the administration of baptisme and truely performe that which is out-wardly figured and represented Heere heauen was open which for our sinnes was shut against vs heere the spirit descended in the visible forme of a doue vpon Christ to signifie vnto vs that being deliuered from the terrors of sin and iudgement we are at peace with God the voice of the father is heard from heauen saying This is my sonne in whom I am well pleased All these things note out the speciall force and dignity of this Sacrament It is not therefore to bee administred in a corner of the Church with three or foure persons present to witnesse the baptisme the rest of the body of the congregation being departed but in the face and open view thereof forasmuch as God to deliuer it from contempt hath giuen it visible markes of greater honor The Apostle saith 1 Cor. 12 Our vncomelie partes haue more comlinesse on for our comely partes neede it not but God hath tempered the body together and hath giuen more honor to that part which lacked As God hath delt with our bodies so hath he done in this sacrament That which is most subiect to contempt dishonour and disgrace God hath lifted vp with sundry excelent preheminences and prerogatiues as we haue seene in Christs baptisme And albeit there be a difference in the person baptized yet there is none in the substance of the baptisme Seeing then god so highly esteemeth of this ordinance it serueth to conuince to accuse and to condemne their carelesnesse and negligence that refuse to be present at baptisme or if they vouchsafe to bee present for a while departe before the end of the whole action and rushe out of the church before the name of God be praysed and the whole worke finished and concluded with prayer as it was Luk. 3. It came to passe as all the people were baptized and that Iesus was baptized and did pray the heauen was opened And Act. 22 Arise and be baptized and wash away thy sinnes in calling on the name of the Lord. Wherefore we are not to departe before god hath be ene prayed vnto and praysed for his benefits The Apostle chargeth that all things in the church be done in order and comelinesse Now what can be more comely and conuenient then that the Churches begin the exercises of their holy religion together and end them together Forasmuch as nothing is done in the assembly which tendeth not to the edification of the whole body Lastly if in euery true baptisme there be outward and inward parts vnited each to other then the baptisme of lohn and of Christ are in nature and substance all one Contrary to the doctrine of the Trent-councel that teacheth If any shal say that the baptisme of Iohn hath the same force with Christs baptisme let him be accursed Although it be no matter of faith nor greatly necessary in theâ—e daies to despute of Iohns baptisme seeing no man or woman is now baptized the rewith yet we will shew the truth of this point out of the Scriptures that they are al one in substance and effect not of any other kind nature For first Iohn preached the baptisme of repentance to remission of sins they haue therfore the same doctrine the same word the same promise the same repentance the same forgiuenesle of sinnes as they had the same outward element of water And the Apostle teacheth that there is One body one spirit one hopeof the calling one Lord one father one faith and one baptisme 2. The baptisme of Iohn was consecrated and sanctified in the person of christ for christ was baptised with the baptisme of Iohn 3. It may appeare as we wil proue Ch. 4 that Iohn 〈◊〉 in the name of the blessed trinity Fourthly neither Christ nor his Ap. rebaptized any that wer baptized by the ministry of Iohn Apollos did know onely the baptisme of Iohn he is taken instructed farder in the faith and waies of the Lord but we read not that he was baptized again 5 if Iohns baptisme were not the same with our baptisme it would follow that CHRIST was baptized with another baptisme then we are and that our baptisme was not sanctified in the person of CHRIST which taketh away our comfort and consolation that we which are the members of CHRIST haue one and the same baptisme with our head Sixtly if the baptisme of Iohn were not one with the baptisme of Christ heere by the errour of the Anabaptistes should be confirmed for such as were baptized of Iohn should be rebaptized Seuenthly the Apostles themselues should not be truely baptized for they no doubt were baptized of Iohn some of them being first his Disciples otherwise they should be vnbaptized For Christ with his owne hands baptized none as ap peareth Ioh. 4 1 2 and it is not likely that one of them baptized another yea they should baptize other into another baptisme then themselus had receiued Last of all Christ himselfe testi fieth that the baptisme ministred by Iohn pertained to the fulfilling of righteousnesse Math. 3 15 and Luke testifieth that the publicans and people being baptized of him iustified god but the Pharises dispised the counsell of god against themselues were not baptised Wherfore seeing Iohn bpatised with water in the name of the Trinity to remission of sins and that the blessed Trinity was present thereat we conclude his baptisme was the same with ours onely heerin lyeth the difference in the circumstance of time Iohn baptised in christ that should suffer death and rise againe we baptise in the name of Christ already dead and risen againe to life Against this euident truth directly confirmed Bellarmine the Iesuite taketh diuers exceptions and maketh many obiections all which stumbling blocks lying in the way wherat many stumble are to be remoued before we conclude this chapter For he reasoneth thus The baptisme of Iohn was instituted by Iohn himselfe not by Christ he was not the minister onely but the author thereof therefore it was no Sacrament at all especially of the new Testament and consequently not the same with the baptisme of christ I answer we must consider in this reason the base and vile account that the Iesuites make of Iohns baptisme they make it an idle and vaine Ceremony without fruite or force and no Sacrament or seale of heauenly grace Againe if Iohns baptisme were no Sacrament then CHRIST which receiued no other outward Baptisme receiued no Sacrament and we should be baptised with an other 〈◊〉 then Christ was Furthermore shal we heare with patience and hold our peace when these Iesuites or 〈◊〉 Iebusites 〈◊〉 enemies of the people of God belch out their 〈◊〉 and blot Iohns baptisme out of the 〈◊〉 of sacraments and admit 〈◊〉 〈◊〉 false and 〈◊〉 Sacraments of 〈◊〉 Penance Orders Matrimony and 〈◊〉 〈◊〉 Lastly what intolerable boldnes or blindenesse is there in these bayards
other If then any should baptize otherwise then in the name of the Trinity or should name the sonne to be vnequall to the father or should deny the proceeding of the Holy-ghost or should baptize in the name of the Virgin Mary and the Saints this cannot be the Sacrament of baptisme instituted by Christ but a Ceremony made voide and frustrate by our owne inuentions Chap. 5. Of the third outward part of baptisme THe third outward part of baptisme is the element of water which is the matter whereof baptisme consisteth This truth is taught in diuerse places of the new testament Indeeds I baptize with water And Ioh. 1 because he should bee declared to Israell therefore am I come baptizing with water Knew him not but he that sent me to baptize with water he saide vnto me vpon whom thou shalt see the spirit come 〈◊〉 and tarrie still on him that is he which baptizeth with the Holy-ghost So Act. 8 36. As they went on their way they came vnto a 〈◊〉 ater and the Enuruch said See heere is water what doth let me to be baptized then he commaunded the chariot to stand stil and they went downe both vnto the water both Phillip and the Eunuch and he baptized him And chap. 10. Can anie man forbidde water that these should not be baptized which haue receiued the Holy-ghost as well as we Nothing is so apt to set sorth the blood of christ and his merits as water which is sit to clense and wash and leaueth no filth behind vpon the body by which outwarde worke Christ would haue vs feele the inward purging and purifying of the soule The vse of this outward part is three-fold First it teacheth that the minister may not baptize with any other liquor and element then with naturall common and ordinarie water whereunto answere the flood the red sea and the Iewish purifyings vnder the law The curious questions whether wanting water we may baptise with sande or water distilled and compounded came at the first from the dangerous and bloody opinion that they are damned which die vnbaptised If any demaund whether sweet waters and distilled may be taken and vsed or mingled with common water especially when children of such as are in high place are to be baptised sealed into the couenant therby to note a difference betweene person and person forasmuch as god hath listed vp the head of one aboue another I answere all power is indeede of god and we with hart and tongue do giue honour to whome honour pertaineth and feare to whome feare belongeth Notwithstanding all mixture of the water is mans inuention and an human tradition which in GODS woorshippe is not to be admitted Whatsoeuer is mingled with common Water is a corruption whatsoeuer the partie be that is baptised The Apostle teacheth that the church hath all one baptisme not one manner of baptizinge the poore and another of baptizing the rich Besides why might wee not allowe mixture of water with Wine in the Lordes supper as well as the mixture of compound water with common water in the sacrament of baptisme Furthermore if there might lawfully bee admitted a different manner of baptising the children of rich-men and the children of poore men then in the other Sacrament the like distinction might be receiued and so a finer kinde of breade be prouided for the richer sort by themselues and a courser sort for the poore by themselues which seperation the Apostle reproueth in the church of 〈◊〉 and calleth it a despising of the Church and a shaming of the poore For in the exercises of religion there ought to be no difference of persons for all are one in Christ Iesus and therefore the Noble Eunuch mentioned Act 8. was baptised by Phillip with ordinary water Now if no composition may be mingled then much lesse may any other signe be vsed and so the element clean chaunged and the ordinance of God altred for the church of God hath no liberty to bring any other signe in place of water If a man were baptised with sande with bloude with wine with milke with snowe with oyle and such lickor it is no baptisme at all but a meere voide and ydle action such a person must afterwarde be sprinkled or washed with water not that any should be rebaptized but because all persons should be once baptised the former action being meerely frustrate Although the forme of words be retained in the administration which our sauiour commandeth and the body be washed in the name of the three persons the father the sonne and the Holy-ghost yet if such an errour be committed in the matter that the signe be changed and another foysted in contrary to the precept of Christ and practise of the Apostles ther is a nullitie of the whole work the partie be-sanded or be-bloodied or oyled is erroneously and vnlawfully not truely and effectuallye baptised Nadab and Abihu are smitten with lightning from heauen for bringing strange fire into the tabernacle whereas they should haue taken of that fire which GOD had appointed though other fire would as well haue consumed the offering And are not all other elementes as strange fire that are brought into this sacrament beside water Or haue we greater liberty to change Gods ordinaunces in the gospell then the Iewes had vnder the Law When GOD appointed the burnt offering to be offered and commanded the people to bring either bullocks out of the heard either Sheepe or Goates out of the folde either Turtle-doues or young Pigeons from amonge the birds being thus limited and restrained might they bring an Asse or an Elephant or a Camell unto him might they cut osf a dogges necke or offer swines flesh before the Lord So whereas God hath ordained the sacrament of baptisme to be administred and hath willed it to bee done with water most common most vsuall most plentifull most fit most significant shall we take sand or saw-dust oyle or other element then god hath allowed The Lorde likewise threatning a generall dearth of Corne Wine and Oyle of which things many of their offeringes and oblations consisted sheweth that the priestes shoulde Weepe and waile because the Meat-offerings and Drinke-offeringes should cease But what neede was there either that the priests shoulde haue lamented or the offeringes haue ceased if they might haue vsed other elementes other signes or other matter then GOD approoued If they might haue taken water in steed of wine or Milke in stead of oyle Or if they might haue taken vncleane beastes in stead of cleane Or the Fishes of the Sea in steade of the Beastes of the fielde Or creeping thinges for their Offerings in steed of such as chewe the cudde and diuide the hoofe Nowe howe can it bee better Warraunted to vs to take oyle for Water then it was for them to take Water for oyle Againe heereby all Popish corruptions and mixtures brought into this
himselfe as he is but disguised not oppugning the truth with manifest violence as an open enemy but masked vnder the cloke of godlines pretending the fairest frendship but intending the greatest deepest mischiefe against God and his truth Who is it therfore that propoundeth false doctrine to the people coloured with the name of Christ and shew of Christian 〈◊〉 Who condemneth marriage vnder the cloke of 〈◊〉 〈◊〉 vse of the creatures vnder the vizard of fasting Lawfull possessions vnder the pretence of voluntary pouerty Who vnder a false shew of counterfeit deuotion zeale and 〈◊〉 to bleare the eies of the simple and to carry away the hearts of the vnstable hath nourished 〈◊〉 rebellions and Machiauillian practises against lawful princes but he I hese are the marks of Antichrist and these haue been his cunning baits to allure men to his superstition and their owne confusion Moreouer marke the order of their proceeding First they haue gon about to erect the kingdom of Babilon and as it wer to put life into the beast by handling the questions of religion betweene them and vs and to this purpose haue published controuersies dictates Narrations Lectures disputations Demands Motiues Principles Apologies Chalenges Demonstrations and 〈◊〉 of Popish doctrine But being beaten from his bulwark and out of all their sophistry by the sword of Gods spirit which is the word of god they haue sought to gaine get ground of vs another way For wheras they saw 〈◊〉 ouermatched in matters of doctrin they indeuored to excel or at least to equall vs in life and conuersation and 〈◊〉 partly at home and partly abroad they haue penned sundry treatises of Directions Deuotions Reuclations Imitations Memorials Meditations and christian exercises tending to reformation of manners thereby thinking through hipocrisie to win estimation among the simple and to incite men to alow their religion it selfe But finding themselues in processe of time far inferior vnto vs both in purity of doctrine and sincerity of life they haue last of al inuented another shift wherin is lesse honor and more dishonesty to wit by setting downe the debates and disagreements that haue been among our churches and gathering an heape of testimonies out of our own wtiters bitterly inueighing one against another thereby to raise vp 〈◊〉 to 〈◊〉 the minds of many from vs and to work a deepe dislike of our religion Among other ther is a notable example of a crafty enimy both nameles and shameles who writing against a worthy knight in the common-wealth and a learned docter in the church entituleth himselfe first the Warder and now lately the warner though he shew neither skill in the one nor wisedome in the other and through their sides seeketh to giue a wound to the 〈◊〉 This man pretending nothing against vs but braulings and 〈◊〉 inuectiues ione against another as wel at home as abroad not being able to handle the controuerfies of religiō hath filled his Warn-word with continual allegations of authorities and speaches out of our owne writers as Luther zwinglius Oecolampadius Caluin Beza and diuerse others together with most bitter raylings and calumniations of his own inuention against vs al which if they were taken out of his booke as euil humors out of a body it could not be esteemed worth so many counters as now it is k diuided into encounters There is nothing so hard as to do wel there is nothing so easy as to speak euil Let it therfore of al persons be called for euer not the Warn-word but the Scorn-word being a confuted masse of slanders euil practises to be scorned rather then confuted And albeit it be the deepe subtility and wretched pollicy of our aduersaries to aledge Luther against Zuingilus and one of our writers against another to the end that while they striue about mens words and writings maters of greatest substance may lye buried in silence yet they shall neuer bring vs from the holy defence of gods eternall truth to skirmish with them about mens sayings We wil not leaue the great keies and questions of religion and fall to dispute of matters of inferior nature condicion this wer to wrāgle about nothing and to fill the world with friuolous fruitles writings Let them know we are no more bound to defend and iustyfie Luther and his followers in all their sayings then they will be bound to defend Bellarmine Hofius Harding and other harsh maintainers both of popish opinions and their owne priuate assertions If they will take vpon them to allow whatsoeuer positions and propositions Caietan Durand Canisius Gregorius de Valentia or any of their side hath published let them professe it and giue out so much otherwise they take paines in vaine and offer vs great iniury obiecting against vs words neither vtterd by vs nor aproued of vs. And howsoeuer we agree together better then the aduersaries wish or desire as appeareth By the Harmony of the Churches set forth to be read and vnderstood of all declaring to the world how falsly we are charged with disunion and diuision and shewing the peace and concord betweene the churches of Britaine France Germany Swizerland Denmarke and other places in matters of faith yet I will not deny the gifts of God being diuerse some difference and dissention betweene vs about the sacrament of the Lordes sup which notwithstanding is not so great as hath beene in former times nor so bloody as the aduersaries surmise neither so dangerous and grosse as hath been and is at this day in the church of Rome No age and generation hath seene all Churches following all together one another in all points but some difference hath appeared in doctrine or in discipline or ceremonies or manners or in all yea Byshops haue beene against Byshops Doctors against Doctors fathers against fathers Saints against Saints churches against churches yet were they not heerby rent one from another but ioyned together with hand and hart in the common faith Cyprian dissented from Cornelius and Augustine from Ierome as Lot did from Abraham Was there not a violent and troublesome contention betweene Theophilus of Alexandria and Chrysostome of Constantinople between Cyrill and Theodoritus as great as euer was between Luther and Zuinglius Yet were they Godly learned zelous and excellent pillars of the Church of God in their times Neither is the contention so great or Warre so hote and bloody betweene the reformed churches about the sacrament as is imagined For touching the matter it selfe there is no strife the difference is onely in certaine circumstances First we all acknowledge that the holy signes haue not a bare signification but assure our consciences through the ordinance of God that the things themselues are as truely and certainely giuen of God to all the faithful that come to his supper as the outward signes are deliuered by the minister of God Againe we professe that the supper consisteth of two parts the earthly
and christian religion so that while they seeke to giue vs a blow they reach a sword into the enimies hand to cut the hart-strings of their owne cause Touching the first thing all agreement among men is no sufficient proofe of the goodnesse of the matter wherin they agree inasmuch as all malefactors and enemies of the gospell haue a kind of agreement There are agreements in idolatry in adultery in robbery in conspiracy in murthers in mutinies and in all mannet of impieties which are al odious to God and hateful to men When al the earth was of one tongue and language they all conspired in building the tower of Babel They that worshipped the Golden calfe saide all with one consent these are thy Gods ô Israell that brought thee out of the land of Egypt So the Apostles out of Psal. 2. declare that the Iewes and Romaines the state ciuell and Ecclesiastical confederated together did al consent and conspire against God and against his anoynted There was an agreement betweene Corah Dathan and Abiram with their rebellious companies and consorts ioyned and combined together against Moses and Aaron The ten tribes agreed in worshipping the golden calues in Dan and Bethell The Priestes of Baall consented together against Michaiah the true prophet ofGod Al the people with one mind and with one mouth cried against christ let him bee crucified And Iohn 〈◊〉 that great and smal rich and poor bond and free should agree in following and worshipping Antichrist the enemy of Christ. Secondly as vnity is oftentimes out of the church so sometime q dissention is in the church The true members of the church haue not alwaies in outwarde thinges nor in matters of faith one mind and meaning Abraham and Lot louing God and beloued of God dissented in the things of this life Iosephes bretheren hated him without a cause and persecuted him almost vnto the death The priests and Princes of the people did dissent from the Prophettes of God Moreouer in the houshould and family of Christ ambition enuy and dissention raigned and remained as Luk. xxii there arose a strife among them which should he the greatest And Math. 20 24. When the other ten hearde of the ambitious desire of these sonnes of Zebede they disdained at the two brethren So Paule withstood Peter to his face because he was to be reprooued as Miriam and Aaron did to Moses who was not to be reproued Likwise Luke Act xv speaking of Pavle and 〈◊〉 saith they were so stirred that they departed asunder one from another which albeit it fell out to the good of the church to the gaine of the gospel and to the glory of God who is able to bring good out of euill as he did light out of darkenes yet it sheweth their weakenes and wantes especially of barnabas seeing the spirit of God assigneth the reason whereon Paul grounded himselfe touching his determination but deliuereth not the reason of Barnabas his resolution Besides we see Act xi they of the circumcision contended against Peter because he did eat with the vncircumcised As touching the Corinthians who were a true church and sanctified in Iesus Christ the apostle saith It hath bin declared to me of you by them that are of the house of Cloe that there are contentions among you and chap xi In this that I declare I praise you not that ye come togither not with profit but with hurt for I hear that there are dissentions among you and I beleeue it to be true in some part for there must be euen Haeresies among you that they which are approued among you may be knowne Thirdly the church of Rome is so farre from the unity and agreement which they boaste of that contrarywise it hath bene is full of contentions and bitter controuersies If we would search the Histories of former times we shall finde the contentions and quarrels between them to haue bin infinit and innumerable Popes haue bin against popes nay Antipope againste Antipope when there were two Popes nay three Popes among them at once which condemned cursed and banned each other to the pit of Hell Onuphrius a popish chronicler reckoneth vp thirty schisms among them and those not of short dutance but of long continuance so many as no church can boaste of besides Their variety was such about Formosus that for some yeares euery Pope cancelled and 〈◊〉 his predecessors acts what one instituted the other repealed they condemned one another and followed their priuate factions and affections with such intestine malice barbarous cruelty that Formosus was taken vp after his death being taken vp was burned being burned his ashes were cast into the riuer For Pope Stephen the sixt took vp his carcas out of the graue brought it into iudgement spoiled it 〈◊〉 his robes cut off 3. fingers of it and cast it into the streame tiber Thus were the pretended successors of Peter 〈◊〉 about with giddines es Krantzius speaketh of them and the heade of the Romish and popish church was long without braine though not without brauling This schisme of two or three popes at onetime shall witnes 〈◊〉 all posterity in all ages to the end of the world the perpetual infamy of their deadly discordes howe farre their church is from that perfect vnity they brag and boast of What should I speake of their infinite 〈◊〉 and differences in cleauing to this saint and that saint which they haue multiplied according to the number of their Citties likewise of their diuers Missales 〈◊〉 and ceremonies vsed among them of their sundry 〈◊〉 of Monkes and Nunnes which they haue so increased of late whereas not many hundred yeare ago they mangled and mingled them with the leauen of their owne inuentions NOW as there is no part of the word of god in common and continual vse among al christians more comfortable then the doctrine of the sacraments so no point of religion is at this day more corrupted and depraued with the gesses glozes errors heresies wrestings wranglings and idolatries of the church of Rome then the same I haue therefore vnfolded and vnmasked their false doctrine touching the sacraments in generall in the first booke which sheweth whence the word is borrowed what thinges are common to the word and sacramentes as also what they haue proper and peculiar what a sacrament is by whom the sacraments ought to bee administred that they were ordained of god and commaunded to be vsed and frequented of all persons in the church what are the signes and sacramentall rites what is the 〈◊〉 part and spirituall signification of them together with the fit and ful analogy and agreement that is betweene them I haue also intreated of their force and effect of the ends and vses of them of the difference between the sacraments of the old testament and of the new of the number of sacraments namely of the 5
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
seing they wer in the number of the professors of the faith beleeuers of the gospel for they are called disciples but whether they had receiued the gifts of the holy ghost Sixily if such as haue beene once baptized were to be repaptized because they are somtimes grosly ignorant and know not some necessary fundamentall point of religion concerning the Trinity concerning the offices or person of Christ and such like holy principles he Apostles themselues should haue been baptized again who conuersing with christ hearing his doctrine seeing his miracles knowing his behauior had yet tafled little of his spirituall and heauenly kingdome but dreamed that the Messiah should haue a temporal and earthly kingdome The Samaritans also should be baptized anew because being baptized they did not immediatly receiue the holy ghost Likewise Apollos should be baptized againe who was weake in knowledge vnderstanding only the baptisme of Iohn yet he was not rebaptized but Aquillia and Priscilla tooke him and instructed him farther in the faith of Christ and in the waies of God And if Baptisme were so often to be repeated as GOD of his mercy sheweth vs the errours of our minde and laultes of our life howe often should wee bee baptized Should not the faithfull many times not onelye in a yeare but sometimes in a daye require Baptisme Besides we must consider that these 12. Disciples were not ignorant of the Holy-ghost the third person in Trinity but of the extraordinary and miraculous gifts of the Holy-ghost which appeared in clouen tongues on the Apostles as the words are taken Act. 8 17 18 19 and Chap. 10 44 45 47 and chap. 19 6. For it were vnreasonable and absurd to imagine that such as are said to be disciples schollers of Christ professors of the faith and members of the church could be ignorant wholly of the Holy-ghost which Iohn saw come downe vpon Christ in a visible shape without the knowledge of which spirit none can be said to be a beleeuer and to be faithfull such are so farre from being admitted into the church that they deserue not to sit in the porch Neither may we thinke without intollerable iniury done vnto Iohn who was filled with the Holy-ghost from his mothers wombe that hee would euer haue receiued to his baptism such rude grosse disciples as had neuer heard whether there were an Holy-ghost Last of al if Paul had baptized these 12. Disciples of Ephesus why are they passed ouer in silence and not rehearsed where of set purpose he reckoneth vp such as were baptized by him he declareth how he baptized 〈◊〉 〈◊〉 and the houshould of Stephanas he maketh no mention at al of this History Nay if he baptized these might not the Corinthians haue taken exception against him and accused him of falshood and forgetfulnes And albeit the speak properly and particularly of the corinthians yet after warde hee extendeth his doctrin farther and concludeth generally that he knew not whether he had baptised any other which he wold neuer haue spoken if he had baptised the xii togither especially seeing he addeth Christ sent me not to baptize but to preach the Gospell And seeing the former 〈◊〉 was written after this History and as some suppose from Ephesus where these disciples dwelled as it may in part be gatheredout of chap 16. when Paulesaith I 〈◊〉 tary at Ephesus vntill Pentecost how can it be that the apostle baptising these Ephesians and writing his Epistle from Ephesus shoulde not remember them among the rest being many and also present with him before his face Thus we haue opened the meaning of this place which the vnlearned and vnstable haue wrested as they doe also other scriptures to their own destruction and we haue proued the Baptism of Iohn to be one and the same in substance with the baptisme of Christ and therefore to be neither vnperfect nor vnprofitable Thus we see that the vnion of the outward and inwarde parts togither teacheth that in baptisme the outwarde rites are no needles ceremonies that it must be ministred with all conuenient speede against those that deferre the same many weekes and monethes that it requireth our presence to the end of the administration therof that praiers may be offered vp by the church for infants to be baptized and our selues learne what we haue vowed to God We haue also learned that God testifieth his loue euen to the lowest in the church Nothing is done in the church but to the benefit of the whole and if we desire our children should be the children of god why do we not stay to aske it of God Or how shall we better know what our selues haue vowed and promised in our baptisme to God and how we haue bene answerable 〈◊〉 then by our continuall ptesence when it is administred Lastly this diuision of the parts teacheth that the baptisme of Iohn and of Christ differ not in the truth and substance thereof Thus farre we haue shewed that the parts of baptisme are partly outward and partly inward Now let vs see what these outward parts are and afterwarde proceede in order to the inward Chap. 2. Of the first outward part of baptisme AS we declared before in the former booke chap. 3. the number of outward parts of a sacrament so the out warde partes of baptisme are 4 namely the minister the word of institution the element and the receiuer All these though outward partes yet are substantiall and necessarie parts The first is the minister as the Ambassador of God sent out by him with 〈◊〉 to meddle in the matter of the sacraments as appeareth by the ministerie of Iohn by the commandement of Christ and by the examples of the Apostles The baptist when all men 〈◊〉 in their harts if he were not that Christ said to them Indeede I baptise you with water but one stronger then I cōmeth whose shoos Latchet I am not woorthy to vnloose And Iohn 1. he saith I am come baptising with water I knew him not but he that sent me to baptise with water said to me vpon whom thou shalt see the spirit come downe and tary still on him that is he which 〈◊〉 with the Holy-ghost And Math. 28. Teach all nations baptising them Now according to this commaundement and commission the Apostles went forth teaching and preaching to the people and ministring the Sacraments to such as were conuerted to the faith as we see Act 2. 38. Notwithstanding whereas Paule saith Christ sent me not to baptise but to preach the Gospell 1 Cor 1 17. it is not to be vnderstood hystorically but comparatiuely For his meaning is not simplie to relate and set downe his office wherunto he was called but by conferring it with his preaching as if he should say This is not the chiefe and principall ende of my calling and function to baptize the high worke of my ministery is to preach the Gospel Indeed they are both of
can clense and wash the things that are without reason without vnderstanding without sense and without life But in the sacrament of the supper a reuerent giuing an attentiue hearing a certaine vnderstanding of that which is spoken a wise receiuing and eating and a carefull considering of whom to take and what to take is required into the outward work how much greater iudgement is required to know that God the father giueth the body and blood of his sonne to be receiued by faith Thus then this examination maketh a distinction betweene both the sacramentes of the new testament and sheweth that it is not necessary to the saluation of infants that they com to the Lords table Thirdly seeing no man must presume to come thither without a serious examination of himselfe it debarreth from the Lords supper fiue sorts of persons to wit children furious and mad men ignorant persons prophane persons and all sorts of insidels First of all if there be a necessity of searching and trying our selues it excludeth all infants and children in age who vnderstand not what the holy spirit speaketh in this Sacrament what God the father offereth what the Sonne performeth and what faith receiueth they know not what it is to eate christ spiritually and to be nourished by him effectually Secondly all foolish furious and mad men being such as want the vse of naturally gifts of reason wit descretion and iudgement the defect whereof whatsoeuer they are in age and yeares maketh them as children in gifts not being able to examine themselues are to be separated Thirdlyly howsoeuer many haue yeares of discretion and the common vse of naturall gifts of vnderstanding yet if they neither haue the knowledge of God nor the knowledge of themselues nor the knowledge of the doctrine of the Sacramentes and other fundamentall points of religion they are not to be admitted but refused Fourthly if they haue all these things and want neither ripenesse of age nor yeares of discretion nor vse of reason nor knowledge of the doctrine which is according to godlinesse yet if they remaine prophane vngodly vnrepentant stubborne malicious reuenging open contemners of God of godlinesse and of his word idolaters adulterers blasphemers drunkards and such in whom appeareth no amendment of life these and such like are not interessed in this Sacrament Lastly it excludeth and shutteth out all such as are without God in the world all Atheists Insidels Turkes Iewes and Heretikes all such as haue not yealded themselues to the Church of GOD and haue not made profession of their faith and such as are worthily excommunicated from the Church by the power of the keies Whereby we see that al infants and children that want years all furious and foolish persons that want the vse of reason all blind and ignorant persons that want the knowledge of God and of themselues all vnrepentant persons that bring not with them faith and repentance all infidels and vnbeleeuers with others that are out of the bosome of the church are to bee kept backe from this Supper being such as either cannot or will not submit themselues to this holy necessary duty of examination thereby hauing no right or title to come to his table For such as haue not the church to be their mother cannot be nourished with this meate of the church to wit the Supper of the Lord. Fourthly if all persons are to prepare themselues to this Sacrament then none are willingly and wilfully to abstain and refraine from comming vnto it For as such sinne grieuously who present themselues vnworthily to this blessed communion so do they greatly offend on the other side that ofset purpose absent themselues from this spirituall banket prouided for them God is dishonored both these waies as well by receiuing vnreuerently as by abstayning carelesly from this Sacrament For he lyeth vnder an heauy curse deseruedly that doth any of the Lords works negligently Euen as the patient which being sicke maketh no account of the dyet which the Physition hath prescribed is no lesse blame worthy then he that abuseth it disorderly in as much as both sorts do it oftentimes to their danger and destruction so is he no lesse faulty that maketh that reckoning of the receit which the chiefe Physition of our soules the Lord Iesus hath appointed then he that misuseth and misapplyeth the same because both do it with great perill and hazzard to themselues We know that such as being bidden by the King to the wedding of his Sonne made light of it and refused to come were destroyed as wel as he that came without his wedding garment We know when the word of God is preached which is the power of God to saluation to all that beleeue such as absent themselues from the hearing of it perish iustly as wel as they that come without faith and repentance We know when the passeouer was celebrated such persons as were negligent to obserue and keepe the same according to all that the Lord had commanded Moses were to be cut off from his people Because they brought not the offering of the Lord in his due season they shal be are their sin In like manner such as neglect to come to this communion and abstaine from it for feare of communicating vnworthily depriue themselues of great comfort And this is the very cut-throat of al godlines and religion For why doe they not by like proportion of reason refrain from inuocation and calling vpon the name of god for feare of praying amisse And why may they not absent themselues from hearing the word of God fearing to hear amisse So that if this pretence were a lawful warrant to abstaine from the Lords Supper for feare of vnworthy receiuing we might bid all godlines farewel in asmuch as it openeth a gap for men to abstaine from performing all duties of piety and godlines Wherfore let not such persons flatter themselues with vaine excuses and lying words that cannot profit neither daube with vntempered morter saying we are vnworthy we cannot come rather let them labor to shake off their vnworthines and to cast away euerything that presseth down and the sin that hangethso fast on that so they may be worthy receiuers Let them not contemne the commaundement of christ which saith take ye eate ye do this in remembrance of me Christ hath commanded we must obey he saith come shall we be so vnthankfull to say we will not come He calleth shall we not answer He biddeth his ghests shall we make excuses He sendeth his messengers and prepareth his feast shall we not prouide and prepare to eate thereof He offereth himselfe vnto vs shall we contemne the blessed remembrance of his death and passion euen the price of our redemption and shut our selues from the communion which the faithfull haue with him and one with another So that wee are to perswade our owne hearts that God is prouoked to anger as well by negligence in abstaining as by
vnworthinesse in receiuing the Supper Chap. 16. Of the knowledge of God the first part of examination AS we haue waighed the necessity of preparing and examining our selues so let vs consider the manner how it is to be performed Such as will in an holy manner prepare themselues to celebrate the Lords Supper to the glory of God and comfort of their owne soules must diligently acquaint themselues with these 4. pointes with knowledge faith repentance and reconciliation to those whom they haue offended It is required of all persons that come to this Sacrament to know the grounds of religion and vnderstande the doctrine of the sacramentes Secondly to beleeue in christ and to looke for saluation in him alone inasmuch as there is no other name vnder heauen by which we must be saued So then we must come with faith which is the hand to apprehend christ Thirdly to abhorre and detest our sins to hate them with an vnfained hatred as our deadly and most dangerous enemies and to haue godly sorrow for them which may cause repentance not to be repented off Lastly to loue our bretheren truely and sincerly yea euen our enemies If we find not these things in our selues we must carefully vse al holy meanes appointed for this purpose to begin them in vs otherwise our estate will proue to be fearefull and dangerous We must with al sincerity conscience and zcale vse prayer the word read and preached conference meditation and such like helpes as may further them in vs. If we do find them in vs though feeble and in great want and weakenesse we are not to abstaine from the sacrment but to come thereunto to seeke strength of faith encrease of obedience Wherfore our sauiour calleth such vnto him come to me all ye that are weary and sore laden and I will ease you take my yoke on you and ye shall find rest vpon your soules for my yoake is easie and my burden is light And Chap 12. A brused reede shall he not breake and smoking flaxe shall he not quench till he bring forth iudgment vnto victory Touching the first we are to obserue that such as wil come aright to the lords Supper must haue the knowledge of Gods word which is the foundation and ground-work of faith We must know what to beleeue and must learne the doctrine of saluation out of the Scripture Our Sauiour Christ in that heauenly prayer which he made a little before his passion vseth these words to his father This is eternall life to know thee to be the onely very God and whom thou hast sent Iesus Christ. We must know how miserable all men are of themselues that we are seperated from God the children of wrath by nature as wel as others and the very firebrands of hel They that want this knoledge cannot iudge aright of the partes and vses of this Sacrament nor desire this heavenly meate which nourisheth to eternall life So then knowledge must necessarily go before faith for it is the nature of faith to beleeue that which it knoweth and therefore where there is small knowledge there is a little faith and where there is no knowledg ther can be no faith according to the doctrine of the Apostle Roman 10. Faith commeth by hearing and hearing by the word of God The knowledge required of vs when we approach to this Sacrament standeth in these two pointes first in the knowledge of God Secondly in the knowledge of our selues In these two braunches standeth the first part of examinarion And these two pointes are so neerely ioyned and knit together that no man can throroughly know God vnlesse he know himselfe and no man can haue the perfect knowledge of himselfe except he know God in whom he liueth moueth and hath his being Vnder these two heads many particular points are containd necessary to be known of those that offer themselues to bee partakers of this sacrament First that there is onely one God that hath made himselfe knowne in three persons the Father the sonne and the Holy-ghost Secondly that God made man and all other creatures good and gouerneth all thinges well Thirdly man did fall through the entisement of the Deuill and his own wilful disobedience in breaking the commandements of God Fourthly there are ten commaundements diuided into two tables where of the foure first commaundements concern our duties to God the sixe last our dutyes toward our neighbour Fiftly we cannot keepe these commandements nor any one of them but we breake them daily in motion in thought in worde and in deede the breache where of deserueth the cursse of God that is all miseries in this life death in the ende of this life and Hell fire after this life Sixtly there is no meanes or remedy in ourselues or in any creature but onely in Iesus Christ the eternal son of god who is god man God that he might ouercom death and man that he might die for our sins He hath pacified gods wrath fulfild the righteousnes of that law sanctified our nature adopted vs to be the children of god and maketh our duties though weake acceptable to his father Seuenthly all haue not deliuerance by him but onely such as beleue in Christ whose obedience and righteousnes is made ours by a liuely faith whereby we are perswaded that through him our sinnes are forgiuen and wee made the children of God Eightly faith is a gifte of God applying Christ and al his merits particularly to our selues and teaching that he is a Sauiour vnto vs. Ninthly beeing saued by christ thrugh faith we may not liue as we list this vnspeakeable mercy teacheth vs to deny all vngodlinesse and all worldly and sinfulllusts to to liue soberly righteously and godly in this present euill world and to walk in newnes of life because no vnrighteous person shal enter into the kingdome of heauen Tenthly this faith which bringeth forth a reformed life is wrought in our heartes by the Holy-ghoaste through the preaching of the word being truely expounded and profitably applyed with doctrin confutation exhortation correction reformation and consolation and it is encreased besides by reading praying and receiuing of the sacraments Eleuenthly touching prayer we haue a perfect platforme left vs by Christ in the Gospell which containeth sixe petitions the three firste concerning the glorie of God and the three last concerning the necessities of our owne bodies and soules 12. the sacraments are another help to strengthen and increase faith which are outward signes and seales ordained of God to assure vs that Christ all his sauing graces are giuen vnto vs. These are two in number Baptisme the Sacrament of our regeneration and new birth assureth vs by the washing of water that our sins are for giuen by the blood of Christ and wee borne a new to god The Lords supper assureth vs that by bread and wine giuen and receiued according to gods ordinance
Christ is giuen vs to be our spirituall norishment to euerlasting life These grounds of religion must be knowne and vnderstood that we may learne how wretched and miserable we are by nature and what remedy god hath ordained for our deliuerance We shall neuer feel the sweetnes of gods mercy vntill we find the greatnes of our owne misery We cannot perceiue how greatly we stand in neede of Christ vntil we knowe our owne woful and wretched estate by reason of sin Such then as are ignorant in these necessary points of christian religion and especially in the doctrin of both the sacraments can neuer come aright vnto them can neuer shew forth the Lords death can neuer discerne his body but blindly run on to the daunger of their owne soules Wherefore it standeth all men vpon to desire the sincere milke of the word that they may grow thereby to seeke after knowledge as for siluer and after vnderstanding as precious stones A loathing stomack neuer wol digesteth the meat that is put into it and he that is ful despiseth the Hony combe What is the reason that they remaine blind in the matters of god and their owne saluation and as bruit Beastes in vnderstanding Surely because they desire not the waies of god they regard not his fear they contemne knowledge as Esau did the blessing and the Israelites did their Manna For no man truely desired the knowledge of god and of godlines vn sainedly but he had the meanes offred vnto him at one time or other Cornelius desiring to be throughly instructed in the way of saluation was directed by the Angel to sende for peter Who should speake words vnto him whereby he and his houshold should be 〈◊〉 Thus Dauid going the way of all fleshe instructeth his sonne Salomon Thou Salomon know thou the God of thy fathers and serue him with a perfect hart and with a willing mind if thou seeke him he will be found of thee but if thou for sake him he wil cast thee off for euer This is it also which the Prophet proclamed 2 chron 15. O Asa and all 〈◊〉 and Beniamin hear ye me the Lord is with you while ye be with him and if ye seeke him he will be found ofyou but ifye for sake him he will for 〈◊〉 you Likewise the Euangelist teacheth that when Zacheus sought to see I esus he shewed himselfe vnto him he entered into his house and that which is more into his heart and that day saluation was begun in him and 〈◊〉 his family being made the chi'de of Abraham Heerby is fulfild that which the Prophet speketh Psal. 145. The Lord is neere vnto al that cal vpon him euen to all that cal vpon him in truth he wil fulfil the desire of them that fear him he wil also heare their cry and wil saue them Where he teacheth that if we truely desire knowledge we shal effectualy obtain it God wil not be wanting to vs if we be not wanting to our selus When the Eunuch came to Ierusalem and exercised himselfe in the scriptures in reading the prophet for increase of knowledge as he sat in his chariot did not the lorde direct Phillip to goe to him and ioyne himselfe to his chariot by whom he was farther instructed and baptized So shall it bee with al that hunger and thirst after the doctrine of godlines they shall not bee lest destitute but be filled with the knowledge thereof to their endlesse comfort The hand of God is not shortned he is as ready to help vs as euer he was according to the promise of Christ our Sauior Math. 5. Blessed are they that hunger and thirst after righteousnes for they shal be filled Heereunto tēdeth the general promise deliuerd in the general words of him that is the author of grace Ask and ye snalreceiue seek and ye shal find knock and it shal be opened vnto you for whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shal be opened Heer we haue an excellent comfort and encouragement to consider that our holy indeuours shall not be in vaine in the Lord. Chap. 17. Of faith in Christ the second part of examination HItherto we haue spoken of knowledge which is the first part of this examination Now a man may haue knowledge and yet want faith Wherfore the next point which we are to try and proue is our faith in christ For euery man receiueth so much as he beleeueth he receiueth according as our Sauiour speaketh to the woman of Canaan Math. 15 O woman great is thy faith be it vnto thee as thou desirest And the Apostle saith to the same effect Vnto vs was the Gospell preached as also vnto them but the worde that they heard prositted them not because it was not mixed with faith in those that heard it Al those are worthy receiuers that ground themselues on the free fauor of God in christ Iesus beleeue themselues to be deliuered by him from eternall damnation and desire daily to go forward in godlinesse Heereunto commeth the exhortation of Paule 2 Cor 13 Proue your selues whether ye be in the faith examine your selues know ye 〈◊〉 your owne selues how that Iesus Christ is in you except ye be refused This true faith is the mouth of the soule wherby we receiue christ crucified to our saluation Wherefore it is required of vs not onely to haue knowledge and vnderstandding in the mistery of our redemption but likewise a iustifieng faith which is a wonderfull gift of God whereby the elect doe apply Christ and the sauing promises of the Gospell to themselues particularly We must know the purpose and ordinance of God appointing and setting apart Iesus Christ to be the person in whom and by whom he hath decreed and determined the saluation of al the elect Againe we must haue a perswasion of Gods true meaning toward vs in offering saluation through Christ and that all sufficiency and ability is in him to saue vs whereuppon we shall feele a sweet and comfortable resting vpon him in whom God meaneth to saue vs. These are the handes whereby we apply Christ to our selues both by knowinge himselfe for our sins according to the will of God euen our father and by relying on his al-sufficiency to perform that high worke of redemption whereunto he was sealed and ordained This faith is not borne and bred with vs but is wrought in vs by the Holy-ghost who is therefore called the spirit of faith Except he giue it no man can haue it it is natural to vs to presume on the one side and to dispaire on the other side but to beleeue which is seated in the middest is supernaturall To haue a dead faith commeth of our selues but to haue a liuely faith proceedeth from God to whom we ascribe all praise and glory Now the proper office and function of this iustifying faith standeth in apprehending