body Wherefore they do more seale vp then the word not that God is more true of his promise when hee worketh by signes then when he speaketh by his word but in respect of the manner of teaching and receiuing because by his Sacraments he representeth his promises as it were painted in a Table and setteth them forth liuely as in a picture before our eies that we may not only heare but see handle touch tast and euen digest them Again the promise of the Gospel is more effectually declared and sealed vp by the Sacraments then by the bare worde not for the substance and matter it selfe but for the manner of working which is heedfull perfect and more effectuall so as that which we perceiue and receiue by many senses as hearing and seeing is more sure and certaine then that which is 〈◊〉 by hearing onely Hitherto of the agreements and differences betweene the word sacraments and we haue shewed that so soon as god gaue his word immediately he seconded the same with his Sacraments The vses which wee are to make heereof are these First seeing God contenteth not himselfe with the worde onely but addeth the Sacraments in all Ages and times of the Church which proceedeth partly through his owne goodnesse and partly from mans weakenesse we ought to be so farre from dâ—spising the Sacramentes that contrary-wise vve must confesse the benifit vse and worthynesse of them can neuer be sufficiently magnified and commended nor they with sufficient reuerence be receiued We are dull to conceiue his promises and slovv to remember them we are full of doubting and vnbeleefe we are like to Thomas one of the disciples we will not beleeue them vntill in some sort vve see them and in some measure feele them in our hearts Wherefore God hath ordained these misteries and holy actions to keepe in continuall memory his great benifits bestovved vpon man to seale vp his promises and as it were to offer vnto our sight those things which inwardly he performeth to vs and therby by strengtheneth and increaseth our faith through the working of his spirit in our soules Seing then the word is not sufficient but the Sacraments were added for further assurance we must in this behalfe consider the great goodnesse of God toward vs who doth not onely giue vs faith by his word as by his sauing instrument but hath also added to his word Sacraments or seales of his promise and grace that by the lawfull vse of them he might vphold and strengthen our faith through his blessed spirit For in asmuch as the Lord not only sent the blessed seede for the redemption of mankind for the remission of our sinnes and for the brusing of the Serpents head but ordained for vs Sacramentes to be pledges of his promises testimonies of his faithfulnesse and remedies of our distrust wee must confesse and thankfullye acknowledge the bottomlesse depth of gods endlesse mercy toward vs who vouchsafeth to be our God to be reconciled to vs being vile and miserable sinners to make a league and couenant with dust and ashes and delyuers his onely sonne to suffer the shamefull death of the Crosse for vs. And withall we must labour more and more to feele our own blindnesse distrust infidelity and peruerse nature we would easily forget this mercy of God vnlesse it had beene continually represented before our eies Againe seeing nothing is offered and giuen in the Sacraments which is not published in the Gospell seeing they cannot bee where there is no worde and seeing the same Christ with all his benifits is propounded in both it meeteth with a common corruption and lamentable practise among many professors that desire and craue especially in sicknesse and extremety often to come to the Lords table but esteeme little of the preaching of the word and that seeme to languish with a longing after the Sacrament but neuer mourne and lament for want of the word which is as great an errour and madnesse as if one should euer looke vpon the seale of his writings but neuer regard the conueiance of his estate Is there not one God the author of both Is there not one spirit that sealeth vp his promises by both Is Christ diuided that speaketh euidently vnto vs in both How is it then that many desire the Sacrament of the Lords supper and seeme to pine away through want therof who neuer wish or regard the preaching of the Gospell which is the foode of the soule the keye of the kingdome the immortall seede of regeneration and the high ordinance of God to saue those that beleeue And whence proceedeth it but from palpable ignorance in the matters of God and their owne saluation to be much troubled that the Sacrament is not brought vnto them and yet neuer conet to haue a word of comfort spoken to them in due season Let all such persons vnderstand that as the minister is charged from God to teach euery saboth day and to preach the word in season and out of season to deale the bread to the hungry and to gie vnto euery one in the family his portion so is it required of all the people to desire the sincere milke of the word of God that they may grow thereby which howsoeuer it be to them that perish foolishnesse yet to such as are called it is the wisedome of God and the power of God Wherefore we must not make account that there is lesse danger in neglecting the word of God then in neglecting the Sacrament of his last supper but we must take heede that while we willingly desire the one we doe not willingly despise the other For we must carefully consider that as the Sacrament is a visible word so the word is a speaking Sacrament and as God lifteth vp his voice vnto vs in the one so he reacheth out his hand vnto vs in the other We must as well heare when he calleth as receiue when he offereth Now by his word preached he calleth by his Sacraments administred he offereth his graces vnto vs and as wee must haue eares for the one so must we haue hands for the other CHAP. 2. What a Sacrament is IN euery treatise and discourse it is necessary first to know whether a thing be before we consider what it is We haue heard before that there are Sacraments and euer haue beene in the Church of God Now then let vs consider what they are that first the matter handled may be defined For in vaine we shall reason and speake of the Sacraments vnlesse we vnderstand what a Sacrament is But besore we set downe any discription of it it shall not be amisse to speake some what of the word The name in so many letters and sillables is not indeede in the scripture no more then the word Trinity catholike Consubstantiall and such like which being generally receiued are not to be reiected seing the doctrine contained vnder them agreeth with the
the sauor of death to death therfore also the Sacraments of themselus do not confer and bestow grace hauing it tyed vnto them or shut vp in them For if the Sacraments did actually and effectually giue grace by inherent power and vertue in themselues it would follow from hence that euery person baptized is certainely saued and hath his sinnes remitted or else that his sinnes remitted may returne and remaine and be againe imputed But when God gratiously pardoneth sin he remembreth it no more Againe we see Abraham was not iustified by his circumcision he was iustified by his faith for Abraham beleeued god and it was imputed to him for righteousnes and afterward he receiued circumcision to be the signe and seale of his iustification Not withstanding the Sacraments may be saide to confer the grace of regeneration and remission of sins as they are instrumentes vsed of God and as they are pledges and tokens to vs. They are means to offer and exhibit to the beleeuer Christ with all his benefits wherby the conscience is assured of comfort and saluation as the Princes letters are said to saue the life of a malefactor wheras they only signifie to him and others that it is the princes pleasure to shew fauor Again they may not fitly be said to giue vs grace because the signe exhibiteth the thing signified the outward washing of the body is a pledg token of the grace of god so that whosoeuer vseth the sign aright shall receiue forgiuenes and life euerlasting Chap. 3. That the parts of a Sacrament are partly outward and partly inward WE haue seene what a Sacrament is nowe wee are to consider in it two things first his parts then his vses for in handlinge these two pointes wee shall see what is the nature of a sacrament The partes of sacrament 〈◊〉 are of two sortes some outwarde open sencible earthly visible and signifying some are inward hidden spirituall heauenly inuisible and signified For the nature of a Sacrament is partely earthly and partly heauenly If we had been wholly a spirit without body he would giue vs his gifts 〈◊〉 without a body but seeing we are soule and body he giueth v his Sacraments that so we may apprehend 〈◊〉 gifts by sensible things The outward part is one thing 〈◊〉 the inward part is another thing the outward is applyed to the body the inward is applyed to the soule conscience This diuision and 〈◊〉 on of parts appeareth plainely He is not a Iew which is one outward neither is that circumcision which is outward in the flesh but he is a Iew which is one within and the circumcision is of the hart in the spirit not in the letter where we see he maketh circumcision to stand of 2. parts part in the flesh and part in the heart partly in the spirit and partly in the letter Heereunto commeth that saying 〈◊〉 are circumcised with circumcision made without hands so that there is a circumcision without and there is an other within by the virtue of Christ. The same we may say of Baptisme there is a baptizing of the body and there is a baptizing of the soule the body is washed with water the soule is clensed by the precious blood of our sauiour Christ which is the hidden and misticall part of the Sacrament This appeareth by many examples recorded in Scripture Simon the sorcerer though 〈◊〉 were baptized with water yet his hart was not right in the sight of God he remained in the gall of bitternesse and in the bond of iniquity so that albeit hee were baptized yet he was not regenerated The 〈◊〉 were 〈◊〉 of the outward signes not of the 〈◊〉 grace They were all baptized vnto Moyses in that cloud and in that sea they did 〈◊〉 the same spirituall meate they all drank the same spirituall drinke yet with many of them God was not pleased The 〈◊〉 may be saide of Iudas one of the 〈◊〉 he did eate the Paschall lambe as well as the rest of the Apostles but he did not eate Christ who is the 〈◊〉 filed and without spot is the other did This is that also which Iohn the Baptist teacheth Indeede I baptize you with water to amendment of life but he that commeth after me is mightier then I whoseshooes I am not worthy to beare he shall baptize you with the holy ghost and with fire where as the 〈◊〉 maketh two baptizers himfelfe and Christ so he 〈◊〉 their actions his own to wash with water and the action of Christ to wash with the holy ghost Neither neede we to seeke farre for reason to perswade any to beleeue this truth that the nature of a sacrament is neither wholly outward nor wholly inward but taketh part of 〈◊〉 seeing nothing can be a signe of itselfe but a signe is a signe of an other thing and seeing they are mysteries they haue an hidden meaning and spirituall vnderstanding If the 〈◊〉 in Baptisme had not grace annexed vnto it it could not be a mistery We see the signe we see not the grace which is inuisible Now let vs come to the vses These parts though distinguished really one 〈◊〉 another that the outward parts cannot be the inward the earthly cannot be the heauenly the seale cannot be the thing sealed the token cannot be the thing betokened nor contrarywise for this were to alter nature and to mingle heauen and earth together yet in respect of the propoition betweene the signe and the thing signified and of the coniunction of them to the faithful which receiu both the one thother one part is affirmed of the other For we must vnderstand that the Scriptur in regard of this vnion speketh of the Sacraments two waies to wit properly and figuratiuely Properly 〈◊〉 that which belongeth to the signe is given to the signe and when the thinge 〈◊〉 is giuen and applyed to the thing itselfe and thus each part hath his owne as Circumcision is called the signe of the couenant And the blood of the lambe is called a signe these are 〈◊〉 〈◊〉 proper speaches and without figure Againe vvhen 〈◊〉 saith My body which is giuen for you my blood 〈◊〉 which is shed for many for remission of sinnes vve must vnderstand the words literally as they lye figuratiuely vvhen the signe is giuen to the thing signified and called by the name of it as Christ is called the Passeouer and the lambe of God his flesh is also saide to be meate indeede and his blood drinke indeede the holy spirit is called water or else the name of the thing signified is giuen to the signe as bread is called the body of Christ the cup is called the new Testament These speaches must be taken figuratiuely and vnderstood by a chang of name according to the intention and meaning of the Holy-ghost so that wee must beware that we do not take or mistake
that make Iohn and not God to be the appointer author and ordainer of his baptisme contrary to expresse euidence of holy 〈◊〉 For seeing no man taketh this honor vpon him but he that is called of God as Aaron was shall we thinke hee would vsurp this office without gods word warrant And doth not christ himfelfe propound the question to the 〈◊〉 priests and elders of the people touching Iohns Baptisme and teach that he baptized and preached by the authority and commaundement of God Besides do not the Euangelists say he was sent of god Ioh. 1 6 and that the word of God came to Iohn in the wildernesse and he came into all the coastes about Iordan preaching and baptizing Luk 3 2 3. yea Iohn himselfe testifieth that he was sent to baptize Ioh. 1. 33 I knew him not but he that sent me to baptize with water said vnto me vpon whom thou shalt see that spirit come 〈◊〉 and tarry still vpon him that is he which baptizeth with the Holy-ghost Where by appeareth that Iohns baptisme was 〈◊〉 of God no of Iohn and Iohn was not the author but onely the minister thereof Againe he obiecteth and allegeth Math. 3 11 where Iohn himselfe saith I baptize with water but Christ shall baptize with the Holy-ghost whence he gathereth that Christs baptisme gaue the Holy-ghost Iohns baptisme gaue not the holy ghost therefore their baptismes are not all one I answer these words were spoken to inform the people that he was not that christ Luk. 3 15 16. so that they make a difference not betweene the Baptisme of CHRIST and of Iohn but between the persons of Christ and of Iohn betweene the minister of the Sacrament and the 〈◊〉 thereof For this is true of all the Ministers of Baptisme to the end of the world that baptize in the name of the holy Trinity they poure on the water they can do no more they can go no further Christ must giue the grace of regeneration and sanctification Moreouer another obiection he taketh out of Act. 19 4 5. where Luke speaketh of certaine disciples at Ephesus to whom Paule said Haue ye receiued the Holy-ghost since ye beleeued And they saide vnto him we haue not so much as heard whether there be an holy ghost And he said vnto them vnto what were ye then baptized And they said vnto Iohns Baptisme Then Paule saide Iohn verily baptized with the baptisme of repentance saying vnto the people that they should beleeu in him which shal come after him that is in Christ Iesus And when they heard it they were baptized in the name of the Lord Iesus So Paule laid his hands on them and the Holy-ghost came on him and they spake the tongues and prophesied and all the men were about twelue In these words it should seeme at the first sight that Paule baptized the Disciples of Ephesus with the baptisme of Christ which had before receiued the baptisme of Iohn If then he baptized them againe in the name of Christ whom Iohn baptized it followeth necessarily that the baptisme of Iohn was one and the baptisme of christ another otherwise it should bee a needelesse and fruitelesse repetition Besides this the place seemeth to fauour rebaptization and is alleaged by dangerous heretikes to that purpose Wherefore the place being difficult the doubts diuers and the errors many that are gathered and sucked from hence let vs assay by the assistance of God to open the true and naturall meaning thereof If we shall weigh and consider the wordes aright according to the true interpretation thereof agreeable to the drift of the place to the circumstances of the text to the propriety of the words to other testimonies of Scriptures to the proportion of faith we shal see they fauour and further neither rebaptization maintained by the Anabaptistes neither reall difference betweenee Iohns baptisme and Christs defended by the Papists True it is ther is in this scripture a double History and narration inserted intermingled and 〈◊〉 the one within the other which causeth some doubt and 〈◊〉 but may easily be clcered and 〈◊〉 For first of all the wordes verse 5 And they which heard it were baptized are not the wordes of Luke the writer but of Paule the speaker continuing his speach of Iohns Disciples and hearers and are not to be vnderstood of the 12 〈◊〉 as appeareth by the two Greeke coniunctions which are vsed by the maiders of that tongue to ioyne and to disioyne hauing relation one to the other and knitting together the parts of the sentence answering fitly each to other as may be seene in many places wherefore Luke speaketh not heere of Paules baptisme but Paule speaketh of Iohns baptisme He setteth downe the office of Iohn verse 3 then he prose cuteth both the partes of it mentioning his preaching verse 4. his baptizing verse 5. Again these 12. abiding at Ephesus dwelling far from the land of Iudea wher Iohn preached and baptized 〈◊〉 liuing about 30. or 40 years after the death of Iohn could not hear his doctrin from his own mouth or receiue baptisme at his hands Now whereas they are said to be baptized to Iohns baptisme the meaning is they embraced professed the same doctrin which Iohn preached by word sealed with his baptisme Thirdly we haue a like example touching the Samaritans baptized by Phillip The holyghost was yet come down vpon none of them but they were onely baptized in the name of the Lord Iesus then laid they their hands on them and they receiued the holy hgost Heer we are to obseiue this order Phillip preached the people beleeued and were baptized afterward the Apostles hands were imposed and so the holy ghost is receiued They gaue the gifts of the holy ghost by laying on of hands without baptisme Act. 8 17 neither do we read that laying on of hands was vsed in baptisme neither were these baptized againe but onely confirmed and strengthened by imposition of the Apostles hands So in this place the twelue Ephesian Disciples had embraced and receiued the doctrine that Iohn preached and were baptized in the name of christ then the apostle layeth his hands vpon them and they receiue the Holy-ghost they are no more rebaptized then wer the disciples at Samaria Fourthly if the 4 5 verses were to be sundred and dismembred contrary to the vse of the Greeke particles which serue to comoyne the whole and to 〈◊〉 the partes of the sentence as though the one were spoken of Paule the other of Luke why doth Luke afterward verse 6 repeate and assume the name of Paule What neede was there to make mentiō of him again Doth not this shew that in the 〈◊〉 speach before he had spoken of Iohn and his hearers that heard him preaching in the wildernes Furthermore the Apostle neither accuseth nor condemneth the baptisme of these Ephesians neither enquireth whether they were baptized or no
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
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
Christ Iesus shed his blood for them he dyed for all the children of God he redeemed them whether they be old or young smal or great as Ioh. 11. He must die not for that nation onely but should gather together in one the children of God which are scattered And the same Apostle Reuel 12. saith I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things written in those bookes according to their workes Wherefore when children shall come to yeares of discretion and vnderstanding they must heereby be pricked forward to an earnest care and indeuour to walke in the feare of God and to serue him in holynesse and righteousnesse all the daies of their life by whom they were receiued for sonnes and adopted for his children by a solemne pledge of their adoption before they were able through their age to know and acknowledge him for their father Let them giue the first fruites of their life to God let them learne to beare the yoake of obedyence from their youth let them redresse and reforme their waies by taking heede to the word of truth and seeing God hath remembred them in their baptisme let them also remember their creator in the daies of their youth and begin to be wise betimes least death come suddainely and cut them off as the sluggard that for-sloweth the seasons of plowing and reaping wisheth for them in vaine at another time of the yeare Thus we haue shewed the baptisme of children the certaine truth thereof hath beene euidently proued the obiections against this truth aledged haue been susficiently answered and the vses of it to the great comfort of all faithfull parentes and Children haue beene particularly remembred Chap. 8. Of the first inward part of baptisme HItherto we haue handled al the outward parts of baptisme now we are orderly to proceede to the inwarde partes The inward parts of baptisme are such as are represented by the outward Those are foure in number first God the father secondly the spirit thirdly Christ fourthly the soule clensed as we see Math. 28 19. Teach all nations baptizing them in the name of the father of the sonne and of the holy-ghost he that beleeueth and is baptized shall be saued Heer we see these foure inward parts are named and expressed This is also euidently proued Math 3 in the baptisme of Christ where the Trinity of persons was manifested These inward parts do directly and fitly answeare to the outward The father is represented by the Minister the spirit worketh by the worde Christ is sealed by the water and the soule clensed is signified by the body that is washed Now there is a notable agreement a singular vnion and fit proportion betweene these partes where the minister hath relation and reference to the father the word to the spirit the water to Christ and the body dipped to the faithfull clensed For euen as the minister by the word of institution taketh and applyeth the water to the washing of the bodye so God the father through the working of the spirite offereth and applyeth the blood of Christ to the clensing of the faithfull Hauing seene the proportion of the parts between themselues let vs consider of them particularly and in order The first inward part is God the father represented by the minister The minister calling vpon the name of God vseth the water to wash and washeth the party baptized with the element of water which sealeth vp gods incorporating and ingrafting of the baptized into Christ and our spirituall regeneration Hence it is that when Iohn baptized the father was present as president of the worke when loe his voice came from heauen saying This is my beloued sonne in whome I am well pleased Now let vs come to the vses This 〈◊〉 first of all to strengthen our faith in the remission of our fins in imputation of Christs righteousnes in mortification of sinne by the force of Christs death and in sanctification through Christs resurrection Wherefore although the Minister doth nothing touching or towarde the clensing of the soule yet in regard of Gods ordinance and our benefit the ministery of man is somewhat which whosoeuer despiseth doth despise God the author of it For whensoeuer the eye of the body seeth the minister powring on the water and washing the body we must behold by saith god the father offering the blood of his own son to be water of life to our soules And let vs all make this vse of the Churches baptism to the comfort of our own harts so often as we see it administred let vs not rest in it as in a work done to another and nothing concerning our selues but euermore helpe our inward affection by the outwarde action and alwaies as the eye of the body beholdeth the Minister let the eye of the faith be fastned firmely vppon the Father who maketh the Sacramentall rites auaileable which are openly done before vs for our edification Again it teacheth that we must not rest in the outward washing nor in the externall actions of the Minister but euer consider what is offered to our considerations therin and when the father offereth to vs his sonne let vs not refuse him For he that satisfieth himselfe with the outwarde work is as he that catcheth after the shadow and regardeth not the substance or as one that maketh much of the garments but respecteth little the body it self which ought to be had in greatest price and estimation Lastly is God the father an inward part of baptism then we must take heed we giue not that to the Minister which is proper to god the father whereby hee is robbed of the honor and glory due to his great name The Minister may wash the body and clense the flesh but can goe no further he medleth not with sanctification of the conscience from dead workes which is not in the power of mortall man to do so that god giueth the thing and men giue the signe yea while the Minister offereth the one God the father giueth the other Chap. 9 Of the second inward part of Baptisme THe second inwarde part of baptisme is the spirit of God hauing relation to the word and promise of God This appeareth Math 3 11 He baptizeth with the holy-ghost and with fire And verse 16 When Christ was baptized the heauens were opened vnto him and he saw the spirit discending like a doue and lighting vpon him So the apostle 1 Cor 6 saith ye are washed ye are sanctified ye are iustified in the name of the Lord Iesus and by the spirit of our God And chap. 12 of the same Epistle By oke spirit we are all baptized into one body whether we be Iewes or Graecians whether we be bonde or free and haue beene all made to drinke into one spirit And Tit 3.
part his sonne to his office the minsters deliuering of the bread the fathers giuing of his sonne If then wee drawe neere to the Lords table with faith reuerence and repentance nothing can be more sure certain to vs then the taking receiuing of Christ for when we receiue the bred from the minister we with all receiue the body of christ offered by the hand of God the father Lastly the breaking of the breade pouring out of the wine and deliuering of them both into the handes of the communicants 〈◊〉 these actions of God his chastising of his sonne and breaking him with sorrowes vppon the crosse for our redemption offering him vnto all euen vnto hypocrites and giuing him truely to the faithfull with all the benefits of his passion Indeed the minister giueth the outwarde signes to all receiuers but God giueth and applyeth onely to the faithfull the shedding of Christes blood for their daily increase of their faith and repentance But heere it may be obiected that not a bone of him was broken as it was figured by the passeouer and performed at his passion the verifieng and accomplishment whereof we read Iohn 19. 36. I answere there is a dubble breaking of Christ one corporall whereof the places before do speak the other figuratiuely wherby is vnderstood he was tormented and euen torne with paines as Esa. 53. He was wounded for our transgressions and broken for our iniquities the chastisement of our peace was vppon him and with his stripes we are healed Lo what is ment by the breaking of the bread his soule was tormented his spirit was crushed his hands and feet were pierced he sweat drops of Water and blood and cryed out aloud vpon the crosse My God my god why hast thou for saken me Wherefore let these rights be rightly marked and obserued of vs for our comfort and consolation Let vs when we see the breade broken and wine poured out meditat on the passion of christ howe hee was wounded and torne for our transgressions Although not a bone of his body was broken in pieces yet he was broken with afflictions brused with sorrowes and tormented with bitter anguish of his soule by whose stripes we are healed by whose condemnation we are iustified by whose agonies we are comforted by whose death we are quickned Whosoeuer resteth in the outward works done before his eies neuer attaineth to the substāce of the sacrament Thus much of the first inward part Chap. 9. Of the second inward part of the Lords supper THe second inward part is the holy spirit who assureth vs of the truth of Gods promises As we haue in the word of truth the forgiuenes of sins increase of faith groweth in sanctification a great measure of dying to sin and a greater care to liue in newnes of life promised 〈◊〉 vs so doth the spirit worke these things in the hearts of all the 〈◊〉 This appeareth in many places Rom. 8. rehaue receiued the spirit of adoption whereby we cry Abba father the same spirit beareth witnesse with our spirit that we are the children of God To one is giuen by the spirit the word of wisdome and to 〈◊〉 the word of knowledge by the same spirit to another is giuen faith by the same spirit all these thinges woorketh one and the selfe same spirite distributing to euery man seuerally as hee will So then as wee are weake in faith and slowe to beleeue so we haue the spirit giuen vnto vs to helpe our infirmities and to open our heartes to receiue the promises This truth being cleared the vses offer themselues to be considered And first of all inasmuch as the spirite worketh these things in the harts of all the faithfull from hence we gather that such as neuer finde any chaunge or renewing of the mind or reformation of life after the receiuing of the Sacramentes may iustly suspect themselues whether euer they had faith or not and whether ever they repented or not and therefore ought to vse the means to come by faith and repentance For the worke of the spirit accompanieth the outward worke in the elect of God as also we see in the hearing of faith preached hee must open the hart that is closed vppe before wee can receiue with meekenes the worde that is grafted in vs which is able to saue our soules Indeed euery person present may heare the wordes of institution may see the Wine poured out may eate of that bread and drinke of that cuppe as they may also hear the sound of the voice that commeth vnto them but the whole force effect and power resteth onely in the Spirite of GOD sealinge vppe the truth and substance of those things in the harts of all the children of God Againe seeing these thinges are done and performed by the working of the spirit they are confuted and cōuinced that thinke they cannot be made partakers of the bodye and blood of Christ and be vnited to his flesh vnlesse his body be shut vp vnder the accidentes of bread and shewes of wine and so his flesh be giuen vnto vs carnally that we may eate him with our mouthes and conuey him into our stomackes But we see heere the Holy-ghost is the bonde of this vnion hee worketh in vs faith which pierceth the heauens and layeth hold on Christ. It is saide of Abraham the Father of the faithfull that he reioiced to see the day of Christ he sawe it and was gladde For as we cannot see him with our bodily eies nor hear him with our bodily ears nor touch him with our bodily hands no more can we tast or eat him with our bodily mouths By the hand of faith we reach and apply him by the mouth of faith we receiue and eate him Let vs beleeue in Christ and we haue eaten Christ let vs not prepare our teeth and our belly but a liuely faith working by loue Wherefore albeit the humane nature of Christ goe not out of the highest heauens yet we that liue vpon the earth are partakers of his bodye contained in the heauens and his flesh and blood are communicated to vs as truely and effectually as if he were there on the present with vs. If any say How can this bee can that which is absent from vs be present with vs can heauen be in earth or earth bee in heauen He ere vnto I may moste iustlye aunsweare although this bee a great mistery and marueilous in our eyes yet we must confesse and consider that the Holy-ghost is the author of this vnion and as it were the conduit-pipe of this coniunction who by his diuine power ioyneth togither things that are seuered in place and begetteth faith in vs which is the instrumenr and hande whereby we receiue and applye Christ with all his gifts vnto our selues as Iohn 17. Father I pray thee for such as shall beleeue in mee that they may be one as thou
the time that all things are restored Likewise Phil. 3. Our conuersation is in heauen from a hence we looke for a sauior And again Luk 24. 〈◊〉 he blessed them he departed from them and was carried vp into heauen So Ioh. 12. The poor alwaies ye haue with you but me ye shall not haue alwais I am come out from the father and came into the world againe I leaue the vvorld and goe to my father If these thinges be true that Christ is departed from vs if he be no longer among vs if he be taken vp into heauen if he must be contained there vntill the restoring of all thinges if we must looke for a sauiour from heauen to change our vile bodies if hee be carryed vp to his father and haue left the world then he is not now present with vs his body is not in euery altar he doth not lurke and lie vnder the shewes of bread and wine For to be departed from vs and not to be departed from vs to be contained in heauen and not to be contained in heauen to leaue the world and yet to remaine in the world to sit at the right hand of God and to lie hid vnder euery altar cannot stand together any more then to be a man and no man to be christ and not christ to be a sauiour and no sauiour to be God and not God Fiftly christ reproueth the caparnaits because they thought his body was to be eaten infleshly manner with the mouth of the body and shold descend into the stomck which is the way that all other meates do passe when they heard him preach of eating his flesh and drinking his blood they saide This is an heard saying who can heare it They murmured and departed from him because they thought they must eate him with the mouth and teeth chew him and swallow him vp But christ expoundeth himselfe and declareth that 〈◊〉 ment not carnally but spiritually It is the spirit that quickneth the flesh profiteth nothing the words that I speake vnto you are spirit and life that is the flesh of Christ thus eaten thus chewed thus digested bodily carnally and grosly cannot profit but truely and spiritually taken it is meat indeede Now to shew what it is to eate spiritually and to pull off the garment of this similitude that the truth may more plainely appeare by spirituall eating we doe not vnderstand that which is fained standing in a conceit opinion or imagination neither that the body blood of christ are turned into a spirit but we meane by spirituall eating sucha communion participation of christ as is wrought by the powerfull working of the Holi-ghoast inasmuch also as it is attained by faith onelie and pertaineth to a spirituall and eternall life And howsoeuer the benefit of this coniunction reach vnto the body which thereby is mortified and sanctified and afterward shall be glorified yet this fruition of christ is not called corporall but spirituall because this food doth not pertaine to the maintaining of this present life but it is referred to the life which is eternall Now this 〈◊〉 euerlasting is called spirituall 〈◊〉 the bodies themselues shall bee partakers thereof which therefore by the Apostle are called spirituall bodies Thus then standeth the comparison as there is a present life that is bodily so there is another life to be thought vpon which is spirituall and eternall as we are borne to this present life so are we borne againe to life eternall as this bodily life is sustained by bodily meat and drinke so Christ with al his merits and mercies is the food of the spirituall life as the bodye hath his mouth whereby the meat and drinke is receiued and so passeth into the bodye by bodily feeding so the soule hath her mouth namely faith which apprehendeth the most holy nourishment of the body and blood of christ and lastly as the meat by a naturall force is concocted and digested that it may passe and disperse it self into the whole body so the efficacy of the spirit beginning faith in vs doeth so powerfully and mightily worke in our soules that it quickneth vs throgh christ to whom we are nearely vnited Thus we see wee haue no carnall communion with christ nor bodily eating of christ Wherefore let the capernaiticall papists or popipish 〈◊〉 prepare their faith not their teeth their Soules not their bellie to eat the flesh of christ and drink his blood And if they be ashamed of the name of the Capernaites let them also be ashamed of the error of the capernaits but if they cleane to their errour they must bee content to borrowe their name for the name and opinion must go together Sixtly Christ exhorteth the people to beware of false Prophets that come in Sheepes cloathes but indeede haue Wolues harts saying If any shall say vnto you Lo hoere is Christ or there beleeue it not behold he is in the 〈◊〉 go not forth behold he is in the secret places beleeue it not And the Apostle Paule exhorteth Col 3 To seeke those things that are aboue where christ sitteth at the right hand of God But if Christ lurke and ly hid vnder the accidents of breade and Wine then we might beleeue such as say Loe heere is Christ there is Christ he might be pointed out with the finger on euery altar and so often as the Priest lifteth vp his idoll he might say to the people behold heere is Christ whom we haue newly made looke vpon him whom we haue newly fashioned Seuenthly the fathers vnder the lawe did eat the same spirituall meate and drinke the same spirituall drinke that the 〈◊〉 and other Christians did though they had differing signes they had the same christ But they did not eate the flesh of Christ and drinke his bloode bodily for as yet he was not come in the flesh therefore he is not present in his naturall body in our Sacramentes This Paule setteth downe 1 cor 10. They did all eat the same spirituall meat they did all drinke the same spiritual drinke for they dranke of that spiritual rocke that followed them and that rocke was christ Where the Apostles 〈◊〉 is to proue that the Israelites were not inferiour to the Corinthians in respect of the Sacramentes of Gods fauour and therefore had no more to boast of then the Israelites had whereuppon he satith they had the same drinke the same Christ. Now if they did not eat the same in substance which the corinthians did eate then the Israelites were farre inferior to them touching their Sacramentes and so the Apostles reason should be of no force Eightly Christ is in such sort in heauen in his humanity as that he is not on the earth with his bodie and consequently not in the Sactament as we see Math. 9. Can the children of the bride-chamber mourne as long as the bride-groome is with them but the daies will come when the
day with feasting playing sporting drinking idelnes and other vanities Wee haue not yealded reuerence to superiors for conscience sake nor bin affraid to offend them as god hath commaunded we haue not alwaies spoken of them and their gouernment as wee should wee haue not had such a reuerent opinon and perswasion of our pastors teachers as we ought which haue the charge of our soules and labor among vs in the lord Againe we haue not beene careful to teach and instruct such as are vnder vs as our Children seruantes and whole famylie as wee are bound praying with them in our houses exorting them in all wisedome conferring with them in all gentlenesse and furthering them in all the waies of Godlynesse Touching the sixt Commaundement we haue not loued our Neighbours as our selues procuring their good as our own we haue broken out through debate contention chiding reuiling brauling quarrelling and reuenging we haue not reioyced at the good and prosperity of our brethren but when Gods eie hath beene good towarde them in blessing them we haue repined and grudged at it We haue not possessed the vessels of our bodies in holines and honour as the Temples of the Holyeghost knowing we are bought with a price we haue not tamed and brought into subiection this flesh as we should to make it in all respectes subiecte and obedient vnto the spirit wee haue not made a couenant with our eies with our eares with our tongues to turne them from all vncleane sights wanton words and filthy communication but haue suffered them to wander after vnlawful lust and concupisence neither haue we vsed such sobriety abstinence and temperancy as hath bene fit to keepe vnder our affections but riotousnes excesse in apparrell surfetting slouthfulnes idlenes pride and fulnesse of breade which were the sinnes of Sodome Ezek. 16 are vsed in many places as for drunkennes it hath taken away the hearts and euen washed a way the braines of many Wee must confesse that our dealinges with our neighbours in buying selling bargaining and contracting haue not bin with such vprightnes soundenes iustice sincerity and truth as God requireth we haue bene giuen to oppreffion couetousnes and hard dealing one toward another not considered that godlines is great gaine if a man be contented with that he hath that if we haue food and raiment we must be content and can carry nothing with vs out of this world we haue not at all times beene giuen to mercy and compassion to ward the poor for the maintenance of them and their families especially in times of famine dearth pestilence sickenesse and other mortalities and necessities Wee must acknowledge that we haue not loued the truth in the inward partes neither maintained the credire and good name of men as wee ought but haue beene addicted to lying enuying backebiting flattering or defaming one of another and to heare others with comforte and delight to do the like we haue not bene couragious and constant to confesse and defend the truth against the enimies thereof but haue bene ashamed to set our selues against lies errours and slaunders we haue kindled the coales of contention by false surmises carrying of tales and publishing of infirmities to the hurt and hinderance of our brethren Lastly we must remember to shut vppe this confession that our whole narure is vile and wretched the heart of man is deceitfull aboue all things and past finding out we are sinfull as an euill tree which can bring foorth nothinge but euil fruit our thoughts are vaine and corrupt our first motions and immaginations are euill against the lawe of God that saith Thou shalt not lust requiring a pure heart to ward our neighbors holy cogitations of the spirit and a continuall conflict against euil affections and lusts of the flesh Thus must euery one of vs arraigne and endite our selus Thus we must accuse our selues and condemne our owne workes Thus we must search our owne waies confessinge that if our owne heartes accuse vs God is greater then our hearts and knoweth all things Then let vs appeale to the throne of grace let vs desire saluation in Christ for his mercies sake let vs cast al out comfort vpon him couering our faces through shame of our sinnes that are past humbling our selues through greefe of them that are present and working out our saluation with a feare of that which may come heereafter If thus we iudge our selues God will acquite vs if thus we condemne our selues God wil iustifie vs if we accuse our selues hee wil discharge vs if we be displeased with our selues for our sinnes God wil be wel pleased with vs and cloath vs with the righteousnes of Christ. But if we stande vpon our owne righteousnesse and worthines if we say we haue need of nothing if we flatter and deceiue our selus comparing our selues with our selues or with others and not with the rule of Gods word God wil examin vs and sit in iudgement vppon vs. If hee enter into iudgement with vs no flesh shall bee iustified in his sight for if thou O Lorde streightly markest iniquities O Lorde who shal stande He wil bee reuenged of our sinnes and 〈◊〉 many plagues vpon vs he will send sundry diseases vpon our bodies and a troubled spirit vpon our soules he will adde one punishment to another vntill we repent as he teacheth by many examples in the scriptures The Apostle 1 cor saith he that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe For this cause many are weak and sick among you and many sleep for if we would iudge our selues we should not be iudged But when we are iudged we are chastned of the Lord because we should not be condemned with the world So the Israelites being myraculously fed by the Lords own hand lusted and became vnthankeful and therefore while the meat was yet in their mouths The wrath of God fell dovvne vppon them and sle vv the strongest of them and smote dovvne the chosen men of Israel Iudas chosen to be one of the twelue comming vnworthily to the Passeouer Satan entered further into him wrought in him his owne confusion and brought vpon him swift damnation The ghest in the gospell that pressed vnto the supper without his weddinge garment was taken speechlesse bound hand and foot and cast in to vtter darkenes where shal be weeping and gnashing of teeth Let no man therefore put off and deferre his repentance from day to day least he draw vppon himselfe finall destruction of soule and body and find his hart exceedly hardned through continuance in sinne but while the acceptable time is let vs both purpose and endeuour to forsake our euil waies our wicked works and all knowne sinnes reueled vnto vs by the sacred oracle of the Word of God And because we haue daily wants and do commit dayly and new sinnes through infirmity of the flesh we must haue renewed
William Attersoll Ad Authorem in libellum suum de Sacramentis G. S. carmen Encomiasticum SItua scripta recepta domiretinebis amice Publica nec facies dic mthi qualis er is Imprimit illa pius quae supprimit impius omni Ille bonum patriae respicit iste suum Ecce bonique malique tibi datur optio sponte Impius anne velis vel velis esse pius Sis bonus O faelixque tuis fac publica multis Sacramenta Deus iussit et ipse doces Nonne doces iussisse Deum dare bina duobus Sexibus ad caenam lotus vt omnis eat Carnifices merito condemn as sacrificantes Quod christum comedunt sine plebe bibunt Ergo age facta 〈◊〉 ne sint contraria dict is Vt cum signa probes publica scripta neges Scriptum de sanct is fieret commune sigillis Conuenit vt cunctis fons sacer atque cibus Da triadi tua scripta Deo tria Publica sunto Publica priuatis sunt meliora bonis Vale. Others in English THough feare of shame false-harted men do curbe with bit of sinnes From pressing to the Printers presse where fame or shame begins Yet let not vndeserued shame an harmelesse Writer fright From hardest stamp that Man can make to bring the truth to light The Sonne of God which once on earth for mans saluation dyed Imprinted had with Iron printes his hands his feete his side Looke how he looking on the Crowne of glorie from the skies Endur'd the Crosse despised the shame with constant setled eies So looke to looke for io yes to come for present paines and spites If his example followed be on earth by earthly wightes Both bloody Iewes and Gentels to this bloody booke of life Did looke vpon with scornefull lookes as people full of strife But glad was Thomas when he had this holy booke in hand And saw and felt the print thereof though red and rough as sand There might he reade his name in print when opened was the booke Therefore he cryed My Lord my God when he on it did looke Did not the booke which Moses wrote and sprinkled all with blood Betoken this most worthy booke containing all our good Did not the prophet meane this booke when in our Maisters name He spake of grauing in his hands the people of the same If this be thus If any then A commentary write Of all this Booke from point to point as truth doth it indite Who will backbite but dogged Iewes The writer with their chaps Who but the Gentiles woluish brood will giue him any snaps If any do no more ado but call him by his name A Dog a Wolfe or some such be ast as he deserueth blame Wherefore my Friend which hast describd this Book of life and truth With treatise on the sacraments Fit for both age and youth Direct it to the Trinity as three and yet but one Thus much thou maist with reuerence though he compare with none Past all Compar his nature is his worke is and his worde Yet doth his scripture with himselfe comparison affoord The Sacraments in generall Do like wise giue vs light The euerlasting light to see Deuoide of any night But specially the special two of water and of blood The gospels sacramental twinnes and our celestial food As for the fiue which many make and match with these amisse They want some parts substantial as wel declared is He that with euen hand and hart wil vndertake the view Of seuen sacraments shal find that onely two are true These three books are like three topt ship ful fraught with truth great store The Catechisme like boat doth serue to bring the load to shore Let searcher search thy Marchandize let Printer print and sel Let al men make the best of al and so in CHRIST Farewell W. S. Ad Lectorem libri G Atters de Sacramentis T. H. carmen protrepticum ATRI dum tenebras praebent sine lumine SOLES AT-TER-SOL radios sparsit vbique suos Nec mirum 〈◊〉 caelest is luminis author Misit in atratum lumina sacra solum Alba manet sterilis plerunque languidatellus Dum pingue est atrum frugiferumque solum Hortulus est liber hic qui dulces fragrat odores Sacra dei multa fertilitate ferens Ergo leg as bone lector et hic pastor que fidelis Quisque dei sacro gramine pascat oues Flores ac fructus fluuios herbasque salubres Quicquid et expect as hie paradisus hahet Sacramenta precor modo sacra mente feruntor Dilige scriptorem perlege scripta vale A Sonnet by the Same containing the subiect of the booke following WHat needs an Iuy bush where wine is good To paint this booke with praise were vainereci Come hungry faithful soules without inuiting ting Vnto a supper of celestiall foode Looke looke what costly cheere is here addressed To feede 〈◊〉 soule What 's that my sauiour slaine O dismall 〈◊〉 O dolefull bitter paine Be not dismaid 〈◊〉 onely are we blessed The painfull passion and the bitter griefe Which Christ sustaind who all the paine indured Is sweet to vs because we sinde reliefe In that pure bloud which hath our lines secured Who 's ableto expresse that soueraigne good Got by the purple tincture of his blood O sucke apace poore soule that cordiall veine By which Christis infusd into thy spirit Cling cling to him by faith no popish merit Can to thy soule this precious putchase gaine Then as the outward signes of bread and wine Ordain'd by Christ as signes his loue to seale Thy body cheeres So Christ thy soule shall heale And hoise it vp at length to blisse deuine Lo heer 's the subiect of this golden booke Full fraught with matter method doctrine vses All well apply'd which shewes what paines he tooke In the vnmasking of the Popes abuses Forward sweet friend such feasts make many more That men may eate and surfet in thy store T. Harison A generall Table of the Contents of these three bookes In these 3. Bookes the doctrine of the Sacramentes is handled In Generall what a sacrament is Wherin consider two points 〈◊〉 Partes Set downe Outward Inwarde Applied Vses In particular concerning Babtisme Booke 2 the Lords Supper Booke 3. A Table of the principall points contained in the first Booke The first Booke teacheth That God in all ages hath giuen Sacraments to his church chap. 1 What a sacrament is 1 a visible sign of an inuisible spirituall gra a herein consider 2 things The nature of thē The parts are twoefold ch 3 Outward parts are foure Minist chap. 4 he is to so sanctifie the outward 〈◊〉 Deliuer thē to the receiuers Worde chap. 5 〈◊〉 i 〈◊〉 to warrant thē A promise 〈◊〉 to them Signe or outward element chap 6. receiuer c. 7 who must 〈◊〉 the outward signe apply the same Inwarde parts are foure God the father c 9 who Offereth christ to al Giueth christ to the beleeuer The spirit chap.
10 hee sealeth vp the promise maketh it eff 〈◊〉 Christ Iesus chap. 1 who is the truth and 〈◊〉 of all sacraments the faithful receiuer c. xii 〈◊〉 christ apylieth him to himselfe the Vses see this letterb. the vses of a sacrament are three to strengthen and confirme faith chap. 13 〈◊〉 God is true in his promises Many of the faithfull first beleeued before they didde partake the sacraments to be a seale of the 〈◊〉 chap. 14 these are the articles of agreement between God who promiseth Forgiuenesse of sinnes Adoption of son nes Possession of Heauen Man 〈◊〉 hoe promiseth to beleeue the promises to loue his Brethren Enimies to performe Obedsence to be badges of our christian profession chap. 15 the number of them See the letter a that Baptisme and the Lords supper are the two onely sacramentes of the New testament chap. 16 that 〈◊〉 is no sacrament chap 17 that popish pennance is no sacrament chap. 18 that Matrimony is no sacrament chap 19 that Orders are no sacrament chap 20 that extreame unction is no sacrament chap 21 A Table of the contents of the Second Booke Baptism is the first sacramēt wherin by outward washing of the bodie once in the name of the father the son and of the holy ghost the inward cleansing of the soule is represented chap. 1 In Baptisme consider the partes are twofold chap. 3 Outwarde partes Minister chap. 3 whose dutie it is to Sanctifie the water Wash the party Word of institution Baptise in the name of the father of the sonne and of the holy ghost chapt 4 Element of water chap 5 Receiuers are all such as are in the couenant chap. 6. Men and women in yeares that are in the faith Infantes of them chap 7 Inward partes God the father chap 8. who Offereth the bloud of his sonne Giueth Christ to the beleeuers Holy spirit chap 9 who perfourmeth that which is promised in the word Christ Iesus chap 10 ratifieng our Regeneration Remission of sinnes Soule clensed represented by the body washed cha 11 The vses of baptisme are these 3 To shew our planting and ingrafting into the body of christ cha 12 to assure vs of the remission of sinnes cha 13 Original Actual to teach to die to sinne and liue to righteousnesse cha 14. A Table of the principall points contained in the last Booke The Lordes supper called by 〈◊〉 names ch 1 is the second sacrament wherein by visible receiuing of bread and wine is represented 〈◊〉 spiritual communion 〈◊〉 the 〈◊〉 and 〈◊〉 of 〈◊〉 ch 2 In this sacra obserue the work it selfe where in obserue the parts Outward Minist chap. 3 whose duty is To take the bread and mine into his hands to blesse and 〈◊〉 the words of institution to breake the bread and poure out then ine to distribute the bread and Wine The word of institution and promise contained therein chap. 4 The outward signes chap. 5 which are Bread Wine The cōmunicāts chap 6. whose actions are to take the bread and cupinto their handes to eate the bread drink the wine Inwarde God the father ch 8 who offereth christ to al commers Giueth christ for the redemtion of the fat Spirit who assureth vs of the truth of Gods promises ch 9 the body and bloud of christ prepared to be the liuely food of our soules ch x the faithfull receiuer chap. 1 〈◊〉 hose duties are to apprehend receiue christ his benefits to appropriate and apply him to the soule the Vses see this letter c to shew forth with thankesgiuing the sufferings of christ chap 12 to teach our communion and growth in christ chap. 13 to declare our communion and growth with our brethren chap. 14 Preparation to the worke See the letter d The necessitie in respect of Gods presence with whom we haue to do and to deale Our owne profit being rightlie prepared Our owne practise in preparing and taking our ordinarie meates The sacrament it selfe defiled by vnreuerent receiuing the punishment procured by want of this care the partes the knowledg of God and our selues especially of the whole doctrine of the sacraments chap 16 Faith in Christ seeing euerie one receiueth so mnch as he beleeueth he receiueth chap. 17 Repentance from dead workes daily renewed for daily sinnes Reconciliation to our brethren chap 19. THE FIRST BOOKE of the Sacraments in generall containing the true Doctrine therof ouerthrowing the errors of the Church of Rome and deliuering the comfortable vse ofthem to all the people of GOD. CHAP. I. Of the agreement and difference betweene the word and Sacraments GOD euen from the beginning added vnto the preaching of the word his Sacramentes in the Church as the Scripture teacheth outwardly representing vifiblie offering to our sight those things that inwardly hee performeth to vs as the tree oflife and the tree of the knowledge of good and euill in the Garden After mans fall when a new necessity was added in regard of mans want and weaknesse he testified his loue and ratified his Couenant by sacrifices and Ceremonies to our first Parents He gaue the Arke to Noah and his sonnes to confirm them in the promise which he made to them that they should not be drowned with the rest of the world He added to Abraham the signe of Circumcision as a seale of the 〈◊〉 of faith and to the Israelites he gaue the Passeouer Manna oblations purifications the brazen Serpent the Rock and such like spirituall tipes whereby he assured them of the promise that God for the onely sacrifice of Christ vvrought vpon the Crosse would giue to all that beleeue forgiuenesse of sinnes and euerlasting life Now the world of God may fitly be resembled to writtings and euidences and the Sacraments to seales which the Lord alone setteth to his owne letters They are as a visible Sermon preaching vnto vs most liuely the promises of God that as the vvord we hear doth edifie and instruct the minde by the outward eares so doth the Sacraments by the eyes other senses First then that we may vnderstand the doctrine and nature os the Sacraments we are to consider what the word Sacraments haue in common and how they agree one with another then what they haue peculiar and proper each to other and how they differ one from an other The agreement betweene them standeth in these points First both are ofGod and instruments which the holy ghost vseth to this end to make vs more and more one with Christ and partakers of saluation 〈◊〉 that God needeth them or that he is tyed vnto them for as he can nourish without meate and drinke so he can saue without word or Sacraments but because we neede them he vseth them when he will and as often as it pleaseth him The same which is published and promised by the word of God is signified and sealed by the Sacraments For they are not a deliuering of new promises and
declare the couenaut of God to pray for his blessing promised vpon his owne ordinance to giue thankes for the blessed worke of our redemption to offer giue and deliuer a right the creatures so sanctified in baptisme to sprinkle with water and washe the body to be baptized and in the Lords Supper to deliuer the bread to be eaten and the wine to be drunke to the spirituall nourishment of the Church So then the minister ought not to refuse to baptize such as are brought vnto him Shall the seruant refuse to do the worke of his maister Or if the Lord keeper of the kings broad seale should proudly and presumpteously disdame to set the seale to the Princes letters patents were he not well worthy to be displaced and remoued So if the minister through enuy or hatred or any other sinister affection shall refuse to put the seale to the Lords Couenant and hinder little children from comming to Christ he deserueth iustly to be displaced and to beare office no longer in the citty of God but to be remoued for his contempt as Salomon put downe Abiathar Secondly is it a necessary point of the Sacrament that it be ministred by a minister Then it condemneth 〈◊〉 those that put these seales into a wrong hand and all 〈◊〉 persons that violently rush vpon this calling and take vp on them to meddle with the administration of the Sacraments with vnwashen hands seeing the dispensation of the word and Sacraments is so linked annexed and ioyned together by God that a deniall of licence to do the one is a deniall to do the other and contrary wise the license to one is license to the other Christ neuer gaue to priuate persons any such commaundement he neuer committed to them any such ossice hee neuer commended to their care these holy actions he neuer called them to this honor he neuer laid vpon them this charge and therefore they haue no parte nor fellowship in this businesse If notwithstanding these restrainings of authority from them they wil runne and rush forward where they should hang backward their sinne lieth at the doore their punishment hastneth and their iudgement sleepeth not Lastly if the minister be an outward part of the Sacrament we must beware and take heed we ascribe not to the minister that which is proper to Christ and so rob him of the honour due vnto his name The minister may offer the signe he cannot bestow the thing signified he may baptize the body he cannot clense the soule he may deliuer the bread and wine he cannot giue the body and blood of Christ Iohn may wash with water he cannot giue the spirit Man indeede pronounceth the word but God sealeth vp his grace in the heart man sprinkleth the body with water but God maketh cleane the soule by the blood of Christ man may take away the filth of the flesh but Christ must purge the conscience from dead workes who is that blessed lambe of God that taketh away the sinnes of the world For as Paule planteth and Apollos watereth but God 〈◊〉 the increase so the minister offereth the element and outward signe but God giueth the heauenly grace It belongeth to the minister to handle the external part it belongeth as a peculiar dignity to Christ to bestow grace to giue saith regeneration and forgiuenesse of sinnes and to baptize with the Holy-ghost This truth Iohn 〈◊〉 I baptize with water but one commeth after me who is mightier then I he shall baptize you with the Holy-ghost Where we see he maketh a flat opposition betweene himselfe and Christ betweene his baptisme and the baptisme of Christ. As on the one side we must take heede of the contempt of him that teacheth and ministreth the Sacramentes because the contempt of the word and Sacraments doth necessarily follow the contempt of his person so we must beware we attribute or giue not to him more then his right least the power of the word and force of the Sacramentes be attributed to his person wherby men spoile themselues of the fruite of them both This was it wherein the Corinthians offended when they said I am Pauls I am Apollos I am Cephas I am Christs Wherefore to keepe a golden meane between too much and too little we must do as if a prince should send vs some present by one of the meanest messengers of his house we would receiue him fauorably and entertaine him honorably for the gifts sake which he bringeth vnto vs but the guift it selfe we would receiue for the kings sake from whom it was sent So it becommeth euery one of vs to do God hath committed to his messengers and ministers the word of reconciliation we must haue them in singular loue for their workes sake that labour among vs but the word and Sacramentes we must receiue for the Lords sake from whom they come Thus much of the first outward part to wit theminister Chap. 5. Of the second outward part of a sacrament THe second outward part of a Sacrament is the word necessarily required to the substance of a Sacrament for the word is added and ioyned to the element and there is made a Sacrament This sacramentall word is the word of institution which God in each Sacrament hath after a speciall manner set downe consisting partly of a commaundement by which Christ appointeth the administration of Sacramēts and partly of a promise annexed whereby God ordaineth that the outward elements shal be instruments and seales of his graces As for example when Christ saith Go teach al nations baptize them there is a commaundement to warrant the vse and practise of Baptisme the promise likewise is in the next words Into the name of the father and of the sonne and of the holy-ghost So touching the other Sacrament of his supper when he saith Take ye eate ye drinke ye do this in remembrance of me Ioe there is the commaundement cōmaunding the continual vse therof vntil the second comming of christ the promise is this is my body which is giuē for you this is my blood of the new Testament shed for you for many for remission of sins Whatsoeuer signs of holy things god gaue to strengthen the faith of his childrē we may see and descern that god alwaies added the worde to the seale the voice to the signe and doctrine to the sight so that when the signe was seene the word was heard When one of the Seraphims beating an hot coale in his hand which he had taken from the alter touched the mouth of the prophet he said Lo this hath touched thy lips and thine iniquity shall be taken away and thy sinnes shall be purged Now we know a coale hath not power and force to take away sinne but the word vttered by the Angell did assure him that he should be purged by the holy ghost which was signified by the 〈◊〉 Againe when Christ gaue to his disciples
knoweth the thinges of a man saue the spirit of man which is within him Furthermor were not this harde dealing and extream cruelty in God to hang the saluation of men vpon the pleasure of the minister whereby our faith and saluation shall alwaies be doubtfull and should it not be vniust in God to make the euill of the minister to hurt the receiuer To draw to an end of this question the aduersaries themselues confesse that the church cannot iudge of thinges that are inward whereupon we fiame this reason If the church cannot iudge of things inward then it cannot iudge of the intent of the minister but they confesse it cannot iudge of inward things therefore not of the intent of the minister and consequently although they be present at the action they remained doubtful of consecration Wherefore Bellarmine foreseeing the inconuenience and absurdity of this vnreasonable and vncomfortable assertion confesseth that if one of their masse-priests in his ministration intend to do as the church of Geneua doth it suffic eth to make a Sacrament effectuall and of sorce This is the confession of a knowne and sworne enemy Whereby we see that howsoeuer they say we haue no ministers no ordination no consecration no church that our sacraments are no better then the feasts of Ceres and Bacchus and lay many false accusations to our charge that the Supper of the Lord with vs is no Sacrament but a bare signe without grace without effect without vertue yet they are constrained to confesse and yeald thus farre that if a Masse-munger purpose to do as the reformed churches do his doing is effectuall and the Sacrament is good The effect of this point is this that if we desire to be comforted and assured of Gods fauour when we come to his supper wee must not hang the profit of his ordinances vpon the weake and vnstable foundation of Popish intentions Thus much of consecration CHAP. 9. Of the first inward part of a Sacrament THe outward parts of a Sacrament haue hitherto beene declared by a diligent perfourmance whereof consecration is performed now the inward parts follow to bee considered and handled of vs in which the very soule and life of the Sacraments consisteth For the outward partes profit nothing without these as the word profiteth nothing except the inward and true husbandman giue the increase according to the Apostles words He that planteth and he that watereth is nothing but God that giueth the increase so the force of the Sacramentes is to be looked for from the creator that did institute them Peter saith Baptisme doth saue vs but he addeth not Whereby the filth of the flesh is washed away but in that a good conscience maketh request to God So the Apostle Paule teacheth that Bodily exercise profiteth little but Godlinesse is profitable to all thinges so the outward signes profiteth little but the inward parts being applyed and receiued are profitable to all things Behold the creatures which God vseth as instruments of his mercy toward vs the Sunne the Moone the Starres fire water herbes and such like wee ought not to put any confidence in them nor admire them as first and chiefe causes of any benefits So our trust ought not to be in the outward signes though ordained of God as holy helps vnto vs which were to conucie his glory to them but our faith must be lifted vp to God being the author of the Sacramentes and the creator of all thinges The inward parts of a Sacrament are such inuisible and heauenly thinges as are signified vnder the earthly and outward parts We heard before the outward partes of a Sacrament to be these the minister the word the signe and the receiuer so the inward are foure in number answerable to the outward to wit 1. God the father second the spirit 3. Christ. 4. the faithfull Now there is a notable proportion and worthy agreement betweene the outward and the inwarrd partes these resembling each other as one face answeareth another in the waters For euen as the minister by the word offereth and applyeth visibly the outward element and signe to the body of the receiuer So GOD the father by the spirit offereth and applyeth IESVS CHRIST inuisibly to the faithfull receiuer This is the resemblance and likenesse betweene the externall and internal parts whereby we see that God the father is represented by the Minister the spirit by the word christ by the outward element and the faithful receiuer by the outward receiuing The first inward part is god the father osfering and applying Christ and his sauing graces to the faithfull The minister offereth and deliuereth the outward signes to the receiuers and can go no further herein he representeth God the father who offereth Christ to all albeit the reprobate receiue him not He doth not dally and deale falsly with vs but truely offereth in the sacramentes Christ with all his giftes and benefits if we haue handes to receiue him he is giuen to vs. The vse of this doctrin is first of al to distinguish between God and the minister the outward signes are giuen by the hands of the Minister whether he be good or euill but the truth and substance of the sacraments is giuen by God the father Whosoeuer confoundeth these partes and workes robbeth God of his glory depriueth himselfe of the grace of Christ offered and maketh flesh his arme Wherefore as the workes of God and of the Minister are distinct so must these parts remaine distinguished howsoeuer to the faithfull they are not separated and sundred as in the publishing and preaching of the gospel the Minister speaketh vnto the outward man and the sound thereof entreth into the care but it is God that openeth the hart and speaketh to the conscience of the faithfull hearer Secondly it serueth to strengthen our faith and help our weakenes when we come to the sacrament So often as we see the ministers of God appointed by him deliuering the signes and setting them a part to their ends for which they were ordaind we must behold with the eye of faith god the father offering his sonne to those that can receiue him For if wee come aright we may assure our owne heartes that what the Minister doth outwardly the same the sather performeth inwardely then which there cannot be a greater comfort Let vs therefore behold with our eyes the Sacramentall rites let vs heare the promises that God maketh vnto vs God the father wil verifie them who hath sealed vp his sonne vnto vs. My father giueth you that bread from 〈◊〉 He will as surely giue Christ as the minister deliuereth the bread and wine Albeit the sacraments should be ministred by some hypocrite and wicked man yet they haue as much force and as a great efficacy as if they were ministred by faithfull and godly men The vertue of the sacramentes hangeth vpon the minister no more then the goodnesse of
and Sapphira his wife being in the number of Disciples wer no doubt baptized of the Apostles and had also receiued ofttimes the Lordes supper yet they continued in their wickednes lyinge and hypocrisie the sacrament did not take away their wickednes nor giue them a iustifying and sauing faithe which purifieth the hart by repentance and woorketh newe obedience in the soule The like we haue said of Simon the sorcerer who albeit he were baptized yet remained in the gall of bitternes and in the bond of iniquity Wherefore the Apostle teacheth that the worde profited not because it was not mingled with faith in those that heard it If the signes be receiued without faith they hurt not that Gods giftes and ordinances hurt of themselues but not being receiued aright they hurt through our sin and default As the worde not receiued by faith is an empty sound without force so the sacrament is an vnprofitable and a naked shew without substance Wherefore the Sacraments in regard of the vnbeleeuers and vngodly are no Sacraments to them because to them they are not seales of the righteousnesse of faith True it is they remaine Sacraments in respect of God who offereth his owne sonne but they lose their strength and force toward the vnfaithfull that do abuse and contemne them as the Apostle expresly teacheth Circumcision verilyts profitable if thou keepe the law but if thou be a transgressor of the law thy circumcision is become vncircumcision the same Apostle speaketh of such as vsed the Lords Supper without true godlinesse and due preparation saith This is not to eate the Lords Supper denying that to be which was not done as it ought to be Wherefore seeing the right vse of the Sacraments is when such as are truely conuerted vse them aright we learne diuerse instructions that flow follow from hence First that the reprobate though God offer the whole Sacrament to them doe receiue the signes alone without the things signified they haue the bare title without the thing the vanishing shadow without the body the outward letter without the spirit the empty box without the oyntment and the creature without the creator They are washed with the element of water but not with the grace of regeneration They eate the bread and drink the wine but they are not partakers of the body and blood of Christ Iesus to saluation They eate the bread of the Lord but they eate not the bread and the Lord because the signe without the right and holy vse thereof is not an auailable Sacrament to the receiuer of it Wee see therefore the wicked partake not CHRIST although they partake the signes of Christ as they that found his clothes but missed his body Secondly we see heereby that the elect ordained to eternall life but not yet called and conuerted to the Lord to the obedience of his will though they come often to the sacraments yet do in like manner receiue the bare signes without the things signified because as yet they want faith and repentance What then Do they nothing differ from the reprobates In this they differ not for the present time from the reprobate Not with standing that receiuing of the Sacrament which for the time present was vnfruitfull and vnprofitable shall after in them haue his good effect as the corne that lieth long couered in the earth at the length doth come vp and florish For the Sacrament receiued before a mans conuersion is afterward to the beleeuer and penitent sinner ratified and so becommeth profitable wherby the vse of the Sacrament which before was vtterly voide and vnlawfull doth then become lawfull and comfortable as we see in the word heard without fruit faith by an vnbeleeuer is made a word of saluation afterward when he is conuerted Lastly the elect already conuerted and sanctified by the spirit of God do to their profit comfort and saluation receiue both the signe and the thing signified together yet so as that for their vnworthy receiuing thereof which hapneth through their manifold infirmities and often relapses into sin they are subiect to temporall punishments for the destruction of the flesh that the spirit may be saued in the day of the Lord Iesus For this cause many are licke and weak among you and many sleeps for if we would iudge our selues we should not be iudged of the Lord. Where the Apostle teacheth that God brought a iudgement vpon his owne house and punished this church with weakenes sicknesse and death it selfe for their vnreuerent vnworthy and disordered receiuing of the Lords Supper Although many among them no doubt were elected and all of them professed the Gospel of the kingdome yet god visited their want of preparation reuerence with diuerse diseases and great mortality according to the threatning annexed to the law If ye will not obey me nor do all these comcaundements if ye shall dispise mine ordinances or your soule abhor my lawes then wil I do this vnto you I wil appoint ouer youfearfulnes a consumption and the burning ague to consume the eies and to make the heart heauy And if ye walke stubbornly against me and will not obey me I wil then bring seauen times moe plagues vpon you according to your sinnes Wherefore when we haue receiued grace to beleeue and haue tasted the first-fruites of the spirit to the comfort of our soules we must not be puffed vp in our knowledge we must not grow secure but stir vp the giftes of God in vs when they begin to wax faint let vs seek to preuent his iudgments before they com which we may do by iudging our selus by making inquiry into our own waies and by searching the reines of our hartes with purpose to condemne all ignorance error security and vngodlinesse and as it were to take punishment of our selues then this would follow thereupon we should not be iudged and punished of the Lord. This then is the remedy to avoid the sin of vnworthy receiuing A man thus visited with sicknes weakenesse and diuerse kinds of diseases and smitten with the stroke of Gods own hand cannot possibly be restored by any creature in heauen or earth yet behold the Lord hath not left vs without meanes to remoue them and take them away to wit by taking away the cause that we may remoue the effects The cause of these punishmentes is taken away by iudging our selues Now a man in iudging of himselfe must performe foure things 1. he must examine himselfe of his sinnes 2. he must confesse them and himselfe to be guilty as the poore prisoner that standeth at the bar No denying of the fact no defending of the fault no hiding of the offence no iustifieng of our person can procure our pardon the way to haue for giuenes is to acknowledge our own wickednes 3. he must condemn himselfe and giue sentence against himself without partiality 4. he must plead pardon for
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
condemneth those that speake euill of men as too precise too nise too pure for their profession because they run not into the same excesse of ryot with others These are not too precise but such as scoffe at al profession are too prophane It is good to be earnest in the matters of god prouided that our zeale be tempered with discretion and all Newtets be odious to God as it is said to the Church of the Laodiceans I knowe thy workes that thou art neither cold nor hot I woulde thou werest colde or hotte therefore because thou art Luke warme and neither colde nor hot it shall come to passe that I shall spew thee out of my mouth Wherefore let vs not be discouraged in wel-doing but walking through good report and euill report let vs remember that as christ is our Lord and master so our profession and the sacraments are our badges Lastly we see what our estate and condition is that we are not our owne but are subiect to Christ to serue him For we do beare his badge then he is our maister If he bee our Maister where is the feare and reuerence due vnto him Is it not meet we shoulde shewe our selues thankefull for so great mercies and gifts Were it not intollerable vnthankefulnes and vnsufferable pride for any man to wear the cognizance of another and yet to scorne his seruice and deny him duty Might not one worthily check and controul him as Christ did the 〈◊〉 who vnwillingly paid such taxes and tributes as were laid vpon them Hee called for a penny said unto them Whose image and superscription is this They said vnto him Caesars He ansuered Giue therefore to Caesar the things that are Caesars and giue to God the thinges that are Gods So likewise might one say fitly whose badge wearest thou whose Armes bearest thou on thysleeue Doth not this put thee in mind of thy state and condition and of the seruice and honor thou owest thy Maister In like manner may it be said to vs whose badge bearest thou Is it not Christes we are not therefore our owne men as the Apostle reasoneth and concludeth 1. Cor. 6. Know yee not that your bodie is the temple of the Holy-ghost which is in you whome ye haue of God and ye are not your owne For you are bought with a price therfore glorifie God in your body in your spirit for they are Gods So many therefore as come without knowledge and true repentance break their faith giuen to Christ and betray the body of christ as much as in them lyeth Wherefore to the right vse and partaking of the sacraments there is required the knowledge of god in three persons especialy of the persō of christ perfect God and perfect man and of his three offices to saue his people to be their Priest perfectly by his sacrifice to reconcile and iustifie them to be their king by the gouernement of his church to kill sin in them to sanctifie them to be their teacher to instruct them in the wil of his heauēly father After these is required true faith and earnest repentance otherwise we cannot receiue christ in the sacraments Put food into the mouth of a dead man it cannot nourish him so if one that is vnworthy and vnfit lying dead rotting in his sin do come to the sacramēts certainly they do not giue him life and worthines but such a one doth lade himselfe with a greater burden of sin and punishment Whosoeuer shall eat this bread and drinke the cup of the Lord vnworthily shall be guiltie of the bodie and blood of the Lorde he eateth and drinketh his 〈◊〉 iudgement because he discerneth not the Lords bodie Chap 16. Of the number of Sacraments HItherto we haue spoken of the chiefe vses of the sacraments now we are come to speake of the number of sacraments according as we take the name and haue declared the nature of them Let vs see then howe manie such visible signes and seales of spirituall grace in the new testament were iustituted of God to set forth the benefits of christ for the continuall vse of the church Many liue in the bosom of the church hear the word come to publick praier take themselus to be goodly christians offer themselues to the lordes table and are made partakers of the Sacrament who yet are ignorant how many sacraments ther are what they are None almost so simple but can number his sheep and cattel he knoweth their marks he knoweth their differences but aske him how many commaundements of the law how many Articles of faith how many petitions of the Lords prayer or how many Sacraments of the New Testament he can answere nothing Such haue their wits wholly exercised on the world and on wordly things which iustle out religion the knoledge of heauenly things If we haue eares to heare let vs heare what is the faith os the Church in this point grounded vpon the infallible rule and rocke of the word of God The sacraments of the church ordained by Christ to assure our communion with him are onely two baptisme whereby we are receiued into the couenant of God in steed of circumcision and the Lordes supper whereby we are nourished maintained and retained therein insteed of the Passeouer For albeit the couenant be but one yet the seales there of are two to assure vs that by vnion with Christ we are regenerated and shall be nourished to eternall life He hath deliuered vs a few sacraments insteade of many he coulde haue instituted moe if he had thought it good for the benefit of the Church These are as it were the two eies wherby we see and behold the promises of God These are as the two hands whereby we after a sort do handle Christ crucified and lay hold on the graces of saluation Christ hath appointed no mo sacraments he hath laide on vs an easie yoke and a light burden That these two are the onely sacraments of the new testament may appear by these few reasons following First christ taught no more to his Apostles the Apostles deliuered no mo to the churches the churches embraced no moe for many yeares When the Lord Iesus liued on the earth he instituted baptisme by the ministery of Iohn baptist who as he was sent to prepare the harts of the people so he preached the baptisme of repentance Afterward the Lord Iesus established it with his owne mouth in the commission giuen to his disciples he appointed and himself first administred his last supper in remembrance of his deth vntil his 2. comming againe with power and great glory These two true sacraments of the church to wit baptisme and the lords supper were instituted and warranted by the mouth of christ himselfe and none other beside these These we receiue because christ ordained them other we receiue not because he ordained them not Secondly the Apostle Paule admonisheth the
in baptizing againe or being baptized againe And ch 19. 4. 5. the disciples which were baptized and had not receiued the gifts of the Holy-ghost Paule instructed further in the doctrine of Christ and doth not rebaptize them but laieth his hands vpon them and they receiue the visible gifts of the holy ghost The reason is plain against rebaptization because it signifieth and sealeth vp our once being born again our once setting and setling into the body of christ and our spiritual mariage once with him who is the spirituall husband of his Church Wherby we see that such as haue beene baptized by heretikers or other wicked ministers are not to be rebaptized It came in place of circumcision but none wer twice circumcised therfore none to be twice baptized Again it is a Sacra that representeth our spiritual incorporatiō into the church but it is sufficiēt once to be ingrasted cōsequently sufficient haue it once administred This error of rebaptizing arose vpon a corrupt vnderstanding and interpretation of the place Act. 19. When they heard it they were baptized in the name of the Lord Iesus The difficulty of this place is taken away if wee consider they be the words of Paule continuing his speech of Iohns baptisme not of Luke declaring what Paule did But of this place we shall haue better and fitter occasion to speake farther in the chapter following where it is at large expounded Furthermore if baptisme be administred once for euer it sheweth that he which commeth to Christ once truely and indeed shall neuer be cast away whom Christ Iesus loueth once he loueth for euer because his graces and giftes are without repentance What shall seperate vs from Christ when we are by his working adioyned vnto him Wherefore this outwarde washing being not often repeated but once onely vsed doth effectually seale vp our once ioyning to God who hath made an euer lasting couenant with vs he shall neuer turne away from vs to do vs good we shall bee his people and he will be our God for euer Indeede if we could cleane fall away from the grace of God we shoulde haue another regeneration and another baptizing to be the seale thereof but because we are built vpon the brazen pillar of Gods election the gates of hell shall not preualle against vs for this foundation remaineth sure and hath this seale The Lord knoweth who are his This appeareth in Dauid Psal. 51. He desireth to haue a cleane hart be prayeth that the holy spirit be not taken from him thereby declaring that the spirit was within him and that hee had a sensible feeling thereof howsoeuer the flesh for a season had gotten the vpperhande Heere then is a great comfort sealed to all Christians in all tentations against al the tetrours and feares of conscience where with they are ready to be swalowed vp and ouerwhelmed This must strengthen and stay vs vp that although we may fall greevously yet we shall not fall finally from the state of grace He that is once a sound and liuely member of Christ can neuer be wholly cut off True it is sinne may lesson our coniunction and weaken our comunion with christ but if we be truely in him the band shall neuer be dissolued we shall neuer be wholly seuered and fall from him as 1 10. 2. They went out from vs but they wer not of vs for if they had bin of vs they should haue continued with vs but this commeth to passe that it might appeare that they are not all of vs. Now if any man by falling into sinne were totally seperated from Christ for a time surely in his recouery and rising from sinne he were to be baptized the second time for baptisme is the Sacrament initiation and ingrafting into Christ and an vniuersall falling would require a new ingrafting But it were most absurd to say we should be as often baptized as we fall into sin and therefore howsoeuer Satan may buffet molest tempt and wound vs greeuously yet he can neuer ouermaister vs wholy and ouercome vs finally as the Apostle declareth 1 Ioh. 3. Whosoeuer is borne of God committeth not sinne for his seed remaineth in him neither can he sinne because he is borne of God This assurance of our standing for euer in the couenant is the roote of all courage and comfort in trials and tentations it helpeth vs to fight manfully against sinne it preserueth vs from securitie it nourisheth vs in good works it increaseth in vs a care to please god and lastly it confuteth the popish fancie of the forged sacrament of penance wherby they say a Christian being cleane fallen from grace is restored finding no comfort in his baptisme wheras the true beleeuer neuer falleth finally from faith neither needeth an outwarde seale to assure his pertaining to Gods fauour and loue Indeed euery christian that is fallen through infirmity must rise vp repent vnfainedly and shew foorth the fruites thereof yet the force and strength of his baptism is not lost the fruit and comfort thereof remaineth for euer and is extended as well to the time to come as to the time that is past So many therefore as asfirme that the faithfull in thoir falles haue remedie in penance but no comfort by their baptism do set vp themselues magnifieng their owne dreames and deuises aboue the holy ordinances of God The fourth part of the former description of Baptisme is the forme of baptizing into the name of the father of the son and of the Holi-ghost This teacheth that whosoeuer is baptized hath made a solemn promise to confesse and professe the Christian religion to be the seruaunt of Christ to fight his battelles vnder his banner against all the enemies of his faith and saluation against sinne against Satan against the world he hath vowed to renounce the workes of the flesh and to serue the true God So often then as we are present at the administration thereof we must consider the couenant into which wee are entred which we made in the presence of men and Angels which we are bound to keepe for euer Wherefore let vs learne daily to die vnto sin and follow a new life by the grace of sanctification Secondly this form of administration teacheth vs to assure our own harts of God protection and defence as a wife doth of her husbands tuition and preseruation of her from al daungers Let vs looke for life saluation gouernment and nourishment from him alone in Christ For as he calleth vs from the fellowship of Satan of sin and of the worldto haue felowship with himselfe so he promiseth to be our aide and defence in time of neede on whom we are in euery estate and condition to depend The last part of the description sheweth The inward clensing of the soule by the blood of Christ. This teacheth that they abuse baptism that in the outward work seeke remission of sins as though the force
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
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
made vs Kings and Priestes vnto GOD euen his father And Col. 1 14 the A postle saith In him wee haue redemption by his bloode that is forgiuenesse of sinnes Againe when wee see with our bodily eyes the Water poured vpon the body of the baptized we must behold and consider with the eyes of faith the blotting out of all our sinnes as well originall as actuall as well after baptisme as before baptisme by the pretious blood of Christ that wee may assure our selues it is no idle action For wee must not behold the Sacramentall rites as certaine dombe gestures or stage-like shewes without substance and signification but wee must make them serue to further our faith and edification Lastly it teacheth vs not to be led by the outward senses to measure the truth or to iudge of the substance of baptilme by the outward signe and visible partes but to haue our faith fixed on Christ crucified on the Crosse and signified in baptisme The infidell seeing children solemnely baptized in the name of the father of the sonne and of the Holy-ghost will rashly and ignorantly coniesture nothing to bee there but naked rites and bare Water but the faithfull and true Christian doth beholde the washing of the soule and clensing of the heart by the dearest blood of Christ. So in the Lordes Supper to the vnbeleeuer appeareth nothing but Bread and Wine because we see with our eies wee receiue 〈◊〉 our handes wee tast with our mouth no more but the beleeuer knoweth that together with these signes GOD the father offereth the body and blood of his Sonne to bee spiritually receiued and digested Euen as he that is vnlettered and vnlearned if hee looke vpon the face of a booke beholdeth onely blacke coulours and spottes vppon the Paper seeth certaine figures and charusters of Letters differing each from other but cannot read the writing or comprehende the meaning but hee that hath learned his Letters and is able to reade them reapeth greate profit and instruction thereby So is it in the 〈◊〉 Hee that resteth in the outward signe deceiueth himselfe but hee that respecteth the thinge signified receiueth the profit and aduantage The Crosse of CHRIST and preaching of the Gospell are a stumbling blocke to the Iewes and foolishnesse to the Gracians For the infidell hearing that christ was crucified and nailed vpon the crosse is offended at him accounting it a foolish weak means to saue mankind that life should spring out of death glory come out of shame power proceed out of weakenesse and triumphant victory arise out of his contemptible sufferings but the faithfull soule acknowledgeth in this mystery of Godlinesle the high hand and vnsearchable wisedome of God It may seeme ridiculous vnto some men that God should require circumcision of Abraham and of his houshold young and old bond and free maister and seruants to vncouer all their shames and to open the hidden partes of nature yet Abraham submitttd himselfe to the ordinance of God Naamaen the Syrian thought it a toyish precept prescript when he was bidden to wash himselfe 7. times in Iordin hauing many riuers in his owne countrey as good as that yet by obeying the prophet he was clensed of his Leprosie The inhabitants of Iericho scorned Ioshua and the men of Israell when they saw them compasse their Citty strong and walled and to blow with their Rammes hornes yet by this weake meanes the wall fel downe the enemies were destroyed the citty was sacked and the people of God 〈◊〉 Christ seeing a blinde man and willing to heale him he spat on the ground and made clay of spittle and annoynted the eies of the blinde with the clay and said vnto him Go wash in the poole of Siloam he obeyed he went he washed he returned seeing Thus doth God by simple base and weake things oftentimes confound the mighty strong and wise of the world that no flesh should reioyce in his presence and crosseth all the high conceites and proud imaginations of mans wil and wit Wherefore we must not follow our owne vnderstanding nor measure the matters of God by the crooked rule of our carnall reason Whosoeuer will yeald obedience to God must deny himselfe and renounce his own wisedome and become a foole that he may be wise in God as 1 cor 3 Let no man deceiue himselfe if any man among you seeme to bec wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God Thus we see that in the Sacramentes we must vnderstand more then we see and beleeue more then we can behold Such 〈◊〉 are without knowledge and faith 〈◊〉 no more of baptisme then the bodily eie directeth them vnto but the faithfull conceiue the blood of Christ to be offered to 〈◊〉 the soule and conscience from all sinn as the riuer watered the garden of Eden Chap. 11. Of the foruth inward part of baptisme THe last inward part of baptisme is the soule clensed most liuely represented by the body that is washed For as the outward receiuer giueth his body to be washed so the saithfull receiuer doth consecrate himselfe to God with ioy and forsake the flesh the world and the diuill and feeleth the inward washing of the spirit as Tit. 3 5 According to his mercy he saued vs by the washing of the new birth and the renewing of the Holy-ghost And the same Apostle Eph. 5. Christ gaue himselfe for the church that he might sanctifie it and clense it by washing of water through the word that he might make it vnto himselfe a glorious church not hauing spot or wrinkle Wherefore this outward washing of the body commaunded by Christ fignifieth vnto me that I am no lesse assuredly clensed in his blood by the working of his spirit from the spottes of my soule that is from all my sinnes then I am outwardlie washed by water whereby the staines of the body vse to be washed away and it bindeth vs that we ought euer afterward by our workes and deeds to declare newnes of life and fruites of repentance Let vs now come to the vses of this last part of baptisme Doth the washing of the body represent the clensing of the soule And doth the soking vp of the filthines of the flesh signifie the remouing of the remnants of rebellion Then we are all by nature vnwise vncleane 〈◊〉 vnregerate vnholy disobedient disordered deceiuing and being deceiued we are the vessels of wrath the children of death the bond-slaues of Sathan the heires of damnation we haue our part and portion in the offence of Adam as Rom. 5. By one man sinne entred into the world and ch 7. I see another law in my members rebelling against the law of my minde and leading me captiue vnto the law of sinne which is in my members O wretched man that I am who shall deliuer me from the body of
this death Heereunto also commeth that which the Euangelist setteth downe in the conference betweene Christ and Nicodemes Ioh. 3 That which is borne of flesh is flesh and that which is borne of the spirit is spirit marueil not that I said vnto thee ye must be borne againe For this cause are infants baptized because they are conceiued in sinne and borne in iniquity and cannot become spirituall but by a new birth wrought by the spirit which is sealed vp by the water in baptisme Againe this serueth to strengthen our faith when we behold the outward washing pouring out of the water and baptizing of the body it assureth the inward clensing of the soule by the blood of Christ offered to all and receiued of those that are elected to eternall saluation This then is the right and holy vse of baptisme Doest thou feele inwardly in thine heart that through the corruption of thy nature and strength of concupiscence thou art moued tempted and prouoked to commit sinne And doest thou feele thy selfe ready to yeald to Satan and so to fall from God into euill Beginne to haue some holy meditation of that solemne vow which thou madest to God in baptisme when thou didest consecrate and giue vp thy selfe wholly to his seruice and didest renounce obedience to the suggestions of Satan to the allurements of the world and to the corruptions of the flesh For baptisme is the Christian mans ensigne giuen of God to vs that we should fight as it were vnder it against all the enemies of our saluation and ouercome It is the badge and bannerofour captaine that wee shrouding our selues vnder his colours should not cowardly turne our back in the skirmish but coragiously looke the enemy in the face nay tread him vnder our feete for euer Moreouer hast thou through weakenes and infinnity 〈◊〉 once or twice into some sin to the dishonour of thy god to the wounding of thine own conscience to the slander of the gospel or to the scandal offence of thy weak brother haue recourse to thy baptisme as vnto a board after shipwracke as vnto a medicine after sicknesse as vnto a plaister after wounding or as vnto a staffe after falling that thou maiest receiue strength courage and comfort to thy soule For albeit baptisme be once only administred for the reasons before alleged chap 1. of this present booke yet it being once deliuered and receiued testifieth that all our sinnes past present and to come are washed away and shal be forgiuen The fruite or efficacy of the Sacraments is not to be restrained and tyed to the present time of receiuing but extendeth it selfe to the whole course of our life afterward And thus much of the fourth part of baptisme Chap. 12. Of the first vse of baptisme HItherto we haue handled the parts of baptisme both outward and inward now let vs proceed to the vses the last point to be obserued in this Sacrament The vses of baptisme are in number three first to shew our planting ingrafting and incorporating into the body of christ secondly to seale vp the remission and forgiuenesse of all our sinnes thirdly to teach vs to dye vnto sinne and liue vnto righteousnesse and true sanctification These endes appeare euidently by the wordes of the Apostle Rom. 6. Know ye not that al we which haue been baptized into IESVS CHRIST haue beene baptized into his death We are buried then with him by baptisme into his death that like as CHRIST was raised vppe from the dead to the glory of the father so wee also should walke in newnesse of life For if we be planted with him to the similitude of his death euen so shall wee be to the similitude of his resurrection knowing this that our olde Man is crucified with him that the body of sin might be destroyed that henceforth we should not serue sinne In this place the Apostle setteth before vs the former ends of baptisme expressely Touching the first vse he sheweth that by it is signified and sealed our vniting setting and inserting into the body of Christ to remaine in him soreuer as braunches in the vine as 1 Cor 12. By one spirit we are all baptized into one body whether we be bonde or free where he teacheth that by baptisme wee become one body with Christ. And Gal. 3 All ye that are baptized into Christ haue put on Christ. This coniunction with Christ is not bodily or naturall it is not by bāds in the flesh it is not by neernes of blood sor such as we see may be seprated as the father from the son the husband from the wife the brother from the sister but this is wholy mysticall and spirituall aboue reason and aboue sence because it is wrought not by natural waies as by ioynts sinnews arteries ligamentes and such like but by spirituall meanes to wit by the power of the spirit and by vertue of faith he sendeth downe his spirit we send vp our faith First he must send downe his spirit because all goodnes is of him Indeed we loue him but it is because he loued vs first giuing vs the spirit of adoption to cry Abba father Indeed we come vnto Christ to be eased and refreshed as he commandeth but it is because the father draweth vs. Indeed we perseuer in faith and loue but this is because he perseuereth in louing of us Indeed we repent and turn vnto God but this is because he taketh away our stonye hart and giueth vnto vs an hart of flesh Secondly as he putteth his spirit within vs so the faith mounteth vp to the heauens and apprehendeth Christ sitting at the right hand of the father And thus his spirit discending our faith ascending and both of them ioyninge the members to the heade the braunches to the vine vs to Christ being once engrafted wee are neuer sepetated as Ioh. 15. He that abideth in mee and I in him the same bringeth foorth much fruite for without me ye can doe nothing If a man abide not in mee he is cast foorth as a braunch and withereth and men gather them and cast them into the fire and they burne No man can be partaker of Christs benefits to saluation which is not made one with him As a Woman cannot be partaker of the riches and honor of some great man and haue interest in his person except she be ioyned to him in mariage that they become one body and one flesh and as the members cannot draw life from the head except they be ioyned with it so there is no partaking of Christ except thete be an vnion and communion with him as himselfe teacheth vs Ioh. 6. Verily verily I say vnto you except ye eat the flesh of the sonne of man and drinke his blood ye haue no life in you If Christ be present to vs life and all things accompanying saluation are present to vs. If christ be absent from vs death is present wrathlyeth
So the Prophet Ieremy saith Breake vppe your fallowe grounde and sowe not among thornes be circumcised to the Lorde and take away the fore-skinnes of yonr heartes ye men of Iudah and inhabitantes of Hierusalem least my wrath come foorthe like fire and burne but none can quench it because of the wickednes of your inuentions Circumcision was the thing wherin they bosted aboue althings it was their glory wheros they bragged to be a cirpeople peculiar to God Now the Prophets recall and reclaime them from trusting in outwarde signes and lying words that shall not profit and stirre them vp to confider the power and effect therof not to rest in cutting off a thin peece of skinne but to cut off quite and cleane their lusts and corruptions which rebell against the spirit This the Apostle teacheth euidently He is not a Iew which is one outward neither is that circumcision vvhich is outvvard in the flesh but he is a Ievv vvhich is one vvithin and the circumciston is of the hart in the spirit not in the Letter vvhose praise is not of men but of God The outward Letter is of no moment with God it must be the circumcision of the heart otherwise the circumcising of the flesh is nothing So if we woulde haue God to take vs for his people and heritage we must be all baptized in our hearts and our soules What will some say baptized in soule and in heart What is that Or how can this be Can the water wash the soule Surely the Water cast vppon our bodies is nothing if we haue not the truth of it As then the apostle Paule maketh a difference between inward circumcision of the spirit and outward circumcision of the letter insomuch that if they would haue the true circumcision indeed they must haue that which is within so is there a great difference between the baptism of the spirit and of the letter between that of the soul and the other of the body betweene that which is outwarde and that which is inward Whosoeuer would haue the true baptism indeed he must be clensed within repent of his Wickednesse mortifie his imaginations deny himselfe renounce his affections and offer vp his soule and body in sacrifice to God that he may renew and regenerate vs otherwise it is a certaine thinge we were neuer indeede and in truth baptized For as the Iewes were charged to be vncircumcised though the fore-skin of the flesh were cut off and so they were circumcised in body so we may in like maner be charged to be vnbaptized albeit we haue bin outwardly washed with water The Iewes chosen aboue all Nations to be the people of God were oftentimes condemned of forgery and fasehood for breaking the couenant of God and not answering to the truth thereof and were 〈◊〉 with the vncircumcisednesse of their heartes that they were worse then the heathen themselues a bastard broode witches children and vnworthy to be accounted Abrahams seede to the end they should bragge no more of their circumcision as Act. 7. Stephen a faithfull witnesse of God obiecteth against them Ye stiffe-necked and of vncircumcised heartes and eares ye haue alwaies resisted the Holy ghost as your fathers did so do you they shew the prophets which shewed before of the comming of that iust of whom ye are now the betrayers and murtherers where we see he discouereth their hypocrysie and setteth their sinnes before their faces telling them that as their fathers rebelled against god so the children followed their fathers footesteppes Do not these things concerne vs Though we haue not circumcision in action and practise belong they not to vs now a daies Yes euen to vs For we shall bee condemned for our vnclensed and vnsanctified heartes not answering to the truth of our baptisme For so much we profit by baptisme as we profit in mortification If then we be once baptized and washed with water we shall pay dearely for our desiling that sacred water which God hath appointed to so holy an vse True it is the water of it selfe is as nothing no other in substance and nature then that wherewith wee washe our hands but when once it is ioyned to the word and applyed to an holy end it is as it were an authenticall seale which God hath engrauen in it Now he that counterfaiteth the seale of a Prince shall hee not bee punished Behold baptisme is the seale of GOD which serueth not to seale conueyances of earthly possessions as house and landes but to assure vs that wee are called to the heauenly life and bringeth good assurance and warrant with it that we be washed from our sinnes by the blood of our Lorde I esus christ and borne again by his holy spirit Shall we break al and escape punished Let vs not then boast of our baptisme and Christianity to say oh we are baptized wee are christened we weare the badge of God these things these things I say will cost vs deere if we make not our baptisme auaileable to our selues and our owne soules by killing our corruptions for thereby we shew our selues like vnto the foole that maketh a vow and immediately after breaketh it Now although we professe the Gospell yet you shall finde a great number that knowe not this vse of baptisme neither wherto it auaileth nor to what endes it was ordained They cal it indeed their christend ome but are altogether ignorant of the nature therof are vnacquainted with the effect of it This will cost them decrely for abusing such a pledge-token at Gods hands seeing it is a meanes whereby we are vnited to our Lord Iesus christ and ingrafted into his death and resurrection Wherefore whereas many haue receiued baptisme in their infancy and haue liued 40. or 50. yeares in the world without knowing to what end they were baptized it had been better for them that they had beene borne dead or perished in their mothers wombe as as vntimely fruite then to haue vnhalowed so holy and precious a thing Thus of the third and last vse of baptisme as also of the parts thereof and generally touching this whole Sacrament The end of the second Booke THE THIRDE BOOKE of the lords Supper being Christs farwel-token to his church and a sweet pledge of his woonderfull kindnesse toward mankinde where in the truth of this Sacrament is manifested the parts are deliuered the vses are shewed the doctrine of the reformed Churches is cleered the errors of the church of Rome are euidently conuinced and the meanes set downe how euery one is to be prepared to the worthy receiuing thereof with fruite and comfort CHAP. 1. of the names and titles of this Sacrament together with the reasons and vses thereof IN the former Booke we haue spoken of baptisme the first sacrament of the church together with the partes and vses thereof Now we are to set downe the doctrine of the Lordes supper which is the second sacrament For after that God
hath brought vs into his Church by baptisme and made vs as it were of his houshold seruants then as a good father of the family he feedeth vs spiritually with the flesh of his sonne applying vnto vs the merit of his death and passion This sacrament of the body and blood of Christ is declared in the scripture by diuerse names to deliuer the nature thereof vnto vs. Sometimes it is called the communion as 1 Cor 10. The cup of blessing which we blesse is it not the communion of the blood of Christ The bread which wee breake is it not the communion of the body of Christ Sometimes it is called the Lords supper as 1 Cor. 11 20. When ye come together into one place this is not to eate the Lords supper Thirdly sometimes it is called the breaking of bread as Act. 2. 42. They continued in the Apostles doctrine and fellowship and breaking of bread and prayers and Chap. 20 7. The first day of the weeke the disciples being come together to breake bread Paule preached vnto them ready to depart on the morrow Fourthly sometimes it is called the table of the Lord as we see 1 Cor. 10 21. Ye cannot drinke the cup of the Lord and the cup of diuels ye cannot be partakers of the Lords table and of the table of deuils Moreouer we shall nothing offend if we cal it the testament or will of Christ This cup is the new testament in my blood this do as oft as ye drinke it in remembrance of me and our sauiour thus speaketh Math. 26 This is my blood of the new testament that is shed for many for the remission of sinnes These are the chiefe and principal names giuen to this Sacrament in the Scriptures I am not ignorant that the ancient fathers and times succeeding haue giuen vnto it other names and not vnfitly but my purpose being not so much to alle age the councels or doctors of the church as to instruct the simple and vnlearned I wil content my selfe with expounding such termes and titles as are penned in the word of God and pointed out by the spirit of God Now then let vs render the reasons of such names as this Sacrament is entituled withall It is called the communion because we haue a communion fellowship with Christ and he with vs both which are sealed vp the in this Sacrament It is called the Lords supper both because it was instituted by the Lord Iesus at is last supper which circumstance of time the church hath changed because therin is offered to vs a spiritual banket in which the faithful are spiritually fed and nourished It is called the breaking of bread both because this is a necessary action vsed of Christ not to be omitted and because it representeth the crucifieng of christ and tormenting of his body so that we should neuer be present at this significant ceremony but wee must call to remembrance the sorrowes and sufferings of CHRIST now if Christ were thus tormented for vs surely wee ought greatly to bee griped and grieued for our owne sinnes which was also shewed by the sower herbes of the Passeouer Exod. 12 8. It is called the table of the Lord because he doth feede vs at it as this we know is the end and vse of Tables in our houses to set our meates and drinkes vpon them prepared for our nourishment and this is the scope and end of the Lords table onely heere lyeth a plaine and maine difference our Tables serue for bodily nourishment but the Lordes is prepared for the spirituall nourishment of our soules Lastly it may be called the testament or will of Christ because it setteth forth vnto vs asolemne couenant betweene God and vs touching forgiuenesse of sinnes and eternall life which couenant is racified established by the death of the son of god so that heerin we find all things belonging to a full and perfect testament as we shall see after ward Out of these seuerall names and titles thus interpreted arise most aptly and fitly sundry vses which in order as they haue beene propounded wee will consider The first title is the Communion from whence wee deduct these necessary conclusions First of all is the Sacrament of the body and blood of Christ called a communion And so called of our communicating together Then hereby all the faithfull openly testifie that they be all one body coupled together in Christ Iesus we professe him and all his benefits we receiue him we enioy him we reioyce in him God the father doth giue him the holy-ghost doth assure him faith doth receiue him by this hand we are ioyned to him and haue spirituall fellowship with him Wherefore al beleeuers are made one by Christ and this is not an vnion in imagination but in truth and in deed neither by transsusion of the properties of the God-head or manhood into vs but by one and the same spirit dwelling in christ and in all the members of Christ as 1 Cor. 6 He that 〈◊〉 to the Lord is one spirit And the Apostle Iohn testifieth that Christ dwelleth in vs and we in christ by the spirit He that keepeth his commaundements dwelleth in him and he in him and heereby we know that he abideth in vs euen by the spirit which he hath giuen vs so that the spirits of iust and perfect men in heauen and all beleeuers vpon the earth how farre socuer sundred in place hauing one and the same spirit of christ dwelling in them are al one in Christ their head God hath giuen his owne sonne vnto vs freely and fully our faith receiueth CHRIST by beleeuing him and all his gratious benefits to be ours as Ioh. 1 12 As many as receiued him to them he gaue prerogatiue to be the soxnes of God euen to them that beleeue in his name Thus we see we are one with Christ and christ with vs. Secondly as this sacrament being a communion admonisheth that we are all one in Christ so it teaeheth that it is to be receiued of many together in the church not of one alone and therefore it ouerthroweth the priuate Masses of the church of Rome where one partaketh all and the rest of the Church nothing at all There is a flat opposition betweene these two so that the communion cannot be a priuate Masse and priuate masse cannot be a communion That which is ordained and prepared for many deliuered vnto many and receiued of many cannot stand with the Masse where the priest prepareth for himselfe not for the people hee speaketh to himselfe not to the church hee receiueth himselfe alone not with his bretheren all which are directly contrary to the Apostles rule Tary one for another Lastly if it be a communion it teacheth that this is a sacrament of vnity and concord and wee are there by put in mind to avoid discord and dislention For christ neuer communicateth himselfe to
the graue with them I thinke to declare it to all the world they wish Christ dead buried and forgotten for euer that the byshop of Rome might with his shauelings rule and raign as a God vpon the earth Can light and darkenesse can heauen and earth fire and water sweete and sower be more contrary then these vaine things to the institution of Christ Who neuer said keep it in vessels hang it vnder Canopies carry it in processions giue it to the dead lay it vp in their tombes bring it abroad in common iudgements but take ye eat ye drinke ye and by receiving eating and drinking shew yee forth the Lordes death vntill hee come to iudgement to iudge the quicke and the dead This Sacrament is an holy feast an heauenly banket and therefore not to be hidden in a box as a light put vnder a bushell but to be set on the lords table for all his ghuests to feede thereon Againe if the substance and essence of this sacrament stād in the lawful vse of eating and drinking then al eleuation holding vp of the sacrament ouer the priests head all adoration falling downe honoring it with diuine worship and calling the sacrament their lord and God as it is destitute of all antiquity so it is full of grosse and palpable idolatry For wheras it was accustomed to hold vp the almes offerings consecrated to God for the poore thereby imitating the heaue-offering of the Iewes and stirring vp the people to the like charity and deuotion degenerated to the lifting vp of the host and bread in the sacrament So that where Christ saith take ye eate ye these bread-worshippers haue changed it into looke ye gaze ye worship ye giuing his glory to dumbe and senselesse creatures True it is we confesse that the Sacramentes as mysteries sanctified to an holy vse as vessels of gods grace and as instrumentes fitted to worke great things are not to be contemned or refused but to be receiued with due regard and to be vsed with all sobriety 〈◊〉 yea we confesse that christ God man is to be worshipped euery where we honor his word we reuerence his sacraments Notwithstanding we put a difference between God and the sacrament of God the same honor is not due to the one that is due to other and therefore we cannot adore the elemēts with diuine worship for many reasons First because christ in the institution of his supper said take eate drink he said not worship fal down bow the knees before the Sacra and call vpon it in time of need We heard before in the case of vnleuened bread they appealed to the institutiō of cstrist why do they now fly from it turning eating and drinking into worshipping and adoring Wherefore is it not a great iniquity and wickednes to omit what christ commaundeth and do what he commaundeth not Secondly God only is to be worshipped with diuine honor as Math. 4 Thou shalt worship the Lord thy God and him only thou shalt serue And Exod. 20. Thou shalt not bow down to them nor worship them Now the sacrament is not christ it is an institution of christ it is not god but an ordinance of God for god is not visible but the sacra is visible that al may know it and see it with their eies the sacrament is eaten but God cannot be eaten and swallowed vp of vs whom the heauens and the heauens of heauens cannot contain or cōprehend Thirdly christ reproueth the Samaritans because They worshipped that they knew not but the Papistes know not the body of Christ to be contained vnder the accidentes ofbread and Wine for the scriptures haue not taught it CHRIST hath not deliuered it the Apostles haue not shewed it Besides they knew not the priests intent whereon they say the essence of the Sacrament dependeth so as if he had no purpose of consecration they cannot deny themselues to be idolaters and bread-worshippers Fourthly the true worshippers must worship God in spirit and in truth as Christ setteth downe Ioh. 4 24 that is not according to our owne imaginations and diuises but as God hath prescribed but to fall downe to the sacrament is a bodily sernice a new-forged worship and an humane inuention Fistly without faith no man can please God but saith commeth by hearing and hearing by the word of God which yet they could neuer shew vnto vs therefore they can haue no assurance of pleasing God in their wil-worship Sixtly if this sacrament be to be worshipped then it is vnited personally to Christ because adoration should not be due to Christ as man except God and man in the vnion of person were one Christ but there is no personall vnion betweene 〈◊〉 and the sacrament of Christ therefore not to be worshipped Seuenthly no man in his wits and right mind wil honor that with diuine worship which himselfe may take in his hand and eate with his mouth and which may be deuouied by Mise Rattes dogs Wormes or other venime for how shall that be adored as God that cannot defend it selfe from the teeth of men and beastes As Ioash answeared Will ye plead Baals cause If he be God let him plead for himselfe against him that hath cast downe his altar Lastly seeing they adore Christ in the pixe where the bread is and in the chalyce wher the wine is why do they not likewise worship him in the priest and in the faithfull people and euery man in his brother when they haue created and eaten him vp The same Christ that was surely inclosed in the pixe is by their doctrine really contained in the body of priest and people when they haue eaten and drunken their supposed sacrifice Why then adore they not the flesh of christ after that it is entred into the mouth of man as well as in the golden boxe or in the gilden chalice Nay why may he not be adored in the bodies of mise and vermin by them if it fall out that they eate vp their God Shall he be any where without honor Or wil they worship him wher they list and ouerskip him where they please Howsoeuer therefore Christ is to be worshipped yet we must take heed we worship not a piece of bread in stead of christ which is most grosse and 〈◊〉 Idolatry Moreouer if christ command the bread to be eaten and the wine to be drunk then they are not to be offered vp to God the father as is vsually wont to be done in the pageant of the Masse This is a deep dungeō of iniquity and a monster of many heads turning the holy sacrament into an vnbloody sacrifice for the quicke and the dead abolishing the fruite and remembrance of the death of christ disanulling his priesthood giuing him to his father wheras the father hath giuen him to vs and imagining thereby to pay a price to god which he should receiue as a fatisfaction for our sins True
like the bitter and cursed waters making tryall of the suspected wife wherupon the counsell of wormes determineth that If any monasterie be suspected of theft let him bee purged by the taking of the sacrament Thus Sybicon Byshop of Spire in the counsell of Mentz did by it purge himselfe of adultery about the yeare 1100 an vse neuer intended by the spirite of God nor practised by anie of the Apostles to institute it to discouer secretes Likewise somtimes it is taken to be good against inchanters and inchantments sometimes to bee good for the remedy and recouery of sickenes to deliuer soules out of purgatory to preserue from the plague to saue cattell to cure the feuer to recouer again things lost to take away tooth-ache to cleere the eyes and what not All these fancies and supposed ends of this Sacrament agree not with the institution of christ nor with the former vses set down which now we come to handle and to proue out of the doctrine of the Apostles themselues Touching the first and principall end that is the remembrance meditation and shewing forth the death of christ with all thanksgiuing this he commaunded to vs at his last 〈◊〉 from vs which ought much to stick in our minds because the last words of a deare friend ready to part from vs do often times leaue behind both deepe impressions and deuout affections in vs. Indeede when we read of the passion and death of christ it doth not much moue vs to heare it opened and expounded it moueth in a farther degree but more then these to haue before our eies a visible representation of the crucifieng of christ in his last supper doth moue vs most of all The institution of this Sacrament hee did in wisedome reserue till the approaching of his death that we might not forget him when he is gone from vs. So god the father after the vniuersal flood drawning the whole world for a remembrance of his mercy in deliuering Noah and his family from the waters and of his promise made neuer to destroy it so againe left to them and al posterity the 〈◊〉 bow When he had iustly smitten the first borne of the Egyptians and gratiously saued the first borne of Israel he commaunded Moses to sanctifie to 〈◊〉 al the first born that first openeth the womb to remember the day in which they came out of the land of Egypt When he had miraculously fed the Israelites with Manna from heauen that men did eate Angels food he would haue a golden pot ful of it to be reserued in the Arke of remembrance for the better remembrance of so great a work So likewise being deliuered by the precious bloode of christ from the floods of sin 〈◊〉 haue gone ouer our heads and eased of the heauy burthen that pressed downe our hearts we haue receiued baptisme to keepe vs in remembrance thereof that wee are ciensed from the filthynes of sin Again being nourished with christs body crucyfied his blood shed for vs we are coÌ„manded to vse this mistery to continue an holy remembrance of his death and passion to our endlesse comfort This end to wit to be to vs a remembrance of Christes sacrifice on the crosse is taught by the Apostle So often as ye shall eate of this bread and drinke of this cup ye shew the lords death till he come In like manner the Euangelist Luk of the bread he saith Do this in remembrance of me and of the cup Do this as oft as ye shall drinke it in remembrance of me by declaring his death And we declare the Lords death when we publikely confesse with our mouth and beleeue with the heart that our whole hope and affiance for life and saluation is surely set in the Lords death that we may glorifie him by our confession and exhort others by our example to glorifie him because his death is our life his passion is our saluation his suffering is our reioycing We our selues are the principall and proper causes that he was torne and tormented our sinnes wounded him we our selues crucified him we euen we were the causes for he was chastised for vs that by death he might deliuer vs from death and from him that had the power of death Our euill motions our vile thoughtes our corrupt wordes and our sinfull works did set on worke Pontius Pilate Herod Annas Caiphas Iudas the Gentiles and the Iewes who were but instruments as the crosse nailes the hammer and spear these were as our seruants and workemen in the euill action of his crucifieng Wherefore to speake the truth not Sathan the tempter not Iudas the Traytor not Caiphas the highpriest not Pilate the chiefe iudge not the Iewes that conspired against him not the false witnesses that accused him not the band of men that scorned him not the passengers that nodded their heads at him not the souldier that pierced him not the executioners that railed and nailed him on the Crosse are so much to be accused and reproued for his sufferings as we we I say our selues and our owne sinnes Not that we can excuse those cursed instrumentes that crucified the Lorde of glory who shall receiue according to their workes when they shall see him whom they haue pierced but to teach vs chifely to accuse and condemne our selues We bound him with cords we beate him with rods we buffeted him with fistes we crowned him with thornes wee reuiled him with our mouthes we railed at him with reproches we nodded at him with our heads we thrust him through with 〈◊〉 we berraied him with a kisse we pierced his hands and feet with nailes we crucified him betweene two theeues wee condemned him through false witnesses we poured shame and contempt vpon his person we iudged him as plagued and smitten of God For inasmuch as our fâ—lts and offences procured these things to be done vnto him we were the doers of them and the dea'ers in them And surely then we are profitably grounded in the doctrine of the passion of Christ when our haits cease to sinne and we are pricked with an inward griefe of those great and grieuous transgressions whereby as with speares we pierced the side and wounded the very soule of the immaculate lambe of God as Ioh 3 Who so sinneth neither hath seene him nor knowne him And the prophet 〈◊〉 teacheth chap. 53. He was wounded for our transgressions he was broken for our iniquities the chastssement of our peace was vpon him and with his stripes 〈◊〉 are healed the Lord haih layd vpon him the iniquity of vs all Seeing then christ was slaine for our sins let vs kill sin in our selues seeing he dyed for vs let vs labour that sin may be dead in vs seeing he was crucified for vs and our saluation let vs crucifie our owne Instes that they raigne not in our mortall bodies seeing his hart was pierced with a speare let vs haue our hearts thrust through pierced
beleeuers who vouchsafeth to be their God the god of their seed Hence likewise it appeareth that infants are to be baptized For baptisme succeedeth in place of circumcision the Apostles baptized whole houses Christ calleth infants and sucklings vnto himselfe and 〈◊〉 that to such belongeth the kingdome of Heauen they are Christ sheepe and members of his body Hence we learne that the baptisme of infantes is no vnwritten tradition but a written and diuine institution taught in the Scriptures Consider also heereby the difference betweene baptisme and the Lords Supper and that all are conceiued in originall sinne Acknowledge also a difference between them and the children os Infidels and let parents be incoraged to bring vp their children in the instruction and reformation of the Lord. Hitherto of the outward parts now follow the inward parts which also are four in number First god the father represented by the Mi. wherby our faith is gretly strengthned For whensoeuer the eie seeth the minister 〈◊〉 water on the body faith beholdeth god the father clensing the soule with the precious blood of his sonne Christ. The seconde part is the spirit of God hauing relation to the word and promise of God and therefore whensoeuer wee come to heare the word or to receiue the sacramentes we must craue the assistance of the spirit to open our harts as he opened the hart of Lydia If this in ward teacher be wanting the eare heareth and the hand handleth but the hart is hardned The third in ward part of baptism is Christrepresented by the water This serueth greatly to confirme our faith to consider with our selues when we behold with our bodily eies the water poured vpon the bodie baptizd the blotting out of all our sinnes by the blood of Christ Iesus The 4. inward part is the soul clensed P most liuely and effectualy represented by the body washed For the washing of the body representeth the clensing of the soul. This teacheth that by nature we are corrupt and abhominable so that God must worke in vs both the will and the deede These are the foure in ward parts of baptisme The agreement betweene these outward and inward parts is very euident For as the Minister by the word of institution applyeth Water to the washing of the body so the father through the working of the spirit applyeth the bloode of Christ to the clensing of the soule Thus farre of the parts of Baptisme both the outward and the inward parts now we come to the vses thereof which are principally three First to shew our placing and planting into the blood of Christ to remaine in him for euer This coniunction with Christ is not bodily or naturall but misticall and marueilous in our eyes for we are made one with Christ by the same spirit dwelling in Christ and in all the members of Christ. So then the saints triumphing in heauen and al the beleeuers fighting vpon earth as souldiers in warfar haue one and the same spirit of christ dwelling in them and therfore are one with him Secondly to assure vs of the remission of our fins that we may bee able to stand in the presence of God hauing put on the garments of Christ as Iacob receiued the blessing clad in the garments of his elder brother This ouerthroweth the doctrin or rather doting of the church of Rome which teacheth that baptism abolisheth al sins going before it and leaueth nothing that hath the name or nature of sinne If this were a truth of god not a dreame of men it is not only decent but greatly to be desired to haue baptisme deferred vntil old age nay vnto the hower of death that so we may depart hence in peace with greater assurance of Gods fauor in the pardon of our sins Thirdly to slay the old man and to kil our natural corruption by the power of the death and burial of christ besides to raise vs vp againeto holines and newnes of life by his resurection Hence it is that the Euangelists call it the Sacrament of Repentance admonishing euery one of vs to expresse the strength and power of baptisme as the Prophets of tentimes exhort the lews to circumcise the forskin of their harts and to harden their necks no more So we ought not to content our selus to be baptized in body but must labour to be baptized in soul by a daily proceeding in regeneration by bringing foorth the fruites of sanctification and applying Christ Iesus to our full iustification Thus much of baptisme the honourable badge of our profession and dedication to Christ that dyed vppon the Crosse what it is what are the 〈◊〉 and vses thereof Now wee come to the Sacrament of the body and bloode of CHRIST e which is called by sundrye names in the new testament Sometimes it is called the Communion teaching that we are one body coupled togither in Christ shewing that it is to bee receiued of many togither and admonishing vs of vnity and concorde among our selues Sometimes it is called the Lords Supper hence we see who is the author of it no man no Angell but the Lord Iesus leauing it for a fare-well token of his loue toward vs. We must also come with an earnest desire hungring after Christ that we may be satisfied with his righteousnesse Sometimes it is called the breaking of breade this sheweth that the substance of breaderemayneth after the wordes of consecration that figuratiue speeches are vsed in the Sacrament and that this externall rite of breaking the bread vsed by Christ practised by the Apostles obserued by the pastors of the church ought not to be omitted and ouerpassed Sometimes it is called the table of the Lord this teacheth that christ and his Apostles at the celebration of it vsed a table not an altar that it is a Sacrament not a sacrifice and that we ought to draw neere vnto it with all regard aud reuerence Lastly it is called the new testament or Will of Christ. This title teacheth that there is a double couenant betweene God and man the one old the other new the one of the law the other of the Gospell the firste of Workes the seconde of grace Againe it serueth to condemne the cursed sacriledge of the church of Rome which addeth and detracteth altereth and mangleth this sacrament at her own pleasure and mingleth it with the leauen of her owne inuentions This is a great comfort to all Gods children to consider that all faithfull christians are the heires of Christ to whom he hath promised saluation of their soules and forgiuenesse of their sinnes As we haue seene the seueral names of this sacrament which shew the nature there of vnto vs so now we will set downe what the lords supper is The supper of the lord is the second sacrament wherein by visible receiuing of bread and wine is represented our spirituall
our saluation for he that hath the sonne hath life he that hath not the sonne of God hath not life The last inward part is the faith full receiuer who stretcheth forth the hand of faith and so layeth hold on Christ and all his sauing graces For no man can communicat with his body but the same is made partaker of his benefits Let vs all prepare the true and liuely faith of Gods elect and assure our selues that Hypocrites and vnbeleeuers cannot possibly be partakers of the bodye and blood of Christ. These are the foure inward partes also of the Lord supper The similitude and relation of the outward and inward parts one to another standeth in this manner euen as the Minister by the words of institution offereth and giueth bread and wine to the communicants to feede the reupon bodily so the father by the spirit offereth and exhibiteth the body and blood of christ Iesus to the souls of the faithful to feed vppon them spiritually Thus much of al the parts of the Lords supper now folow the vses to be vnfolded The vses profit which we reap by the Lords sup are special three First to shew forth with praise and thanks giuing the death and the suffrings of chri who his own selfe bare our sins in his body on the tree by whose stripes we are healed so that we haue the chiefe cause in our selus which did crucifie christ Secōdly to teach our comunion wich christ being made flesh of his flesh bone of his bones Hence we learn that al the godly and be leeuers are made partakers of christ and his graces This is matter of great comfort in our manifold trials and tentations that we are ioynd to Ch. as members to the head and therfore neither life nor deth nor angels nor principalities nor powers nor things presēt nor things to com nor hight nor depth nor any other creatur shal be able to seperate vs from the loue of God which is in christ Iesus our L. But on the other side the vngodly and vnbeleeuers haue no part or Portion in chri and his graces they are as branches cut off which wither and men gather them to cast them into the fire and to burn them 3 to declare and testifie our communion fellowship and agreement with our brethren meeting together at the same table and partaking togither of the same supper Wherfore seeing we haue not onely an vnion with christ but a comunion among our selus we are the seruants of the church to serue one another in al duties of loue to instruct them that are ignorāt to raise them that are fallen and to bind vp the broken hearted to reconcile our selues one to warde another and to keepe the vnity of the spirit in the bond of peace Hitherto we haue handled the doctrin of the Lords supper declaring what it is what are the parts and vses thereof the preparation to this work followeth consisting in the Examination of our selues and trying our owne harts by the touchstone of the lawe of god This duty is very necessary to be performd of vs for the hart of man is deceitful aboue all things and the secret corners of it past finding out We haue to deal with god in this busines Great is the profit which we reap receiue if we come rightly and 〈◊〉 prepared Great is the punishment procured by want of this try all and examination And the Sacrament it self is defiled by vnworthy receiuing This preparation principally standeth in these 4. points in the knowledge of god and of ourselues especially of the whole doctrine of the sacraments in a liuely faith in Christ seeing euery one receiueth so much as he beleeueth he receiueth in repentance from dead works and lastly in reconciliation towarde our brethren hauing peace with all men and loue towarde our enemies Thus I haue opened plainly yet truely the doctrine of the Sacramentes deliuered in the Scriptures and taught in the reformed churches I haue disclosed some part of the mistery of iniquity and discouered and laid open the skirts of that great Idoll of the Masse the reproach of christians the scorne of the gentiles the offence of the weak and the occasion of ruine to many that stumble therat to their own confusion The Lord god high possessor of heauen earth and preseruer of his people that call vpon him put it into the heart of all christian princes and rulers of the earth to pull downe this abhominable Idoll that hath aduanced itselfe against the kingdome of christ and to deface this filthy monster that hath deceiued many who trusted in it The same Lord vouchsafe to reueale his truth to the ignorant to establish them that are weake and to confound all obstinate enemies to his truth to their prince and to their country for Iesus Christs sake Amen Amen FINIS A Corollary THe Apostle Paule Christian Reader prophesieng of these last times in which Antichrist should be reueiled declareth that his comming shal be by the effectual working of Satan withall power signes lying wonders in al deceiuablenes of vnrighteousnes that so they might be damned which beleeue not the truth but haue pleasure in vnrighteousnesse In this discription the effectual working of this 〈◊〉 is set down but it is in those which 〈◊〉 For as God imparteth his power to his ministers and indueth them with his spirit to saue such as beleeue so doth Satan after an apish imitation giue power to his instruments and breath his spirit vpon them to condemne such 〈◊〉 receiue not the truth The manner and meanes of Antichrists preuailing in the children of disobedience is double to wit by worke and by worde His working is with great power which is seene by signes and lying wonders Now who it is in our daies that boasteth of wonders and I wot not what miracles Who maketh the power of working signes and miracles a note of the Church Who glory that they can euery day nay euery houre of the day miraculously transubstantiate the bread wine into the blood of christ who pretendeth that their real presence their images their priuate Masses other like superstitions haue been confirmed by miracles frō heauen Is not this the church of Rome which hath the Pope for her head her spouse and her foundation And is he not discerned by this note among other to be that very Antichrist described in scripture prophesied to com in the world 〈◊〉 now to the church and felt of euery christian Wherfore let vs carefully beware 〈◊〉 such signes and wonders carry away our eies and steale away our harts from the simplicity and sincerity of the Gospell The second meanes of his proceeding and preuailing is by word to wit by deceiuablenes of vnrighteousnes He is indeede an enemy to Christ and to his church how beit not open but secret not shewing
falsely named sacraments Touching baptisme in the second booke how many waies the word is taken what baptism is who haue authority to baptize who haue right and interest to be baptized wherefore it is not repeated that it commeth in place of circumcision how it a greeth with circumcision and 〈◊〉 it differeth from it whether there be an absolute necessity of baptisme whether the baptisin of Iohn be one and the same with the baptisme of Christ what sins are put away in baptisme what are the true partes and right vses therof what is the duty of the minister in the administration and of the people in the celebration of it and what foolish ceremonies the church of Rome vseth of which trumpery the sacrament is to be purged that the simplicity of the institution may be retained Touching the Lords Supper by which God witnesseth that his couenant is most certaine toward vs the 3. booke intimateth what it is why there is a dubble sign in the suppet and one onely in baptisine by what names it is called in the scripture what is the duty of such as come to the Lords table and what are the parts and vses of it Againe the words of Christs institution are truely and plainely expounded and the right maner of preparing our selus to this heauenly banket is propounded This truth is wholy depraued and the church vtterly depriued of the comfortable vse of this Sacrament vnder Antichrist where the corruptions 〈◊〉 all mean and measure and where it is not only peruerted but quite abrogated and abolished For they haue turned the Supper into a sacrifice they haue poisoned the church with the error of the reall presence with the monster of transubstantiation with robbing the people of the cuppe with administring it in a strange tongue with the magicall inchantment of consecration with working miracles to feede Rats and Mise with disanulling a right vse of the Communion by their priuate Masses with establishing a sacrament without eating and drinking with the corrupt custome of carrying about in processions a cake to bee worshipped and adored as God mounting it on Horsebaeke and carrying it before the Pope with Lanterns and torches in 〈◊〉 as the Persians carryed their god before the King of Persia. And as the church of Rome hath bin sundry waies detected of many superstitions and much silthinesse of Idolatry by appointing Images to be had in Churches for the instructions or rather destruction of the people which are teachers of lies and vanity and by commaunding Saintes Angels relickes and consecrated things to be worshipped so is this false church deepely defiled with the sinke and sinne of Idolatry in adoring and falling downe before their breaden God prostrating and prostituting themselues before a piece a bread Behold heer the God of the papists And if we should yeeld vnto them their carnall presence and their miraculous transubstantiation which is a monster of many heads yet can they neuer assure and secure themselues from committing grosse palpable Idolatry 1. because al their consecratiō standeth vppon the intention of the Ptiest which they cannot thoroughly vnderstand for Who can know the heart of man saue the spirit of man which is within him as the Apostle teacheth Besides Innocentius holdeth that it ceaseth to be a sacrament so soon as any mouse bird beast or vermin toucheth it It his rule of their holy father the pope holde as a firme foundation sound conclusion I wold know how they cā certainly know whether any of them haue touched it especially considering their doctrin of reseruation and keeping it in vessels of the church many daies 3. sundry cases ordinarily concur wherin the priest according to their own canons and rules do not consecrate at al which things notwith stāding are not within the knoledg of the people andtherfore how shal they assure their faith of consecration and warant their consciences against Idolatry as for example if he forget to mingle water with wine if there be more water then wine if the bread be made of any other then wheat flour if the wine be sharp and soure if of 7. loaus mo or lesse he did think but of 6. if he haue omitted but one word of consecration al these being beyond the compas of the peoples knoledg must needs be 〈◊〉 to the conscience and leaue mē in dout of comitting Idolatry Lastly many of thē hold that priests defiled with adultery simony and such like crims cānot as they speak make the body of christ wherunto Peter Lumb and the canons incline which say Siquis episcopus perpecuniam ordinauer it c. If any Byshop shall ordain a priest for mony he shal be degraded and the priest so ordaind shal be no better then a lay-man for whosoeuer buy or sel orders can be no priests how then shal they that are not themselus in the body of christ be able to deliuer or receiue the body of christ Out of these canons I obserue three things First such as ly in mortal sin canot consecrate 2. such as buy or sel orders are no priests Lastly mark the miserable estate of the Roman laity who canot assure themselus they haue any baptisme any Eucharist any penance any matrimony any absolution any sa any priests seeing that as it is certain thousands of them ly in deadly sin buy and sel orders and wer appointed by Symoniacal bishops so the people must alwaies be vncertaine how they obtaind their office of priesthood whether it were rightly obtained or vnlawfully purchased Wherfore Tho. Salisburiensis vpon these vncertainties giueth this friendly counsel to worship vpon condition that euerie dutie and things required to the astion be wel and truly done Seeing then by 〈◊〉 owne doctrine deliuered by their own doctors the force of consecration hangeth vpon a slender thred of the priests intention seeing a beast touching the host the body of christ departeth seeing sundry cases fall out about the matter of the bread about the mingling of the cup about the ouerplus of water about the omitting of a word and such like not known at 〈◊〉 of the people lastly seeing a priest simoniacaly ordaind is no priest It followeth by these propound principles of their popish diuinity defended by their owne prophets that papists in their adoration and worshipping of the sacrament may be Idolaters and cannot secure themselues from committing Idolatry For whatsoeuer is not of faith is sin as that apo teacheth But they cannot directly know whether the priest intended consecration and hath performd his rules directions requisite in consecration or whether a mouse hath touched the host or whether the priest were ordaind for mony and therfore for any thing they can assure themselus to the contrary the substance of the bread stil remaineth and consequently they fal down to a piece of bread and commit detestable Idolatry in the grossest kind whereof the Gentiles wold be ashamd O
the prayer A It signifieth So be it Deut 27 xv xvi Q what vse is there of it A It sheweth both our feruent desire to obtaine and an assuraunce to our hearts that we shall obtaine that which wee aske 2. Cor. 1. 20. Q what is a Sacrament A It is a visible signe and seale that Christ and all his benefits are giuen vnto vs. Rom 4 xi Q what is to be considered in a Sacrament A Two things his parts and his vses Math. 3 xi Q what are the parts of a Sacrament A Two the outward parts and the inward Rom. 4. xi xii Gen 17 xi 1 cor x 1 2 3 Q How many are the outward parts A Foure the Minister the word the signe and the receiuer Math. 26 26 27. Q How many are the inward parts A Foure God the father the spirit Christ and the faithfull Math. 3s15 16 Q what proportion is there betweene these parts A Euen as the Minister by the worde offereth and applyeth visibly the element vnto the body of the receiuer so the father by the spirit offereth and applyeth Iesus Christ inuisibly vnto the faithfull receiuer Act. 1 36. 37 Q What be the vses of a Sacrament A Three first to norish faith Rom. 49. x xi Secondly to be a seale of the couenant between god and vs Gen 17 Thirdly to be a badge of our christian profession Eph ii xi xii xiii A How many Sacraments are there A Two Baptisme and the Lords Supper 1 cor xii xiii and chap x 1 2 3. 4 Q what is baptisme A Baptisme is the first sacrament wherein by the outwarde Washing of the body with water once in the name of the father of the sonne andof the holy-ghost the inward clensing of the soule by the blood of Christ is represented Math 28 29 Q What is to be cosidered in Baptisme A Two things his parts and his vses Q What are the parts of baptisme A Outward and inward parts Act 2 38 Q How many are the outward parts of baptisme A Foure the Minister the word of institution the element of water and the body washed Math. 28 19 Q How many are the inward parts A Foure God the father the holy spirit Christ and the soule clensed Math 3. 15 16 Mar 16 16 Q What is the proportion betweene these parts A Euen as the minister by the word of institution applyeth the water to the washing of the bodye so the 〈◊〉 through the working of the spirit applyeth the blood of Christ to the clensing of the soule Luk 3 16 Ioh 1 33 Q What are the vses of baptisme A Three first to seale vp the remission and forgiuenesse of sinnes act xxii 16 Secondly to shew our setting and engrafting into the body of christ Gal. 3 27 Thirdly to teach vs to dy to sin and rise againe to righte ousnes Rom. 6. 1 2 3 4 Q What is the Lords Supper A The Lords supper is the second sacrament wherein by visible receiuing of the bread and Wine is represented our spirituall communion with the body and bloode of Christ 1 Cor. 10. 16 17 Q What things are to be be considered in the Lords Supper A Two things his parts and his vses Math 26. xxvi xxvii xxviii Q What are the parts of the lords Supper A Two outward and inward 1 Cor x xvi Q How many are the outward parts A Foure the minister the word of institution bread and wine and the communicant Luk xxii 19 xx Q How many are the inward parts A Foure the father the spirit the body and blood of christ and the saithfull i cor xii xiii Ioh. 6 xxvii Q What is the proportion betweene these parts A Euen as the minister by the word of institution offereth bread and wine vnto the communicants to feede thereupou bodily and corporally so the father by the spirit offereth giueth the body and blood of christ vnto the soule of the faithfull to feede vpon them spiritually i cor xi xxiii xxiiii xxv xxvi c. Q What be the vses of the Lords supper A three first to shew forth the death and sufferinges of christ with all thanks giuing i cor xi xxvi Luk. xxii xix Secondly to teach vs our communion and groweth in Christ 1 Cor x 16 Thirdly to declare our communion and agreement with our bretheren 1 cor x. 17 c. ch xii 13. Q How may wee come aright to the lords table A By preparing and examining ourselues i cor xi 28 Q What is the right manner of preparing our selues A First we must haue a knowledge of God of mans fall and his restoring againe into the couenant by Christ. Ioh xvii iii. Secondly true faith in christ ii cor xiii 5. Thirdly repentance from al dead workes daily renued for our daily sinnes Psal. xxvi 6. Lastly reconciliation to our brethren yea euen our enemies Math 5 23 xxiiii Now to him that is able to keepe you that ye fall not and to present you faultlesse before the presence of his glory with you to God onelie wise our sauior be glorie and Maiestie and Dominion and power both now and for euer Amen Iude verse 24 25 Gentle Reader I am to desire thee to amende these escapes with thy pen either altering the sence or hindering the vnderstanding The rest I remit to thy fauourable construction and correction page 6. line 13. read is heere full P. 18. l 17. and not make p. 19 l. xxi vnfitly p 37. l 3. that they are no. p. 83. l. 36. a connterfect word is fit enough for a counterfect sacrament p 88 l 7. and not accepted p. 〈◊〉 l 33 dele which is good p 136. l xv and euil workers speed p 148 l 6 by the practise and xiijj but reach eth not p 155 l 32 to baptisme P 163 lin 〈◊〉 they were admitted P 165. l. 1 accesse p 170 l xxi are not able p 179. l 22 an assurance P 201 l 1 escape vnpunished and xxii as an and 13 thus much P 209l 4 naming the P 238 l 29 and 31 change P 240 l 29 yet was he 250 l. iii inhumane P 253 l 4. all the. P. 228 l 24 in the cup. P 285 l. 22. out of the holy vse p 290 l. 4. consecration a 2 Thes 2 b Luke x 1 c Ephe 4 `8 d Ro. 1 16 e 〈◊〉 18 f Titus 1 1 g Mat 13 25 h 〈◊〉 pet 5 2 i Plutar. in vita 〈◊〉 k 1 cor 3 〈◊〉 l Ezeck 33 m 〈◊〉 4 17 Gen 28 o Psa. 138 Iuuenal li. 3. Saty. 2 p 1 sam 2 Senecade remed for 〈◊〉 Senec. de Benef. lib 3 cap 1 Cicero de offic lib. 3 Persi sati 1 1 tim 4 8 Act. xx 32 a the number of them c Vses are three d preparation to the worke consisting in Examination of our selues chap. 15 wher in weigh two things a God alway gaue his sacraments to his Church b Gen. 2 9. c Gen. 6 14. d Gen. 17. 11. e Rom. 4 11 b
of exposition say Hegaue thanks so that the blessing heere spoken of is Giuing of thanks which also appeareth compared with Ioh. 6 11. And the Apostle saith Euery creature of God is good if it be receiued with thank sgiuing for it is sanctified by the worde of God and prayer We see then that Consecration is when a thing is separated from a common and ciuil vse to a more special vse which is done by the authority of the worde and by the vertue of prayer whereby it hath his full force power and vertue The knowledge of this point serueth to cleere our doctrine and to ouerthrow sundry errors of the church of Rome First it sheweth that we hold teach a consecration that is a sanctifieng of the water in Baptisme and of the bread and wine in the Lords supper by the word by prayer and by thanksgiuing The bread wine are changed not in nature but in quality not in substance but in vse not in essence but in the end not by force of certaine words but by Christs institution We acknowledge and confesse a consecration not a conuersion a sanctification of the signes not a transubstantiation of the substance into the body and blood of Christ. He blessed and praised his father as mediatour of the Church for the mistery of the redemption of mankind and hee blessed the creatures that they might be effectual signes and serue for the confirmation and increase of our faith Secondly we are taught that consecration is not a magical charme and incantation by force of certaine wordes as though these word This is my body being murmured and spoken ouer the bread and This cup is the new testament in my bloud whispered ouer the wine did fully finish a consecration and made the elements to be immediatly changed into the body and blood of Christ without any other obseruing of the institution And hence it is that the forme of Christs giuing of thanks is not set down by any Euangelist because our corrupution and superstition is so great that if we had the words we would ascribe power force to the words sillables and letters and therefore the manner of his thanksgiuing is pretermitted This inclination of the hart is apparently seene in the Romish church who ascribe efficacy operation to the pronouncing of certain words which is a part of sorcery and a part of witch craft Wheras we auouch that the whole action of taking breaking pouring out distributing eating drinking praysing rehearsing the institution of Christ are the consecration that is the separation of these creatures to this vse Thirdly if after the Sacramentall actions if after thanksgiuing to god if after prayer that we may vse the creatures to the confirmation of our faith there do follow consecration sanctification and change of the elements to another vse then the power effect and working of the Sacrament dependeth not vpon the intention of the minister therfore the popish opinion is to be refused and reprooued that holdeth it to be no Sacrament if the minister haue not an intent and purpose in the ministration thereof at least to do that which the church doth that is to consecrate the elements and to make a Sacrament If his mind be not on his matters his hart on his busines in hand they hold it can be no Sacrament For otherwise saith Bellarmine If a priest should read the Gospell at the table of prelates and religious men and in reading should pronounce these words This is my body this is my blood then all the bread and wine vpon the the table should be consecrate and changed into Christs body and blood which is not so because his intent is wanting Againe if a father should lead his sonne to the bath and there dip him in the water And say I wash thee in the name of the father and though he thinke nothing of Baptizing him yet it should bee baptisme if an intent of baptizing were not required But I would gladly haue him answere this question what if a father should intend Baptisme by dipping his child in the bath whether that were baptisme or not Or suppose the priest we spake off reading at the prelates table should haue a mind and meaning to consecrate all the bread and wine vpon the table must 〈◊〉 of necessity be a Sacrament and reall change of all Or admit the former priest being in the saide prelats wine seller supposing himselfe to be in the Church and to stand at the alter should pronounce there words of consecration with a purpose and intent to make a sacrament should all the wine in that 〈◊〉 be turned into the blood of Christ Or if he being in a bakers shoppe should there solemnely say This is my body with the foresaide resolution should all that bread be changed into the body of Christ Let them speake plainely let them tel vs directly what they hold I thinke they will not say so I am sure it is not so For other things are wanting that are needefull in this matter We haue shewed that a Sacrament is not made by bare pronouncing of certaine wordes ascribing force to them after the manner of enchanters but the whole institution of Christ must be obserued there must be distributing and receiuing there must be praier and thankesgiuing and from the vse of these followeth Consecration all which are wanting in the former examples suppositions there is no taking no breaking no distributing no pouring out no receiuing no praying no thanksgiuing We see touching the word of God with what intent and vnder what pretence soeuer it be preached if the minister teach Christ crucified howsoeuer he be affected it may haue his effect in the heart and worke saith in 〈◊〉 hearer so is it in the Sacramentes they haue their efficacy and operation howsoeuer the hart of the minister be disposed And as Isaac intended not to blesse Iacob but Esau yet it hindered not the purpose and determination of God so the corrupt intent the wandering imagination and rouing conceite of the minister cannot hinder the blessing of god in the sacramēts being his own ordinaces For the force of the Sacrament dependeth no more vpon the intention of the giuer then it doth vpon the intention of the receiuer Againe if the right receiuing of the Sacrament depend vpon the intent of the minister what assurance can any man haue that hee hath euer receiued or shall euer receiue a Sacrament What perswasion can we haue in our hearts that we euer were baptized What knowledge that we were euer partakers of the body and blood of Christ in the supper of the Lord Doth not this leaue vs vncertaine and vnsetled without comfort without fruite without benefit by comming to the sacraments and setteth the poore distressed consciences of men vpon the rack Alas we cannot kno the hart and vnderstand the intentes thereof For what man
mariage somuch as the word of God teacheth vs that it is an ordinance of God instituted before the fall of man while he was without sinne and blessed of God who saide It is not good for man to be alone let us make him an helper meete for him This estate Christ did not abrogate and disanull but repeated and confirmed not onely by word but by his owne presence and hath left it as a lawfull remedy against fornication and vncleannesse We account it an honorable estate of life among all and the bedde vndefiled but whoremongers and adulterers God will iudge and cast into vtter darkenesse where their worme shall neuer dy and their fire shall not be quenched as the Apostle teacheth 1 Cor. 6 Know ye not that the vnrighteous shal not inherit the kingdome of God Be not deceiued neither fornicators nor idolaters nor adulterers nor wantons nor buggerers nor drunkards shal inher it the kingdome of God Notwithstanding we cannot cal and account it a Sacrament for diuerse waighty reasons euident causes First it was not instituted by Christ but was from the beginning of the world and therefore it was before the law and vnder the law how can it be a Sacrament of the new Testament Againe matrimony may be among infidels and vnbeleeuers out of the Church and society of the faithfull For the matrimony of infidels is lawfull God did institute it for all mankind The commaundement is generall increase and multiply The Apole teacheth that if the vnbeleeuing woman will dwell with the beleeuing husband he must not put her away for her infidelity and mariage is honourable amonge all persons Seing therefore it was before the fall of man before the giuing of the lawe vnder the gouernement of the lawe and made honorable among all it cannot be a Sacrament of the church of Christ and for the members onely of the Church Thirdly it is not common and commaunded to all the faithfull for it is not needfull and necessary that all in the church should be married Euery one hath his proper gift some one way some another And albeit God haue not tyed grace to the sacramentes yet they in some sort are necessary for the Church and to be partaked of the children of the Church whether we respect the commaundement of God who requireth them or whether we regard our owne weakenesse who stand in neede of all holy meanes and profitable helpes that tend to the confirmation of our faith Seeing then matrimony is not commanded to al neither serueth to confirme faith it cannot be receiued as a sacrament Fourthly the sacramentes are ordinances of god aplying Christ and his merits to al the faithful but matrymony is not an instrument whereby God applyeth Christ and al his benifits much lesse is it a common instrument of the common saluation and benefites that all haue in Christ Iesus Furthermore we haue showd how the Roman church is contrary to itselfe in this point for ou aduersaries call matrimony a prophanation of holy orders And another saieth it is more tollerable for a priest to keepe many Concubins then to marry If matrimony be an holy sa how should the sacred order of your Priesthood be prophaned polluted and defiled therby Lastly it 〈◊〉 no promise of saluation ioyned to it as it ought to haue thogh it be lawfull and vsed lawfully in euery Sacra there must be likewise an outward sign or element as water in baptism and bred and wine in the Lords supper togither with a san ctisieng word to warant it but in this supposed sacra there is neither matter nor word therfore no sacra The answer that Belarmin maketh to this last reason is as absurd as their doctrin it selfe namely that the word of iustitution is take thce which are the words expressing their mutual consent and that the matter or sign are the parties maried For not euery word can consecrate sanctifie but the word of God Again the maried persons are receiuers of this pretended and supposed Sa. so that they cannot be the matter or signe For the signe and the receiuer are two distinct outward parts of a Sa so that they cannot be consounded or mingled together as besore we declared Chap 3. The matter cannot be the receiuer the receiuer cannot be the matter The thing receiued cannot be the receiuer the receiuer canot be the thing receiued If then the persons matied be the receiuers they cannot be the signe receiued If any farther obiect and say Marriage is the signe of an holy thing to wit of the spirituall coniunction between Christ and his church I answer it was not instituted to confirm our faith in that point but for other ends which we named before Besides if we should call al signs of holy things sacraments we should treble the number of 7. for so many comparisons as we find in scripture we should haue sacraments then the stars a grain of mustard seed leauen a draw-net a shepherd a Vine a dore nay a theese a murtherer and infinite other things should be Sacramentes which sometimes are made signes of holy things This were not so much to increase the number of Sacraments as to multiply absurdities Lastly the Sabbaoth was ordayned to the Iewes to be a signe between God and his people in their generations and signified the spirituall rest in Christ yet was it no ordinary sacrament albeit it were blessed and sanctified of God Wherefore al mysticall and signifieng signes are not Sacraments But the greatest reason wher of they are most confident is where the vulgar translation and the Rhemish interpretation readeth This is a great Sacrament I answer first the worde signisieth a mystery or secret but not euery mystery or secret is a sacrament neyther will they admitte a sacrament wheresoeuer a mystery is named Secondly the Apost speaketh not of Matrimony but of the spiritual coniunction betweene Christ and his church as the wordes following doe declare This is a great mystery but I speake of Christ and of the Church Where the Appostle preuenteth this verie obiection and sheweth in what respect he spake of a mystery For wher one might happilie obiect and say Doest thou call marriage this mystery he answereth I speake not this of Marriage I speake it in respect of Christ and of his church This appeareth likewise in that he calleth it a great Mystery that is A great secret But the coniunction of man and wife is sensible not secret much lesse a great secret Nowe the Sacramentes are called mysteries in respect of the sacramentall vnion between the signe and the thing signified between the representation and the thing represented so that at the same instant that one is present to the eyes the handes the mouth and euery part and member of the bodie the other by the power and working of Gods spirit is as present in a wonderfull mystical and secret manner to
the faith beeing the eyes and hands of the soule Wherefore Cardinall Caietan not so grosse as many among them confesseth that these wordes proue not matrimony to be a Sacra Further it is euident to al that consider the circumstance of the text that the Apostle not forth marriage in this place as a similitude to represent the neere coniunction between christ and his church but 〈◊〉 he bringeth forth the exceeding and eminent loue of christ as a 〈◊〉 to declare and enforce what should be the loue of the husband toward the wife For the mayne point of exhortation is set downe verse 25. Husbands loue your wiues This is argued and enforced by the example of Christ As Christ loued the church and gaue himselfe for it Againe The man is the head of the woman as Christ is the head of the church And afterward He that loueth his wife loueth himselfe for no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord doth the church By all these things it is plaine and manifest that if they wil needes in this place dreame of a sacrament consisting of a signe and thing signisied Christ and the church must be the signe representation and consecrated mistery to represent man and his wife and their mutuall loue each to other and not marriage a consecrated sign of him Last of al I would know of them whether so often as the old translator vseth the word sacrament they wil haue it taken strictly properly and particularly for the Sacraments of their church I thinke if they be sober minded and well aduised they dare not say so for then godlines shal be a sacrament Gods wil shall be a sacrament The calling of the Gentiles shal be a Sacrament Yea iniquity shal be a Sacrament For in al these places the word Sacrament is vsed as wel as in this place to the Ephesians by the old Interpretor sometimes in the good part and sometimes in the euil to whom notwithstanding they cleaue and must cleaue vnder paine of the censur and curse of the councell of Trent Chap. 20. That orders are no Sccrament BY orders we must vnderstand the offices and ministry of the church as also Peter Lumbard doth We confesse when Christ led captiuity captiue he gaue giftes vnto men and ordained Some to be Apostles some prophets some Euangelists and some pastors and teachers for the repairing of the saint for the worke of the ministry and for the edification of the bodie of Christ. By these he declareth his will vnto vs he gathereth togither his scattered sheep and publisheth the glad tydings of saluation as Ier. 7. I haue sent vnto you all my seruants the Prophets rising up earlie euerie date And christ our sauiour saith Luc 10. He that heareth you heareth me and he that despiseth you aespiseth me and he that despiseth me despiseth him that sent me And the Apostle Paule 2. Cor 5 teacheth God was in Christ and reconciled the world to himselfe not imputing their sins vnto them and hath committed to vs the word of reconciliation Now then are we Ambassadors for Christ as though God did beseech you through vs we pray you in Christs stead to be reconciled to God This we hold this we beleeue this we teach touching the degrees orders and offices of the ministry of the gospell But the popish orders of the Popish churches they say are seuen whereof some are greater and higher offices some are lower lesser and inferiour The greater are three the office of Priest-hood to offer vp the sacrifice of the bodye and blood of Christ vpon the Altar of Deaconship to assist the priests in all things which are done in the Sacramentes to bring in the oblations to set them vpon the Altar to couer it with cloathes to beare the crosse and to read the Gospell and Epistle to the people of the subdeacons to bringe the chalice and patten to bring the cruet with water and the towell to the Altar and to pour out water to wash their hands These are their higher Offices aboue the rest as the higher trees among the lower shrubs The lesser orders are foure in number First of dore-keepers these receiue the keyes of the church doore to open the same Secondly of readers to reade the Bible to the people Thirdly of Exorcistes to call vppon the name of the Lorde ouer such as haue vncleane spirites adiuring and coniuring them to come out in the name of god which power of commaunding euill spirites is ceased in the Church Lastly A Colythes to prepare and carry torches and tapers when the Gospell is read to the people or the sacrifice is to be offered These seuen popish orders or rather plaine disorders and consusions we cannot receiue into the number of Sacraments of the Church For 〈◊〉 orders are so fruitefull that this bird hath hatched seauen young ones This Sacrament is so rich so rank so riotous that it hath ingendered and brought forth seauen petty and pretty sacraments and therefore these being numbred and patched vp to the sormer we should haue 13. Sacraments A goodly brood of a gallant egge For if euery one of these orders of doore-keepers readers exorsistes Acolithes subdeacons deacons and priests be Sacraments we should multiply the number of Sacramentes according to the number of these orders and so indeede of seauen we should haue 13. Sacraments which were a very disorderly order or if you list to cal it an orderly disorder And so Peter Lumbard maister of the Sentences calleth not orders a Sacrament as speaking of one but Sacraments as speaking of many saying Orders are called Sacraments because in receiuing of them grace is conferred which is represented by those things that are there performed Neither can they say they al make but one sacrament sceing they are distinct offices one from another diuerse in offices in institution in calling in ordinatiō in ceremonies and in forme of consecration so that they may by as good right and as great reason make baptisme and the Lords supper one sacrament as all these orders so diuerse and distinct the one from the other Secondly sacraments haue their institution from christ orders haue not their institution from Christ to be Sacraments of the church therefore orders are no sacraments Nay as they are retained vsed in the church of Rome they are no ordinances or institutions of christ at all For touching the osfices of priest-hood to offer vp the body of Christ for the quick and dead of deacons to serue these Baals priests at their Idolatrous alters of subdeacōs of readers and of the rest they are not found in scripture neither were ordained by the apostles neither were they receiued into the church for many yeares after Christ and his Apostles The new Testament as it doth acknowledge no other sacrificer and sacrifice but Christ so it admitteth no priests no priest-hood but