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
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
sunder the corrupt heresie of the Anabaptistes then the wooden dagger of humaine tradition which the church of Rome draweth out against them The Scripture is all sufficient to proue all truth and to beate downe all false doctrin that lifteth vp it selfe against God Wherefore we hold their traditions to be superstitions their vnwritten 〈◊〉 are written lies As we retaine the baptisme of children so wee haue alwaies beene ready to maintaine it by the old and new testament as by the sword of the spirit against all the aduersaries thereof Secondly let vs learne from hence 〈◊〉 acknowledge a difference betweene 〈◊〉 and the Lords supper For in baptizing of children 〈◊〉 faith not 〈◊〉 not regeneration is required but onely to bee borne in the couenant but the supper of the Lord requireth knowledge discerning trying and examining of our selues which are not required neither can be performed of young children who know not light from darkenesse nor good from euill Thirdly if infants haue interest in baptisme then hence it floweth that all are conceiued and borne in originall sin and whatsoeuer is of the flesh is flesh So the apostle saith As in Adam all dy euen so in Christ shall all be made aliue There is no difference all haue sinned and are depriued of the glorious kingdome of God we must be iustified freely by his grace through the redemption that is in christ Iesus by nature all are the children of wrath and borne dead in sins and trespasses infants not excepted We learne therfore that whatsoeuer is begotten of man is sinfull and corrupt it must be cut and pared away we must be renewed and borne again by the spirit of God clensing vs from our sins yea the children of the faithfull parents whose corruptions are mortified whose lustes are subdued whose flesh is tamed and brought vnder the obedience of the will of God are notwithstanding brought forth in sin because they are born by carnall generation and not by spirituall regeneration as corne winnowed from the chaffe yet groweth vp againe with it and as the foreskin cut off from the parents recurneth in the child Again haue infants of the faithful right to be baptized Then acknowledge heereby the difference betweene them and the children of infidels Iewes Pagans and Turkes As the children of the Iewes being heires of the couenant were separated distinguished from other children of the wicked Idolatrous nations and were therefore accounted the holy seed so for the same cause and reason the children of christians are called holy borne of either party and parent being faithful and a beleeuer and do differ from the prophane seede of idolatrous people Indeede whosoeuer maketh a true profession of the faith which he holdeth and is ready to lead his life according to that confession though he be not the seede 〈◊〉 child of the faithful yet is to bee baptized though hee came of the race of Turks or paganâ—s as appeareth by the speach of Phillip to the Eunuch If thou beleeuest thou maiest Thus we see that the childreÌ„ of those that professe the faith belong to the church of God the children of Pagans belong not to the church of God loe how great a difference there is betweene them Heerby then the children of the faithfull are discerned and distinguished from the prophane multitude of Atheists Epicures Libertines Arrians Anabaptistes Turkes Sarazens Persians and other barbarous nations which are without christ without hope without God in the world wheras the holy seede of all the faithfull belong to the church of God and are reckoned in the company of the church For this cause the Apostle calleth the whole posterity of Abraham holy that is consecrated and halowed to God If the roote be holy the branches are also holy Not that the children of the faithfull do want originall sinne or that they gather any actuall holinesse or inherent righteousnesse by carnall generation and propagation from their parents but because by benefit of the couenant of God and by force of his gratious promise they are separated from prophane infidels and brought into the bosome of the church as Noah was into the Arke Fiftly this doctrine setteth forth the honor and glory of God For is not God greatly glorified when he sheweth himselfe true in his promises and hath mercy vpon the faithfull for a thousand generations And is not occasion offered to vs continually to glorifie him Can we deserue that God should be our God Nay do we not deserue that hee should not be our god And yet behold he will be the God of our children also Let vs therfore neuer forget his mercies let vs fil our mouthes or rather our heartes with his praises let vs confesse before the Lorde his louing kindnesse and his wonderfull workes before the sonnes of men Sixtly all parents are heereby wonderfully comforted they haue their faith strengthened and are confirmed in the loue of GOD when they see themselues so beloued of GOD that it descendeth and floweth euen to their Children as they are assured by this visible signe This is that worthye and wonderfull promise which wee must receiue by faith I will be thy God and the God of thy seed after thee I will establish my couenant betweene me and thee and thy seed after thee A sentence to be written not onely in Golde but in the tables of our hearts to dwell with vs for euer When we must leaue the worlde and our families in poore estate behind vs and go vnto the father let vs not be dismayed discoraged or discomfited this is the stay of our hope this is the staffe of our cófort this is our Anker-hold that he wil not shut vp his mercy towarde our children but be a gracious God to them as he hath bene to ourselues so that wee may assuredly say vnto them with faithfull Abraham My sonne God will prouide Let vs be content with those things that we haue for he hath saide I will not 〈◊〉 thee neither for sake thee so that we may boldly say The Lord is my helper neither will I feare what man can do vnto me Godlines is great gaine and he that is truely godly is truely rich He that hath Christ hath all things he that wanteth him wanteth all things Heauen and earth are the Lords all the gold and siluer are his who hath promised to be an husbande to the Widdow eyes to the blind a couering to the naked a father to the fatherlesse and he will not forget his kindenesse towards vs for euer Wherefore let vs lift vp our hands and our harts which hang downe let vs strengthen our weake knees and make straight steps vnto our feet God is able to worke contentednes in all his seruants whose power is best seene in our weakenes 〈◊〉 whose glorie shineth brightest in our greatest wants Remember what the prophet saith Psal 37 25 I am young and now am olde
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
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
confession of the aduersaries which is strong against themselues to whome we may say as Christ sometimes did to that sloathfull person Thou euill seruaunt out of thine own mouth wil I iudge thee These make three sorts of baptisme of water of blood of the spirit whereby they consesle that the want of baptising with water is not damnable in all seeing that want may be supplyed either with shedding of their blood for the testimony of the truth or by spiritual regeneration and 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 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 al slesh Constantine the great was the first christian Emperour yet was he not baptised till the time of his death And Valentinianus a christian Emperor died without baptism yet doth Ambrose giue him his due commendation and doubted nothing of his saluation Shal we do these good men these worthy Emperors these godly christians this wronge as to thinke they were damned who were the chiefe pillers and protectors of the Catholick 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 〈◊〉 or administred it at certaine times onely of the yeare True it is that custome is not to be followed neither the negligence of those byshops to be allowed but it teacheth thus much that in de ferring baptism they differed in iudgement from the new church of Rome and concurred in opinion with the reformed churches for which causes their practise is aledged The reasons vsed to maintain the absolute necessity of this sacrament to saluation are weak and not worth the answering First they obiect the threatning annexed to circumcision The vncircumcised male shall be cut off from 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 can be no transgression where there is no law they are not damnd because they are vncircumcifed seeing god calleth many out of this life before they were capable of this sacrament Againe the commination and threatning is not to be vnderstoode 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 applied to infantes who albeit they haue not actuall faith yet cannot be said to contemne grace to refuse the couenant to reiect the promises or to lie in infidelity hardnes of hart Wherfore it belongeth vnto those onely that being grown vp and come to yeares shall approue the negligence of their parents and will not suffer themselues to be circumcised Now as to Peter saiyng Thou shalt neuer wash my feet Christ answered If I wash thee not thou hast no part in me so to the Israelite that should haue said 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 wher repentance followeth as we see of such as cam vnuerently and vnworthily to the Lordes supper among the Corinthians 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 and their families for their wickednes Sometimes it signifieth the magistrates iustice inflicted on malefactors who beareth not the sword in vain which is expounded afterward Thou shalt surely kill him Sometimes it signifyeth to bee cut off from the bosome of the church which is done by the high and dreadfull censure or excommunication Whosoeuer eateth leauened bread from the first day vntill the seuenth day that person shal be out off from Israell the interpretation of which wordes 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 put from among you that is from your company and fellowship as verse 13. Put away from among your selues that wicked man Thus we are to vnderstande the threatning in this place that such as contemne circumcision either themselues or allow the same contempt and negligence of others shall no longer be reckoned and reputed among the people of God but be seperated from them Againe they obiect Iohn 3. Vnlesse a man be borne of water and the spirit he cannot enter into the kingdome of God therefore say they it is necessary to saluation to be baptized This is the reason of Bellarmine and of others I answere first it is not necessary in this place by water to vnderstande materiall water but the grace of Christ purging and clensinge as water doth which interpretation may be gathred by conference of a like place Math 3 11. He shall baptise with the holy-ghost and with fire that is by the spirit of God which is as it were fire lightning our hearts with the knowledge of God inflaming them with his loue and purging them from euill affections So when we are said to be borne againe by water and the spirit he meaneth by the spirit shewing forth in vs the force power and property of Water as if hee should say we are borne of water which is the spirit as Ioh. 7 38 39. Again if it were ment of water in baptisme it must be vnderstood according to alike sentence Ioh. 6. Vnlesse you eate the flesh of the sonne of man and drinke his blood ye shall not haue life in you which must be vnderstood of such as are of yeares and growne in age And thus Innocentius the 3. in the decrees expoundeth it so doth Peter Lumbard maister of the 〈◊〉 So then if they will be tryed either by their owne Pope which is their holy father or by Peter Lumbard which is their grand-maister this place cannot be enforced against infants that die before they bee baptised but must be referred to men of greater yeares We reason not thus farre to iustifie and alow the sluggishnesse and neglect of carelesse parents vnder colour and pretence of this that the saluation of the child dependeth not vpon the participation of the Sacrament but to shew that if it cannot be obtained
According to his mercy he saued vs by washing of the new-birth and the renewing of the holy-ghost which he shedde on vs aboundantly through Iesus Christ our sauiour All these testimonies teach vs that the Holy spirit of God is a necessary inward part of this sacrament and that the baptisme of the spirit ioyned to the word giueth force vnto it who worketh in our soules that which water doth in our bodies so that without the spirit it is nothing From hence we learne that it is not the dipping of vs 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 spirit who in time performeth what is represented by outwarde signes and promised by the worde Againe we learne heereby that the spirit is true God equall with the father and the sonne For who is able to make the worde and Sacramentes 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 vppe to the daye of redemption and to helpe our infirmities in heating in praying and receiuing the Sacraments he must needs be acknowledged to bee true God the giuer of these graces So we see that in the forme of the administration of this sacrament the blessed spirit is named and rehearsed and hath his order togither with the father and the sonne This therefore is a principle of our faith to be learned confessed and beleeued Thirdly we are heerby to take heed 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 fal not from Christ he maketh the word and promise of the institution profitable vnto vs without whome it shoulde 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 Lastly let vs learne whensoeuer we come to the Worde or sacramentes to craue the gracious assistance of the blessed spirit to guide direct and regenerate vs to eternal life to sanctifie vs and to assure vs of gods endlesse fauour in Christs Iesus as 1 Ioh 5. There be three which beare witnesse in heauen the father the word and the holy spirit and these three are one The Holy-ghost by his grace and vertue worketh in vs steadfastly to beleeue the truth of Gods worde and the gratious promises of saluation as he is the author beginner and begetter of faith in vs so he increaseth it and maketh vs fit to receiue Christ and to apply him with all his gifts vnto our selues 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 tribulation bringeth foorth patience and patience experience and experience hope and hope maketh not ashamed because the loue of god is shed abroade in our harts by the holy-ghost which is giuen vnto vs. He is the earnest and seale of our inheritance by whom we are sealed vp to euerlasting life Thus we see that howsoeuer the increase and 〈◊〉 of faith is assigned to the sacramentes yet this grace proceedeth from the holy-ghost who is vnto our faith as marow vnto the bones as moysture vnto the tree and as a comfortable raine vnto the fruites of the earth If this inward maister and teacher be wanting the sacraments can worke no more in our mindes then if the bright Sunne should shine to the blind eies or a loud voice sound in deafe eares or fruitefull corne fall into the barren wildernesse Wherefore least the word of saluation should sound in our eares in vaine and Sacraments ioyned to the word should be present before our eies in vaine the spirit worketh in vs whensoeuer we come vnto them aright he mollifieth the hardnesse of our heartes 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 so wen in fruiteful grownd wel tilled manured it bringeth 〈◊〉 good increase with gain aduantage so likewise the word and the sacramentes if they hit vpon an heard neck and fall into a barren heart bcome vnprofitable and vnfruiteful but if the effectual work of the spirit accompanieth the hearing of the one and receiuing of the other they are profitable auaileable and comfortable Thus much of the second part Chap 10. Of the third inward part of Baptisme THe third inward part of baptisme is Christ represented and signified by the water For as the A postle teacheth That the blood of bulles and calues cannot take away sinne so the water in baptisme cannot wash away sinnes It toucheth the body washeth it clenseth and purgeth it but it can proceed no further For this cause the beleeuers are said to be baptized in the name of Christ as Act 2 38. He 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 heerby the forme and manner of baptizing but the fruite foundation and end of baptisme Likewise 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 more 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 in ward baptisme doth consist The truth being euident that the pouring out of the blood of CHRIST is one of the inward partes of Baptisme let vs see the vses The vse of this part teacheth diuerse pointes First that the outward washing with water is not the washing away of sins for then whosoeuer were dipped in it should receiue forgiuenesse of sinnes repentance from dead workes and sanctification of the spirit whether he beleeued or not which is otherwise as we see Act. 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 redemption and so our condicion 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 Moyses 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 instification as 1 Ioh. 1 7. The blood of Iesus Christ his sonne doth clense vs from all sinne So Reuel 1 5. He hath loued vs and washed vs from our sinnes in his blood and
chew not the cud they should haue sinned because it was not sanctified and therefore albeit they had prayed for a blessing all the day longe and giuen thankes neuer so much yet could it not make their practise lawfull which the word of God had made vnlawfull Or if they had offered a cleane and holy sacrifice and not made humble and earnest prayers to God to accept them and their oblations it could not haue due effect but the worde of God had beene hindred by their vnworthynesse So in the administration of the Lordes sacred Supper we vse the word of God which warranteth vs to take the bread and Wine out of this word wee alledge the promises of God to the true beleeuer and heerevnto wee ioyne prayers and thankesgiuing that God would 〈◊〉 vs and 〈◊〉 vs in the participation of his owne ordinance Thus albeit we haue no forged transubstantiation wee haue a true consecration if the word of God and prayer of the church can worke it which are the meanes left vnto vs for this purpose if wee be any way deceiued it is the Scripture which hath deceiued vs. It remaineth now to marke the vses of this point for our farther instruction If by vsing the whole 〈◊〉 of Christ according to his commaundement we confesse a change and conuersion wrought in the vse of the signes then we are falsely charged and slandered to haue no consecration We pronounce the same wordes of consecration that christ pronounced we obserue the same thinges that christ obserued and charged vs to do we shew forth plainly the death of Christ as it he were described in our sight and among vs crucified we speak openly in a known tongue and the people vnderstand vs we pray vnto God to accept vs and render him thankes for the worke of our redemption lastly we take the outward elementes and ioyne the word vnto them and thus they are made to vs a sacrament Nay if to offer vp to God our selues our soules our bodies our almes for the poore our prayers and thanksgiuinges vnto God the father for our redemption be an oblatiou and a sacrifice We haue both a Sacrament and a sacrifice in our Churchés though we offer not vp Christs body to be a propitiatory sacrifice for the quicke and dead vnto his father We offer vp as much as Christ commaunded vs to offer but that sacrifice was once offered vp vpon the Crosse he wasthe priest hee was the altar he was the sacrifice there is no other sacrifice left to be offered for sinne and he which presumeth to offer him againe is an enemy to the Crosse of Christ treadeth the sonne of God vnder his foote counteth the blood of the new Testament vnholy and hath renounced saluation by Iesus Christ. Now if we cleaning precisely to the institution of Christ doe not consecrate what may be thought of the Popish priestes who whisper their wordes closely that no man heareth vse a strange tongue that no man vnderstandeth bring in pryuate Masses whereat none communicate deliuer dry Communions wherein no man drinketh exhorte no man speake to no man and if they doe consecrate they consecrate onelye for themselues and not for others Wherefore we detest the opprobrious and blasphemous speaches of the prophane pistes who in the spirit of Shemei and of Kahshaketh raile falsely vilely and slanderously against our communions affirming that they are no other then common bread and wine without grace without vertue without sanctification bare signes of Christ absent no better then our common breakfasts dinners and suppers Thus they speak basely proudly and scornefully of our communions but all the world knoweth they speake vntruely We hold an effectuall consecration in both the sacramentes though we deny a reall conuersion into the body and blood of Christ the water in baptisme is no more common water it is not void of a spirituall effect it is not without grace and sanctification So the bread and wine are changed not from one substance into another but from one vse to another not in themselues but to vs not in their owne nature but in their end and thus they are not the same they were before Againe are these signes sanctified and consecrated that are deliuered and receiued then heereby wee learne what is to be thought of the remnants and leauings remaining after the Lordes Supper For who seeth not heereby that the bread and wine of the holy vse and lawfull participation appointed are not a Sacrament They differ nothing from common bread and wine sold in other places and taken in our houses Therfore among diuerse the remainder was accustomably vsed to be burned among some it was giuen to little children that were in the schooles among others they did eate in the common assembly at their feastes of loue so that out of the sacred vse of the Sacrament they did eate it as common bread they did drinke it as common wine We see in baptisme the water remaining and not vsed is no part of the Sacrament but may be applyed to common vses So it is in the Lords Supper for the Sacramentes of the new testament are alike and of the same worthinesse no more is consecrated then is receiued and applied This also is euident by the rock in the wildernesse where the waters flowing from thence represented the blood of Christ to the Isralites that dranke thereof not to the beastes and cattell that were 〈◊〉 by it So much was consecrated water as they receiued not all the rest So when Iohn baptized in Iordan not all the Rvuer but all that which was applyed was sanctified So when he baptized in Enon because there was much water 〈◊〉 not the whole streame was hallowed but so much as he vsed Wherefore whatsoeuer remaineth after the celebration of the sacraments may be 〈◊〉 lawful y to common and ordinary vses Moreouer if the sanctification of euery creature whether in the sacraments or out of the sacramentes be by the word and prayer as appeareth by the Apostle it teacheth a profitable instruction namely that no creature of God is to be receiued no gift to be vsed no blessing to be enioyed tending to the health of the body or comfort of the soule without this duty of prayer and thankesgiuing to the Lord. Indeede euery creature of God in it seife is good and euery gift is holy yet if we partake them without praysing the name of the giuer and creator to vs they become vnholy vncleane and vnpure Now if this be needefull in vsing the common creatures and guiftes of God much more is it necessary in receiuing these pledges and 〈◊〉 of feeding our soules to eternall life Beholde heere the cause that moued Christ when he had taken the bread to giue thanks to his father wherin he sheweth what belongeth to the duty of the minister and of the communicantes to wit that we ought to lift vp our hearts to God
like vnto him in regarde of this naturall body yet they are not indued with his heauenly spirit they haue many 〈◊〉 through him but they want such as accompanie saluation chap. 14. Of the third vse of the Lordes supper THe third vse of the Lordes supper is a spirituall communion aud growth with our brethren to bee one bodye with them flowing from the communion which we haue with Christ. For as the vnion betweene brethren and sisters of the same bloode and of the same flesh springeth from the neer coniunction they haue from father and mothers as from a fountaine and as the vnity and concord among seruants of the same society ariseth by meanes of the same maister so the faithfull that haue communion with christ haue likewise communion one with another This Paul testifieth euidently writing to the Corinthians We that are many are one breade and one body because we all are partakers of one bread This is to be vnderstood of that communion and fellowshippe which the members haue one with another who receiue food and norishment from the same table therby professing themselues to be of the selfe same family and houshold Besides by the vniting together of many graines is made one bread of many clusters of Grapes one wine is pressed out so out of many members groweth vp one body of the church which is the body of christ This maketh much to the reconciling renueing and maintayning of friendship that we are all partakers of one bread made of many cornes and 〈◊〉 of the same cup of wine made of many clusters as the Apostle setteth downe 1. cor 11. Wee are all made to drinke into one spirit Wherfore we are not onely to look to our vnion with christ but also our ioyning our selues with them who are of the same misticall body be they neuer so many that receiue with vs this holy supper in respect whereof this sacrament hath bin called a communion Now let vs consider what vse may be made heereof to our selues Is this one end of the institution of christs last supper to lay before vs our communion one with another then what gifts soeuer we haue receiued from christ wee must imploy them to the benefit and good of others If god haue giuen vs knowledge we must vse it io instruct the ignorant if the gift of zeale we must applie it to kindle and stir vp others to remember from whence they are fallen if faith and sanctification we must bestow them to the gaining and winning of others if the outward thinges of this life and this worlds good we must communicate them to others according 〈◊〉 their want and out wealth their pouerty and our plenty The candle hath receiued light not for it selfe but for others The trees bring forth fruite the clouds drop downe raine the fountaines send downe water the Sun shiaeth the earth flourisheth the Bee gathereth the beast laboureth to profit others And wherefore haue we all receiued moysture from the root light from the sun fruit from the tree water from the fountain euen life from Christ but to impart it to others as freely as we receiued This is taughtvs in many placs Let euery man as he hath receiued the gift minister the same one to another And in another place The manifestation of the spirit is giuen to euerie man to profit withal god hath tempred the body together least there should be anie diuision in the body that the members might haue the same careone for another So then the gifts that we haue receiued of vnderstanding wisedome zeale exhortation reprehension and whatsoeuer gifts externall internall or eternall let vs consider that we are stewards not maisters of them and therefore must render and giue an account vnto the author and giuer of them when he shall say Giue an account of thy stewardshippe for thou mayest bee no longer Steward Againe is the Lordes supper the bond of charity and doth it put vs in mind of our communion with the saints fellowship which one hath with another then all such as receyue the same doctrine imbrace the same religion and 〈◊〉 at the same table must be vnited in Christian loue gentlenes meeknes and patience one towarde another supporting one another bearinge the burthan one of another being alike affected and disposed guided by one spirit nourished by the milke of the same word acknowledging one 〈◊〉 professising one faith liuing in one bodye walking in one callinge looking for one kingedome worshipping one Lorde meeting at one Supper and washed with one Babtisme for our ' regeneration and sanctification according to the saying of the Apostle Eph 4. Walke worthy of the vocation whereunto ye are called endeuouring to keeepe the vnity of the spirit in the bond of peace there is one body and one spirit euen as ye are called in one hope of your vocation There is one Lord one faith one baptisme one god and father of all which is a boue all and through all and in you all And in the same epistle to the Philippians If there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercy fulfill my ioy that ye be like minded hauing the same loue being of one accord and of one iudgement that nothing be done through contention And Luke Act. 4. describing the notes of the Church of Christ saith The whole multitude of them that beleeued were of one heart and one soule neither any of them said that any thing of that which he possessed was his owne but they had all things common Let vs acknowledge our selues to bee fellowes of one houshold and members of one body and euermore bring with vs this fruite of loue to the lords Supper otherwise we shall neuer be the Lords ghuests If bretheren that are the children of the same father malice and maligne one another will not the father be angry And if one fellow-seruantes brought vp in one family fall together by the eares will not their maister be displeased and offended Seeing then God hath vouchsafed to call vs his children to admitte vs into his house to nourish vs at his owne table and to preserue and reserue vs to his heaueuly kingdome hee will take from vs all these priuiledges and 〈◊〉 if wee be hatefull and hating one another and deale with vs not as with his own children but as with his vtter enemies Thus much of the third and last end of the Lords Supper Chap. 15. Of examination before the Lords supper WHat the Supper of the Lord is what are the parts and vses thereof and what an heauenly banket it is for al worthy receiuers hath hitherto bene sufficiently declared now it followeth to set downe the way and means how we may come 〈◊〉 For the whole fruit of this Sacrament standeth in the right partaking thereof The right manner standeth in preparing ourselues to come and
faith and renewed repentance because euery new sinne requireth a new act of repentanee and appealing to Christ by faith Then we are aright disposed to the lords table when we are liuely touched with a sence and feeling of our corrupt dispositions and daily failings in our faith and obedience For the repentance of euery faithfull man must be doble first general repenting of original and actuall sinnes generally receiuing power of God to change ourminds wils and affections whereof Ioh. bap t ist saith Repent for the kingdome of heauen is at hand This is giuen and granted vnto vs at that time when firste we receiue to beleeue it maketh an alteration in vs slayth the old man quickneth the life of the new man beginneth in weaknes continueth in greater strength and groweth more and 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 himself from this supper so must we remember touching our repentance thogh it be in great weakenes and frailty yet if it be a sound and sincere hatred of all sinne not a for saking of some sinnes onely as Saul herod and Iudus did keeping other in themselues to their owne confusion our imperfections shal be couered our wants shall be supplied our weaknes shal be remitted by the death of Christ who was annointed and sent to preach the gospell to the poore to heale the broken hearted to publish deliuerance to the captiues recouering of sight to the blind and to set at liberty them that are brused And hepronounceth such blessed as are poor in spirit For theirs is the kingdome of heauen Wherfore if thou feele in thy selfe great defectes of faith of 〈◊〉 of sanctification pray to God earnestly that hee will vouchsafe to increase his giftes let vs confesse with Dauid wee haue find let vs weep with Pet. and the sinful woman let vs acknowledge our vnworthines and say with the Centurion Lord We are not worthy that thou shouldst come vnder our roofe Let vs cry out with the Publican O God be merciful to me a sinner 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 ghuests Chap. 19. Of reconciliation to our brethren the last part of Examination HItherto in examination of our selues we hane shewd what wee are to doe in respect of GOD the roote whereof is knowledge the body is faith the fruite is repentance Now to conclude wee are to handle the last part which is loue toward men and reconciliation of our selues to our neighbors for iniuries wronges 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 bretheren 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 bretheren Heerevnto commeth the doctrine of Christ set downe in the Euangelist Math. 5. If thou bring thy gift to the alter 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 approproueth this duty that hee will haue his owne immediat seruice cease and giue place for a time till it be performed So in the Sermon which he made to his Apostles before he was betrayed to death he did diligently beate vpon this point saying By this shall all men know that ye are my Disciples if ye loue one another This is my 〈◊〉 that ye loue one another as I haue loued you greater loue then this hath no man that a man bestow his life for his frends ye are my friends if ye doe whatsoeuer I commaund you This likewise the Apostle teacheth that we may know him to be the scoller of the same maister Coloss. 3 As the elect of God holie and beloued put on tender mercy kindnesse humblenesse of minde meekenesse long-suffering forbearing one another and forgiuing one another if any man haue a quarell vnto another euen as Christ forgaue you euen so doe ye and aboue all these things put on loue which is the bound of perfectnesse As euery one hath a comfortable experience in his own hart of Gods mercy toward him in the pardon of his sinnes which are many and great so let him shew mercy againe as he hath receiued mercy and deale vnto others kindly as God hath delt gratiously toward him Our sauiour Christ auoucheth this Math. 18. in the parable of the lender that had many debters he called them to take an account of them and forgiueth the debt hauing compassion on him that was not able to pay but when he was departed and had found one of his fellow-seruants which ought him an hundred pence he laid hand on him thratled him and cast him in prison till he should pay the debt Then the Lord called him and said O euil seruant I forgaue thee all that debt because thou prayedst me Oughtest thou not also to haue pittie on thy fellow-seruant euen as I had pittie on thee So his Lord was wroth and deliuered him to the tormenters till he should pay all that was due to him Then followeth the application of the whole So likewise shall mine heauenly father do vnto you except ye forgiue from your harts each one his brother their trespasses Now the Lordes supper was ordained of God for this end that it might be a band of loue and a chaine to vnite and ioyne vs togither among our selues that if it wer possible we should not breake from him as Paule teacheth 1 Cor. 10 We that are manie are one bread and one bodie because we al are partakers of one bread Wherefore this Supper may fitly be called a Sacrament of vnity and a seale of our agreement one with another Behold heere a chaine consisting of many linkes to knit vs together that wee breake not from God and our brethren Do we not al come to the table Do we not all eat of the same bread Do we not al drinke of the same cup Is not the same loafe compact of many cornes Is not the same Wine pressed out of many clusters Do we not all ioyne together in the same receiuing Were we not baptized into the same baptism What a shameful thing is this full of infamy and reproach to see the branches of the same vine the sheepe of the same shepheard the children of the same father the Seruants of the same maister the fellowes of the same houshould the heirs of the same kingdome the ghuests of the same banket the obtainers of the same
as we take it in these bookes a Sacrament is a visible signe and seale ordained of God whereby Christ and all his sauing graces by certaine outward rites are signified exhybited and sealed vppe vnto vs. This discription being 〈◊〉 teacheth vs these pointes first that the force of the Sacramentes dependeth not on the worthynesse or vnworthynesse of the Minister but vpon the ordinance of God so that an euill Minister may deliuer the good thinges of God And this was the cause that Christ Iesus baptized none but his Disciples baptized that he might learne not to esteeme of the effect of the sacraments by the fitnesse or vnsitnesse of the Mynisters Againe none must adde vnto them none must take ought from them none must any way abuse them contrary to the institution and ordinance of God Lastly we learne from hence that the Sacramentes are not bare and naked signes of Christ absent but sure seales of Gods promises and of the righteousnesse of Christ who is offered to all but receyued onely of the faithfull so that the presence of vngodlye men meeting vs at the same Table cannot hurte vs in our worthye receiuing In a Sacrament we are to consider two thinges his partes and his vses The partes of a sacrament are partly outward and partly inward The outward partes are these foure First the Mynister lawfully called is necessarily required 〈◊〉 then the Mynister 〈◊〉 not administer them or if pryuate persons wil administer them they sinne against God the one for not perfourming the dutyes of his calling the other because he runneth beyond the boundes of his calling The second outward parte is the word of institution consisting of a Commaundement and a promise so that it is required of vs to vnderstand the wordes of instiâ—ution to ioyne the word with the sacramentes and to discharge those from the number of sacramentes which want the warrant of the word The third outward part of a Sacrament is the signe for wheresoeuer there is a Sacrament there must of necessity bee an outward element so that neither must wee make an Idoll of the signe by aduancing it to high nor cleane abolish it as the Church of Rome doth by their doctrine of Transubstantiation The last outward part is the receiuer so that the Sacraments without their lawfull vse are no sacraments at all so long as the signes are reserued and not applyed The inward partes also are r foure first God the father offering and applying Christ Iesus as surely as the Minyster doth the outward signe which is a great comfort to such as come to the Sacraments The second inward parte of a Sacrament is the holy spirit working by the worde so that wee can neuer heare the worde or receiue the Sacramentes aright without the speciall direction and inspiration of the spirit of GOD neyther must wee hang vpon extraordinary reuelations which openeth a wide doore vnto all disorders inasmuch as the spirâ—t is not separated from the word The third inward part is Iesus Christ who is the truth and the life of all Sacramentes now if God the father haue giuen him vnto vs how shall hee not with him giue vs all thinges else Let vs therefore laye hold vpon him especially in all discomfits and troubles when our faith is assaulted by the enemies of our saluation The last inward parte is the faithfull receiuer for except wee send out saith to bring CHRIST home to dwell with vs in our heartes wee shall in vaine looke to receiue profit by the Sacraments so that the reprobate who are vessels of wrath and the Children of perdytion cannot receiue Christ albeit they partake the signes of Christ. As for the elect who are the Lordes sealed vp to the day of redemption before their conuersion and gathering into the sheepefold of Christ they also onely receiue the outward signe without Christ inasmuch as they are without faith but after they are called with an holy calling effectually and haue receiued to beleeue vnfainedly they are partakers both of the signe and of the thing signified These are the outward and inward parces Now there is a fit proportion and agreement betweene these partes each very aptly answering the other For euen as the minister by the word of institution offereth and applyeth 〈◊〉 the outward element to the body of the receiuer so the father by the spirit offereth and applyeth Iesus christ inuisibly to the faithfull receiuer We shewed before that in a sacrament wee are to obserue two pointes his partes and his vses Hitherto wee haue spoken of all the partes both such as are outward and such as are inward Now it remaineth to handle his vses The vses of a sacrament are chiefely three first to strengthen faith secondly to scale the couenant between God and vs thirdly to be a badge of our profession and as a banner displayed to witnesse our warfare vnder our chiefe captaine Christ 〈◊〉 If these be the true vses and endes of a sacrament then wee learne to take notice of our owne failinges and infirmities of faith that GOD refuseth none for weakenesse and wauering of faith that there is an assurance of faith to be attained vnto in this life that as God euermore keepeth his promise with his people who is not as man that he should lie nor as the son of man that he should deceiue so must we be careful to keep the articles of agreement betweene God vs namely to beleeue his word to loue our bretheren to obey his will lastly as our priuiledges are great to beare the badges of Christ our Lord so it teacheth that we are not our owne but are bought at a great price not with corruptible thinges as Syluer and Gold but with the precious blood of Christ as of a lambe vnspotted and vndefiled Hitherto of the nature of the Sacramentes now of the number of them as we vnderstand the word for such as are seales of our communion with christ The sacraments of the new testament are two baptisme and the Lords supper neither are there any moe left vnto the Church For Christ taught no moe sacraments to the Apostles the Apostles deliuered no moe to the churches who yet were faithfull witnesses and reueiled the whole counsell of God without concealing and keeping backe of anye doctrine which themselues had receiued Besides these two Sacramentes are altogether perfect and sufficient both to enter a Christian 〈◊〉 the church and to retaine him continually in the same From this number of two sacramentes we learne 〈◊〉 to acknowledge the great loue of God toward vs who hath eased vs of the heauy burden of infinite Cerimonies prescribed in the law and deliuered vs a few sacramentes in stead of many Secondly wee see heereby the difference betweene the olde Testament and the New and betweene the sacramentes of the olde