so soone as he was instructed in the faith of Christ by the preaching of Phillip as he came to a certaine water he saide of his owne accord See heere is water what doth let me to be baptized And to the same purpose Act. 22 Ananias stirreth vp Paule to this duty saying Why 〈◊〉 thou Arise and be baptised and wash away thy sinnes Secondly this condemneth the blinde ignorant and superstitious practise of baptizing belles practised in the church of Rome whereof now they begin to be ashamed and seeking fig-leaues to couer their shame they say they were not baptized but onely hallowed and consecrated to holy vses as Bellarmine betaketh himselfe to this shift as to a place of refuge Lib. 4 de pon Rom. cap. 12. Where the Cardinall confesseth that the people call their solemne blessing and sprinkling with holy-water the baptisme of belles And indeede what can it else be called and accounted They giue names vnto them as to their children they haue God-fathers appointed vnto them as children haue when they are baptized and confirmed they haue new garments put vpon them as the persons baptized among them like wise haue it is also permitted onely to the By shops suffragan who exacteth great summes of money for the baptizing of belles they ascribe to them a spiritual power against stormes and tempests against thunder and lightning against windes and euill spirits Lastly they sprinkle them with holy-water blesse them crosse them and so horribly corrupt this Sacrament of baptisme Yea Durand a principall schooleman not in the schooles of the prophets but of the papists a fit teacher of such schollers setteth out solemnly the praises of belles making them publike preachers and driuers away of deuils But the deuils are not feared and fraied away by fight of crosses by sprinkling of water by sound of belles and babies This kinde goeth not out but by fasting and prayer as our sauiour teacheth And the Apostle willeth euery Christian to take vnto him the whole armour of God that he may be able to resist in the euill day Stand therefore hauing your loynes grided about with verity and hauing on the brest plate of righteousnesse the shield of faith the sword of the spirit the preparation of the Gospell of peace and the grace of prayer in the spirit Heere is the vniuersall armour of God heere is the compleat furnishing of a Christian Souldier heer is perfect direction giuen to vnderstand and to withstand the assaultes of the deuill but among these wee haue neither the signe of the crosse nor the hallowing of belles nor the sound of such preachers and therefore they are no part nor parcel of spitituall armour to surnish vs to goe into the fielde against the enemies of our saluation For euill spirits which fightagainst the soule are not driuen away by hallowing of belles If then there were euer prophanation of Baptisme this may iustly bee iudged to bee one of the most vile and miserable corruptions thereof to bee detested of all true hearted Christians that grone vnder the burden of them Thirdly we may see the great loue of God to all beleeuers seeing he vouchsafeth not onely to bee their God but the God of their seede after them as God himselfe promiseth to Abraham Gen. 17. I will make my couenant betweene me and thee and thy seede after thee in their generations I will be their God walke before mee and be thou vpright And ought we not to walke in the vprightnesse of our heart before this mercifull and all sufficient God Who thus aboundesh in kindenesse toward vs and the fruite of our body Let vs returne vnto him loue for his loue who loued vs first Lastly this teacheth that infants are to be baptized and haue as great right and interest in this Sacrament as they which be in yeares able to make confession of their faith Of which we will intreate in the chapter following where we will proue this truth by testimonies of the scriptures and maintaine it against the Anabaptistes and other heretiks that condemne the same Chap. 7. That Infants are to be baptized ALthough it cannot appeare vnto vs that infantes and new borne babes brought to be baptized haue actuall faith but rather is like they want the habit of faith which haue not the vse of vnderstanding vnlesse God extraordinarily work it which lieth not in vs to iudge of yet wee baptize them and admit them to this sacrament which we doe vpon very good grounds and susficient reasons First therefore we wil proue by euident demonstration out of the scriptures the doctrin of childrēs baptisme to be conformable to the Iewes circumcisiō agreeable to the practise the Apostles allowable by the wordes of Christ answerable to the custome of the primitiue church reasonable in it selfe profitable to the infants auaileable by the ordinance of God and very comfortable to all christian parents Secondly we will maintaine this assertion against the obiections and arguments of the Anabaptists and other aduersaries that haue crossed and contradicted this truth Lastly we will shew what euident and necessary vses may be gathred from hence for the strength of faith and the increase of our obedience Touching the first that the baptising of infants is waranted by the word of God I will make it appeare by sundry reasons We see in the old testament that all males by expresse commaundement were willed to be circumcised the eight day If God made infants partakers of
this death Heereunto also commeth that which the Euangelist setteth downe in the conference betweene Christ and Nicodemes Ioh. 3 That which is borne of flesh is flesh and that which is borne of the spirit is spirit marueil not that I said vnto thee ye must be borne againe For this cause are infants baptized because they are conceiued in sinne and borne in iniquity and cannot become spirituall but by a new birth wrought by the spirit which is sealed vp by the water in baptisme Againe this serueth to strengthen our faith when we behold the outward washing pouring out of the water and baptizing of the body it assureth the inward clensing of the soule by the blood of Christ offered to all and receiued of those that are elected to eternall saluation This then is the right and holy vse of baptisme Doest thou feele inwardly in thine heart that through the corruption of thy nature and strength of concupiscence thou art moued tempted and prouoked to commit sinne And doest thou feele thy selfe ready to yeald to Satan and so to fall from God into euill Beginne to haue some holy meditation of that solemne vow which thou madest to God in baptisme when thou didest consecrate and giue vp thy selfe wholly to his seruice and didest renounce obedience to the suggestions of Satan to the allurements of the world and to the corruptions of the flesh For baptisme is the Christian mans ensigne giuen of God to vs that we should fight as it were vnder it against all the enemies of our saluation and ouercome It is the badge and bannerofour captaine that wee shrouding our selues vnder his colours should not cowardly turne our back in the skirmish but coragiously looke the enemy in the face nay tread him vnder our feete for euer Moreouer hast thou through weakenes and infinnity 〈◊〉 once or twice into some sin to the dishonour of thy god to the wounding of thine own conscience to the slander of the gospel or to the scandal offence of thy weak brother haue recourse to thy baptisme as vnto a board after shipwracke as vnto a medicine after sicknesse as vnto a plaister after wounding or as vnto a staffe after falling that thou maiest receiue strength courage and comfort to thy soule For albeit baptisme be once only administred for the reasons before alleged chap 1. of this present booke yet it being once deliuered and receiued testifieth that all our sinnes past present and to come are washed away and shal be forgiuen The fruite or efficacy of the Sacraments is not to be restrained and tyed to the present time of receiuing but extendeth it selfe to the whole course of our life afterward And thus much of the fourth part of baptisme Chap. 12. Of the first vse of baptisme HItherto we haue handled the parts of baptisme both outward and inward now let vs proceed to the vses the last point to be obserued in this Sacrament The vses of baptisme are in number three first to shew our planting ingrafting and incorporating into the body of christ secondly to seale vp the remission and forgiuenesse of all our sinnes thirdly to teach vs to dye vnto sinne and liue vnto righteousnesse and true sanctification These endes appeare euidently by the wordes of the Apostle Rom. 6. Know ye not that al we which haue been baptized into IESVS CHRIST haue beene baptized into his death We are buried then with him by baptisme into his death that like as CHRIST was raised vppe from the dead to the glory of the father so wee also should walke in newnesse of life For if we be planted with him to the similitude of his death euen so shall wee be to the similitude of his resurrection knowing this that our olde Man is crucified with him that the body of sin might be destroyed that henceforth we should not serue sinne In this place the Apostle setteth before vs the former ends of baptisme expressely Touching the first vse he sheweth that by it is signified and sealed our vniting setting and inserting into the body of Christ to remaine in him soreuer as braunches in the vine as 1 Cor 12. By one spirit we are all baptized into one body whether we be bonde or free where he teacheth that by baptisme wee become one body with Christ. And Gal. 3 All ye that are baptized into Christ haue put on Christ. This coniunction with Christ is not bodily or naturall it is not by bāds in the flesh it is not by neernes of blood sor such as we see may be seprated as the father from the son the husband from the wife the brother from the sister but this is wholy mysticall and spirituall aboue reason and aboue sence because it is wrought not by natural waies as by ioynts sinnews arteries ligamentes and such like but by spirituall meanes to wit by the power of the spirit and by vertue of faith he sendeth downe his spirit we send vp our faith First he must send downe his spirit because all goodnes is of him Indeed we loue him but it is because he loued vs first giuing vs the spirit of adoption to cry Abba father Indeed we come vnto Christ to be eased and refreshed as he commandeth but it is because the father draweth vs. Indeed we perseuer in faith and loue but this is because he perseuereth in louing of us Indeed we repent and turn vnto God but this is because he taketh away our stonye hart and giueth vnto vs an hart of flesh Secondly as he putteth his spirit within vs so the faith mounteth vp to the heauens and apprehendeth Christ sitting at the right hand of the father And thus his spirit discending our faith ascending and both of them ioyninge the members to the heade the braunches to the vine vs to Christ being once engrafted wee are neuer sepetated as Ioh. 15. He that abideth in mee and I in him the same bringeth foorth much fruite for without me ye can doe nothing If a man abide not in mee he is cast foorth as a braunch and withereth and men gather them and cast them into the fire and they burne No man can be partaker of Christs benefits to saluation which is not made one with him As a Woman cannot be partaker of the riches and honor of some great man and haue interest in his person except she be ioyned to him in mariage that they become one body and one flesh and as the members cannot draw life from the head except they be ioyned with it so there is no partaking of Christ except thete be an vnion and communion with him as himselfe teacheth vs Ioh. 6. Verily verily I say vnto you except ye eat the flesh of the sonne of man and drinke his blood ye haue no life in you If Christ be present to vs life and all things accompanying saluation are present to vs. If christ be absent from vs death is present wrathlyeth
Thus much of consecration and the vses thereof Chap. 8. Of the first inward part of the Lords supper HItherto we haue spoken of the outward parts of this Sacrament by doing whereof confirmation is performed now follow the inward parts to be considered For in Sa. we must consider not what they be of themselues but what they signifie vnto vs These inward partes are foure in number to wit the father the spirit the body blood of christ and the faithfull All these haue a Sacramentall relation to the outwarde partes and declare the inwarde truth of them The actions of the minister are notes of the actions of God the father the word of institution is made effectuall by the holy spirit the breade and wine are signes and seales representing the bodye and blood of Christ the outward actions of euery receiuer do note out the inwarde actions and spirituall workes of the faithfull Thus then the agreement answeareth aptly and the proportion falleth fully betweene the parts As the Minister by the words of institution offereth vnto the communicants the bread and wine to feed thereupon corporally and bodily so GOD the Father by the Spirit offereth and giueth the body and blood of CHRIST to the faithfull receiuers to feede vppon them spiritually Now then let vs remember the sencible and externall actions of the Minister that thereby we may consider the spirituall and inward actions of God the Father And first of all the taking of the bread and wine into his hands and the consecrating or blessing of them by reapeating the promise by 〈◊〉 and thanksgiuings doth seale vp these holie actions of God the father by which he from all eternity euen before the foundation of the world did seperate elect ordaine chuse and call his son to performe the osfice of a mediator between god and man and when the fulnes of time came did send him into the worlde to performe that Osfice whereunto he was appointed This we see proued vnto vs in many places as Iohn 6. Labour not for the meat which 〈◊〉 but for the meat that endureth vnto euerlasting life which the sonne of man shall giue vnto you for him hath God the father sealed that is hath installed him into his office to reconcile men vnto God and to bring them to euerlasting life And Ch. Iesus gaue himself that he might deliuer vs from this present euill world according to the will of God euen our father so that whatsoeuer Christ did he did it by the will and appoinment of his Father According to the testimony of the Apostle Heb 5 Christ took not to himself 〈◊〉 honor to be made the high Priest but he that saide vnto him 〈◊〉 art my sonne this day I begat thee gaue it him And as the father ordained him to that office so in time he sent him as the Euangelist 〈◊〉 The spirit of the L. is vpon me because he hath annointed me that I should preach the 〈◊〉 to the poore bind vp the broken hearted preach liberty to the captiues c. So likewise 1 Iohn 4. Heerein is that loue not that we loued God but that he loued vs and sent his sonne to be areconciliation for our sinnes And Gal. 4 When the fulnesse of time was come God sent 〈◊〉 his sonne made of a 〈◊〉 and made vnder the lawe that hee might redeeme them that are vnder the lawe Thus we see the inwarde actions of God the Father aunswearing to the outwarde actions of the Minister Now let vs come to the vses of this part First of all this sealing and sending of his sonne serueth to confirme and assure vs of our saluation in Christ. For seeing GOD hath 〈◊〉 and appointed him into this office our faith cannot faile our confidence cannot fall our hope cannot make ashamd seeing the loue of God is thus shed abroad in our harts through the Holyghost who beareth Witnes with our spirit that we are the children of God and by whom we are sealed vnto the day 〈◊〉 redemption Againe let vs seeke saluation no where else then in him alone whome God the Father hath sealed and set apart to that end For euen as the body is norished by no other meates and drinkes then by such as God hath appointed to this purpose as a staffe to sustaine vs so is the soule fed by no other meanes then God hath before ordained The cause of our saluation is in the loue of God toward vs which is notably represented by the taking blessing of the outward elements He might haue left vs to our selues to work out our own destruction but his mercy is greater then his iustice Thirdly by these outward actions of the minister wee must seeke confirmation and strength of our faith being assured that God the father tooke his sonne and appointed him to these endes We must not wander and gaze about and thinke we haue nothing to do but when we take and receiue the bread and the cup into our hands we must in euery sacramentall rite consider the thinges signified and ponder in our hearts the fitnesse and agreement betweene them both So then as we behold with our bodily eies the minister representing the person of the father taking blessing and separating the bread and wine to that bodily vse so surely and certainely we must learne that God the father hath ordained and sent his only begotten sonne in whom he is well pleased to bee the meditator for the pardon of our sinnes Hence we see the infinite loue of God toward vs and let vs labor to comprehend the length bredth height and depth therof that spared not his owne sonne but gaue him for vs all vnto the death hence we see that exceeding compassion of the sonne that loued his enemies more then himselfe and accounted not his owne life precious to himselfe hence we see the gratious and glorious worke of our redemption wherin the mercy and iustice of God meete together and kisse each other teaching vs to take sweete delight and comfort in the meditation thereof day and night withal thanksgiuing hence wee haue assurance of saluation and consolation in all troubles and tentations hence we see the greatnesse of our owne sinnes that could not be pardoned but by the death of the son of God and therefore we must hate them with an vnfained hatred as our greatest most dangerous and deadly enemies and lastly hence wee see that if God the father thus loued vs we ought earnestly to loue him againe and to serue him in all duties of holynesse and true righteousnes neyther ought we to loue him onely but for him all our brethren as the Apostle reasoneth Brethren if God so loued vs wee ought to loue one another Thus we haue shewed how the taking of the bread by the minister signifyeth the fathers appointing of his sonne the ministers blessing the fathers separating and setting a
part his sonne to his office the minsters deliuering of the bread the fathers giuing of his sonne If then wee drawe neere to the Lords table with faith reuerence and repentance nothing can be more sure certain to vs then the taking receiuing of Christ for when we receiue the bred from the minister we with all receiue the body of christ offered by the hand of God the father Lastly the breaking of the breade pouring out of the wine and deliuering of them both into the handes of the communicants 〈◊〉 these actions of God his chastising of his sonne and breaking him with sorrowes vppon the crosse for our redemption offering him vnto all euen vnto hypocrites and giuing him truely to the faithfull with all the benefits of his passion Indeed the minister giueth the outwarde signes to all receiuers but God giueth and applyeth onely to the faithfull the shedding of Christes blood for their daily increase of their faith and repentance But heere it may be obiected that not a bone of him was broken as it was figured by the passeouer and performed at his passion the verifieng and accomplishment whereof we read Iohn 19. 36. I answere there is a dubble breaking of Christ one corporall whereof the places before do speak the other figuratiuely wherby is vnderstood he was tormented and euen torne with paines as Esa. 53. He was wounded for our transgressions and broken for our iniquities the chastisement of our peace was vppon him and with his stripes we are healed Lo what is ment by the breaking of the bread his soule was tormented his spirit was crushed his hands and feet were pierced he sweat drops of Water and blood and cryed out aloud vpon the crosse My God my god why hast thou for saken me Wherefore let these rights be rightly marked and obserued of vs for our comfort and consolation Let vs when we see the breade broken and wine poured out meditat on the passion of christ howe hee was wounded and torne for our transgressions Although not a bone of his body was broken in pieces yet he was broken with afflictions brused with sorrowes and tormented with bitter anguish of his soule by whose stripes we are healed by whose condemnation we are iustified by whose agonies we are comforted by whose death we are quickned Whosoeuer resteth in the outward works done before his eies neuer attaineth to the substāce of the sacrament Thus much of the first inward part Chap. 9. Of the second inward part of the Lords supper THe second inward part is the holy spirit who assureth vs of the truth of Gods promises As we haue in the word of truth the forgiuenes of sins increase of faith groweth in sanctification a great measure of dying to sin and a greater care to liue in newnes of life promised 〈◊〉 vs so doth the spirit worke these things in the hearts of all the 〈◊〉 This appeareth in many places Rom. 8. rehaue receiued the spirit of adoption whereby we cry Abba father the same spirit beareth witnesse with our spirit that we are the children of God To one is giuen by the spirit the word of wisdome and to 〈◊〉 the word of knowledge by the same spirit to another is giuen faith by the same spirit all these thinges woorketh one and the selfe same spirite distributing to euery man seuerally as hee will So then as wee are weake in faith and slowe to beleeue so we haue the spirit giuen vnto vs to helpe our infirmities and to open our heartes to receiue the promises This truth being cleared the vses offer themselues to be considered And first of all inasmuch as the spirite worketh these things in the harts of all the faithfull from hence we gather that such as neuer finde any chaunge or renewing of the mind or reformation of life after the receiuing of the Sacramentes may iustly suspect themselues whether euer they had faith or not and whether ever they repented or not and therefore ought to vse the means to come by faith and repentance For the worke of the spirit accompanieth the outward worke in the elect of God as also we see in the hearing of faith preached hee must open the hart that is closed vppe before wee can receiue with meekenes the worde that is grafted in vs which is able to saue our soules Indeed euery person present may heare the wordes of institution may see the Wine poured out may eate of that bread and drinke of that cuppe as they may also hear the sound of the voice that commeth vnto them but the whole force effect and power resteth onely in the Spirite of GOD sealinge vppe the truth and substance of those things in the harts of all the children of God Againe seeing these thinges are done and performed by the working of the spirit they are confuted and cōuinced that thinke they cannot be made partakers of the bodye and blood of Christ and be vnited to his flesh vnlesse his body be shut vp vnder the accidentes of bread and shewes of wine and so his flesh be giuen vnto vs carnally that we may eate him with our mouthes and conuey him into our stomackes But we see heere the Holy-ghost is the bonde of this vnion hee worketh in vs faith which pierceth the heauens and layeth hold on Christ. It is saide of Abraham the Father of the faithfull that he reioiced to see the day of Christ he sawe it and was gladde For as we cannot see him with our bodily eies nor hear him with our bodily ears nor touch him with our bodily hands no more can we tast or eat him with our bodily mouths By the hand of faith we reach and apply him by the mouth of faith we receiue and eate him Let vs beleeue in Christ and we haue eaten Christ let vs not prepare our teeth and our belly but a liuely faith working by loue Wherefore albeit the humane nature of Christ goe not out of the highest heauens yet we that liue vpon the earth are partakers of his bodye contained in the heauens and his flesh and blood are communicated to vs as truely and effectually as if he were there on the present with vs. If any say How can this bee can that which is absent from vs be present with vs can heauen be in earth or earth bee in heauen He ere vnto I may moste iustlye aunsweare although this bee a great mistery and marueilous in our eyes yet we must confesse and consider that the Holy-ghost is the author of this vnion and as it were the conduit-pipe of this coniunction who by his diuine power ioyneth togither things that are seuered in place and begetteth faith in vs which is the instrumenr and hande whereby we receiue and applye Christ with all his gifts vnto our selues as Iohn 17. Father I pray thee for such as shall beleeue in mee that they may be one as thou
promise the partakers of the same hope the members of the same bodye and the professors of the same faith to contend and striue one against another to delight in brauling fighting quarrelling and to norish hatred malice rancour spite enuy biting and backbiting one of another If Ephraim be set against Manasses and Manasses against Ephraim if Brother be diuided against brother if we bite one at another let vs take heed least we be consumed one of another The sonnes of God are renewed into the image ofGod to resemble their heauenly father in true holines and doe all weare the same cognizance and liuery For the Sacraments are the marks of Ch. sheepe whereby they are knowne and discerned so that all our discentions diuisions railings reuilings disgracings and defacings one of another tend to the reproch and dishonour of our common father and do giue an heauy testimony against our souls with God and his elect Angels For how do we approach vnto God how do we come into his presence With what harts do we pray before him and vnto him Are we not taught to aske forgiuenes of our sins as we forgiue the trespasses done vnto vs It then we be malicious and enuious and carry the fresh remembrance of wronges in our hearts to pursue them with reuenge do we not pray against our selues Do we not beseech God to poure out vengance vpon vs Do we not open our mouths to our owne destruction For when wee vse our tongues to say Lord forgiue vs for euen we forgiue is it not asmuch as if we should pray forgiue vs not Lord for we do not we will not forgiue others Therefore after the forme of prayer giuen to the Disciples Christ addeth If ye do forgiue men their trespasses your heauenly father will also forgiue you but if ye do not forgiue men their trepasses no more will your father forgiue you your trespasses And as he exhorteth that when they stand and appeare before the Altar they must forgiue so when we appeare at the Lords table we must forgiue if we haue any thing against any man that our father also which is in heauen may forgiue vs our trespasses Now if we woulde be directed to knowe whether this loue be is vs or not wee may try our owne hearts by these holy properties and blessed effectes described by the Apostle 1 cor xiii Loue saith he suffereth long it is bountifull loue enuieth not loue doth not boast itselfe it is not puffed vp it disdaineth not it seeketh not her owne things it is not prouoked to anger it thinketh not euill it reioyceth not in iniquity but reioyceth in the truth it suffereth all things it beleeueth al thinges it hopeth al things it endureth al things Heere we may see what manner of loue ought to be in vs. Euery one of vs must indeuour that all the parts of this description may rightly agree to euery one of vs and truely be found in vs toward all men euen our enimies as we see Iesus Christ hath left vs an example of his loue when he praied for his enimies that crucified and cruelly entreated him father forgiue them for they know what they do and this did stephen to those that stoned him Lord lay not this sin to their charge This is the way let vs walke in it this was their practise let vs follow it Thus we haue shewed the necessity of examination of ourselues before we come to the Lordes supper and declared the parts wherein it standeth and the manner how it is to be performed If we come furnished with these things with sauing knoledg with iustifieng faith with vnfained repentance with a louing and longing reconciliation towarde our brethren among whom we liue hauing as much as is possible Peace with all men yea euen our enimies let vs not abstaine from the Lordes table by reason of some frailties and infirmities in vs for God couereth them and will not bring them into remembrance as we see 2. Chron 30. A multitude of people had not clensed themselues yet did eate the passeouer but not as it was writen wherfore Hezekiah praied for them saying The good God be merciful toward him that prepareth his whole hart to seeke the Lord god the god of his fathers though he be not clensed according to the purification of the sanctuarie and the Lord heard Hezekiah and healed the people Where we see that because their hart was vpright and sincere their wants and imperfections were not imputed vnto them For God respecteth the truth of the inward partes and pard oneth their sinnes that thus prepare their harts to seeke him So then they were greatly deceiued that thoght they honoured the Sacrament by abstaining from it it is not honoured but dishonoured not hallowed but prophaned not regarded reuerently but reproched greeuously by our wilfull abstinence as the Apostle teacheth 1 cor 11. let a man examin himself and so let him eat of this bread and drink of this cup. He doth not say let him proue himselfe and so let him abstaine For the Sacrament is abused as well by forbearing hauing examined our selues as by not examining our selues and receiuing vnworthily And thus much of examination and the manner to be obserued therein Chap. 20. The conclusion containing an abridgement of the whole treatise THe effect of that which hath bene deliuered hitherto in these Books may thus be gathred into a short sum and abridgement We haue declared that God in al times and ages of the church from the first being of our first parents hath to his word and promises anexed sacraments as seales of assurance for the confirmation of them therby magnifieng his owne mercy toward his people shewing our weaknes and vnworthines and condemning such as oftentimes desire to come to the Lordes table but esteeme little of the preaching of the word whereas the word and Sacraments haue one and the same author they are instruments of the same grace their whole force and effect dependeth on God they require faith to be mingled with them they profit not alway at the very moment of hearing and receiuing Notwithstanding some differences wee find betweene them as namely in the greater necessity of the worde then of the Sacramentes Infidels were neuer barred from hearing the word when they would become hearers thereof and whereas the word affecteth one only of the sences to wit the hearing the Sacraments 〈◊〉 offered to the eies as well as to the eares and so in some sort become more effectuall then the word Touching the worde Sacrament it is drawne from martiall discipline and properly signifieth the Souldiers othe whereby hee bindeth himselfe to his Captaine which worde being vsed by the olde Latine interpreter is now become ordinary and common in the Church which is not mentioned in so many sillables in the Scriptures And howsoeuer the word be often taken in a large and generall signification yet
our saluation for he that hath the sonne hath life he that hath not the sonne of God hath not life The last inward part is the faith full receiuer who stretcheth forth the hand of faith and so layeth hold on Christ and all his sauing graces For no man can communicat with his body but the same is made partaker of his benefits Let vs all prepare the true and liuely faith of Gods elect and assure our selues that Hypocrites and vnbeleeuers cannot possibly be partakers of the bodye and blood of Christ. These are the foure inward partes also of the Lord supper The similitude and relation of the outward and inward parts one to another standeth in this manner euen as the Minister by the words of institution offereth and giueth bread and wine to the communicants to feede the reupon bodily so the father by the spirit offereth and exhibiteth the body and blood of christ Iesus to the souls of the faithful to feed vppon them spiritually Thus much of al the parts of the Lords supper now folow the vses to be vnfolded The vses profit which we reap by the Lords sup are special three First to shew forth with praise and thanks giuing the death and the suffrings of chri who his own selfe bare our sins in his body on the tree by whose stripes we are healed so that we haue the chiefe cause in our selus which did crucifie christ Secōdly to teach our comunion wich christ being made flesh of his flesh bone of his bones Hence we learn that al the godly and be leeuers are made partakers of christ and his graces This is matter of great comfort in our manifold trials and tentations that we are ioynd to Ch. as members to the head and therfore neither life nor deth nor angels nor principalities nor powers nor things presēt nor things to com nor hight nor depth nor any other creatur shal be able to seperate vs from the loue of God which is in christ Iesus our L. But on the other side the vngodly and vnbeleeuers haue no part or Portion in chri and his graces they are as branches cut off which wither and men gather them to cast them into the fire and to burn them 3 to declare and testifie our communion fellowship and agreement with our brethren meeting together at the same table and partaking togither of the same supper Wherfore seeing we haue not onely an vnion with christ but a comunion among our selus we are the seruants of the church to serue one another in al duties of loue to instruct them that are ignorāt to raise them that are fallen and to bind vp the broken hearted to reconcile our selues one to warde another and to keepe the vnity of the spirit in the bond of peace Hitherto we haue handled the doctrin of the Lords supper declaring what it is what are the parts and vses thereof the preparation to this work followeth consisting in the Examination of our selues and trying our owne harts by the touchstone of the lawe of god This duty is very necessary to be performd of vs for the hart of man is deceitful aboue all things and the secret corners of it past finding out We haue to deal with god in this busines Great is the profit which we reap receiue if we come rightly and 〈◊〉 prepared Great is the punishment procured by want of this try all and examination And the Sacrament it self is defiled by vnworthy receiuing This preparation principally standeth in these 4. points in the knowledge of god and of ourselues especially of the whole doctrine of the sacraments in a liuely faith in Christ seeing euery one receiueth so much as he beleeueth he receiueth in repentance from dead works and lastly in reconciliation towarde our brethren hauing peace with all men and loue towarde our enemies Thus I haue opened plainly yet truely the doctrine of the Sacramentes deliuered in the Scriptures and taught in the reformed churches I haue disclosed some part of the mistery of iniquity and discouered and laid open the skirts of that great Idoll of the Masse the reproach of christians the scorne of the gentiles the offence of the weak and the occasion of ruine to many that stumble therat to their own confusion The Lord god high possessor of heauen earth and preseruer of his people that call vpon him put it into the heart of all christian princes and rulers of the earth to pull downe this abhominable Idoll that hath aduanced itselfe against the kingdome of christ and to deface this filthy monster that hath deceiued many who trusted in it The same Lord vouchsafe to reueale his truth to the ignorant to establish them that are weake and to confound all obstinate enemies to his truth to their prince and to their country for Iesus Christs sake Amen Amen FINIS A Corollary THe Apostle Paule Christian Reader prophesieng of these last times in which Antichrist should be reueiled declareth that his comming shal be by the effectual working of Satan withall power signes lying wonders in al deceiuablenes of vnrighteousnes that so they might be damned which beleeue not the truth but haue pleasure in vnrighteousnesse In this discription the effectual working of this 〈◊〉 is set down but it is in those which 〈◊〉 For as God imparteth his power to his ministers and indueth them with his spirit to saue such as beleeue so doth Satan after an apish imitation giue power to his instruments and breath his spirit vpon them to condemne such 〈◊〉 receiue not the truth The manner and meanes of Antichrists preuailing in the children of disobedience is double to wit by worke and by worde His working is with great power which is seene by signes and lying wonders Now who it is in our daies that boasteth of wonders and I wot not what miracles Who maketh the power of working signes and miracles a note of the Church Who glory that they can euery day nay euery houre of the day miraculously transubstantiate the bread wine into the blood of christ who pretendeth that their real presence their images their priuate Masses other like superstitions haue been confirmed by miracles frō heauen Is not this the church of Rome which hath the Pope for her head her spouse and her foundation And is he not discerned by this note among other to be that very Antichrist described in scripture prophesied to com in the world 〈◊〉 now to the church and felt of euery christian Wherfore let vs carefully beware 〈◊〉 such signes and wonders carry away our eies and steale away our harts from the simplicity and sincerity of the Gospell The second meanes of his proceeding and preuailing is by word to wit by deceiuablenes of vnrighteousnes He is indeede an enemy to Christ and to his church how beit not open but secret not shewing
hath giuen vnto vs that we should be called the sonnes of god he loued us gratiously and free'y he loued vs when we were enemics nvto him and spared not his owne sonne but gaue him to death for vs all doe not these thinges deserue loue againe are we not bound to shew duty for these mercies and loue to our brethren for this loue of our God and yet many regard neither these blessings of god neither to walke in vprightnes of hart before him Chap. 15. Of the third vse of a Sacrament THus much of the second vse the third vse of the Sacraments is to be badges and markes of our Christian profession that therby one of vs should acknowledge an other to be of one houshold and of one family of one society and as it were birds of one feather For heereby we doe manifest whose we are whom weserue to what house we belong and to what people and church we are thereby gathered into one religion and distinguished from other sects we are gathered into one church and knit together in one as Eph. 2. Remember that ye being in times past Gentiles in the flesh and called vncircumcision of them which are caled circumcision in the flesh made with hands ye were at that time without Christ without God without hope but now in Christ Iesus ye which once were farre off are made neare by the blood of Christ. The Iewes by circumcision were distinguished from other people and the name of vncircumcifed was reprochfull they were accounted vncleane vnholy persons for the vncircum cised males wer to be cut off from the number of the people of god So by baptisme we are seperated from all other religions and are consecrated only to christian religion and such as continue vnbapti sed with contempt of that sacrament we take them not for our brethren nor for the people of god nor for members of his church because they refuse to take the sacrament of baptisme as the badge and cognizance by which they shoulde be known such as are Athiests Infidels Sarazens Turkes Persians Moores Iewes and other nations that want this mark to be discerned to belong to the family of christ Christ Iesus sending out his Apostles bad them teach and baptize the Gentiles to whom he directed them therefore where the word and Sacraments are there is a church and congregation of the people of god And he that beleeueth and is baptized shall be saued And hereunto commeth that saying When the Apostles had exhorted the people to amend their liues and to saue themselues from that froward generation Then they that gladly receiued the word were baptized and they continued in the Apostles doctrin and fellowship and breaking of bread and prayers and the same day there was added to the Church three thou sand soules Thus we see that by the sacraments as by certaine bandes and chains God knitteth and bindeth his people to himselfe and keepeth them in his couenant least they shold fall away to infidelity And the people are warned that by these outward signes they differ from the barbarous and vnbeleeuing gentiles and consequently should indeuour and prouide that they likewise differ from them in those thinges that are signified by those signes This osfereth to our considerations very good vses First heereby we are put in mind of our dignity and excellencie Such is our priuiledge and prerogatiue that we do bear the badges of christ our Lord. How do men in this world desire to weare the cloath and shroud themselues vnder the badges of great persons of countenance to protect them how much greater preferment is it to be the seruants of Christ to be gathered vnder his wings and to be his disciples whose seruice is perfect freedome and protection from all euils and whose badges are instrumentes of his sauing graces If this be the glory of the faithfull let vs seeke to maintain our dignity and freedom according as Iohn teacheth Beholde what loue the father hath giuen to vs that we shoulde be called the sonnes of god for this cause the world knoweth you not because it knoweth not him And againe in his gospell As manie as receiued Christ to them he gaue prerogatiue to be sonnes of God euen to them that beleeue in his name which are borne not of blood nor of the flesh nor of the wil of man but of god Whereas on the other side the estate and condition of vngodly men is base vile miserable and contemptible they liue to themselues and to sinne they die to iudgement and condemnation What can be more fearfull what can be more wretched Secondly if we weare the cloath and badge of Christ then we must be bold in the faith and holde out our profession notwithstanding dangers and fear of death For we serue one that is able to beare vs out We see how men belonging to those that are of high place are many times imboldned ther by in lewd practises How much more ought we that haue learned christ to be incoraged in the faith and not to shrink back for fear of offence This was the commendation of the church of Pergamus I know thy works and where thou dwellest euen where Satans throne is and thou keepest my name and hast not denied my faith euen in those daies when Antipas my faithful martir was slaine among you where Satan dwelleth So Christ our sauiour taught his disciples Whosoeuer shal confesse me before men him 〈◊〉 I confesse also before my father which is in heauen But who soeuer shal deny me before men him wil I also denie before my father which is in heauen Wherefore this condemneth those that say I will keepe my conscience to my selfe none shall know my religion but God and my selfe I will not be to forward for feare of after reckonings nor any way countenance such as be forward These men while they suppose to keep their religion to themselues do indeed proclaime openly that they are of no religion For if they did truly beleeue in their harts they would likewise confesse with their tongues according to the saying of the Apostle If thou shalt confesse with thy mouth the lord Iesus shalt beleeue in thine hart that god him raised from the dead thou shalt be saued for with the hart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation And the Apostle Iames teacheth vs to trye faith by workes as gold by the touchstone Chap 2. Shew me thy faith by thy works and I wil snew thee my faith by my works So then let vs not be ashamed of the Gospell of Christ Which is the power of God to saluation to euerie one that beleeueth and not shrink for troble as deceitfull cloath in the wetting least our maister be ashamed of vs before his father and the holy Angels Th'rdly if the Sacraments be as badges to shew foorth our profession then it