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
the administration of baptisme and truely performe that which is out-wardly figured and represented Heere heauen was open which for our sinnes was shut against vs heere the spirit descended in the visible forme of a doue vpon Christ to signifie vnto vs that being deliuered from the terrors of sin and iudgement we are at peace with God the voice of the father is heard from heauen saying This is my sonne in whom I am well pleased All these things note out the speciall force and dignity of this Sacrament It is not therefore to bee administred in a corner of the Church with three or foure persons present to witnesse the baptisme the rest of the body of the congregation being departed but in the face and open view thereof forasmuch as God to deliuer it from contempt hath giuen it visible markes of greater honor The Apostle saith 1 Cor. 12 Our vncomelie partes haue more comlinesse on for our comely partes neede it not but God hath tempered the body together and hath giuen more honor to that part which lacked As God hath delt with our bodies so hath he done in this sacrament That which is most subiect to contempt dishonour and disgrace God hath lifted vp with sundry excelent preheminences and prerogatiues as we haue seene in Christs baptisme And albeit there be a difference in the person baptized yet there is none in the substance of the baptisme Seeing then god so highly esteemeth of this ordinance it serueth to conuince to accuse and to condemne their carelesnesse and negligence that refuse to be present at baptisme or if they vouchsafe to bee present for a while departe before the end of the whole action and rushe out of the church before the name of God be praysed and the whole worke finished and concluded with prayer as it was Luk. 3. It came to passe as all the people were baptized and that Iesus was baptized and did pray the heauen was opened And Act. 22 Arise and be baptized and wash away thy sinnes in calling on the name of the Lord. Wherefore we are not to departe before god hath be ene prayed vnto and praysed for his benefits The Apostle chargeth that all things in the church be done in order and comelinesse Now what can be more comely and conuenient then that the Churches begin the exercises of their holy religion together and end them together Forasmuch as nothing is done in the assembly which tendeth not to the edification of the whole body Lastly if in euery true baptisme there be outward and inward parts vnited each to other then the baptisme of lohn and of Christ are in nature and substance all one Contrary to the doctrine of the Trent-councel that teacheth If any shal say that the baptisme of Iohn hath the same force with Christs baptisme let him be accursed Although it be no matter of faith nor greatly necessary in theâ—e daies to despute of Iohns baptisme seeing no man or woman is now baptized the rewith yet we will shew the truth of this point out of the Scriptures that they are al one in substance and effect not of any other kind nature For first Iohn preached the baptisme of repentance to remission of sins they haue therfore the same doctrine the same word the same promise the same repentance the same forgiuenesle of sinnes as they had the same outward element of water And the Apostle teacheth that there is One body one spirit one hopeof the calling one Lord one father one faith and one baptisme 2. The baptisme of Iohn was consecrated and sanctified in the person of christ for christ was baptised with the baptisme of Iohn 3. It may appeare as we wil proue Ch. 4 that Iohn 〈◊〉 in the name of the blessed trinity Fourthly neither Christ nor his Ap. rebaptized any that wer baptized by the ministry of Iohn Apollos did know onely the baptisme of Iohn he is taken instructed farder in the faith and waies of the Lord but we read not that he was baptized again 5 if Iohns baptisme were not the same with our baptisme it would follow that CHRIST was baptized with another baptisme then we are and that our baptisme was not sanctified in the person of CHRIST which taketh away our comfort and consolation that we which are the members of CHRIST haue one and the same baptisme with our head Sixtly if the baptisme of Iohn were not one with the baptisme of Christ heere by the errour of the Anabaptistes should be confirmed for such as were baptized of Iohn should be rebaptized Seuenthly the Apostles themselues should not be truely baptized for they no doubt were baptized of Iohn some of them being first his Disciples otherwise they should be vnbaptized For Christ with his owne hands baptized none as ap peareth Ioh. 4 1 2 and it is not likely that one of them baptized another yea they should baptize other into another baptisme then themselus had receiued Last of all Christ himselfe testi fieth that the baptisme ministred by Iohn pertained to the fulfilling of righteousnesse Math. 3 15 and Luke testifieth that the publicans and people being baptized of him iustified god but the Pharises dispised the counsell of god against themselues were not baptised Wherfore seeing Iohn bpatised with water in the name of the Trinity to remission of sins and that the blessed Trinity was present thereat we conclude his baptisme was the same with ours onely heerin lyeth the difference in the circumstance of time Iohn baptised in christ that should suffer death and rise againe we baptise in the name of Christ already dead and risen againe to life Against this euident truth directly confirmed Bellarmine the Iesuite taketh diuers exceptions and maketh many obiections all which stumbling blocks lying in the way wherat many stumble are to be remoued before we conclude this chapter For he reasoneth thus The baptisme of Iohn was instituted by Iohn himselfe not by Christ he was not the minister onely but the author thereof therefore it was no Sacrament at all especially of the new Testament and consequently not the same with the baptisme of christ I answer we must consider in this reason the base and vile account that the Iesuites make of Iohns baptisme they make it an idle and vaine Ceremony without fruite or force and no Sacrament or seale of heauenly grace Againe if Iohns baptisme were no Sacrament then CHRIST which receiued no other outward Baptisme receiued no Sacrament and we should be baptised with an other 〈◊〉 then Christ was Furthermore shal we heare with patience and hold our peace when these Iesuites or 〈◊〉 Iebusites 〈◊〉 enemies of the people of God belch out their 〈◊〉 and blot Iohns baptisme out of the 〈◊〉 of sacraments and admit 〈◊〉 〈◊〉 false and 〈◊〉 Sacraments of 〈◊〉 Penance Orders Matrimony and 〈◊〉 〈◊〉 Lastly what intolerable boldnes or blindenesse is there in these bayards
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
confession of the aduersaries which is strong against themselues to whome we may say as Christ sometimes did to that sloathfull person Thou euill seruaunt out of thine own mouth wil I iudge thee These make three sorts of baptisme of water of blood of the spirit whereby they consesle that the want of baptising with water is not damnable in all seeing that want may be supplyed either with shedding of their blood for the testimony of the truth or by spiritual regeneration and ingrafting into the body of christ To conclude do we desire the custome and practise of the church It is well knowne that in Thessalia the sacrament of baptisme was celebrated but once in the yeare namely at Easter In other places thrice in the yeare and sometimes not vntill the houre of their death when they were going the way of al slesh Constantine the great was the first christian Emperour yet was he not baptised till the time of his death And Valentinianus a christian Emperor died without baptism yet doth Ambrose giue him his due commendation and doubted nothing of his saluation Shal we do these good men these worthy Emperors these godly christians this wronge as to thinke they were damned who were the chiefe pillers and protectors of the Catholick religion Or if the churches aboue mentioned had holden this hard opinion that the want of baptisme was a signe of reprobation would they haue deferred it in the houre of death whereby sometimes they were 〈◊〉 or administred it at certaine times onely of the yeare True it is that custome is not to be followed neither the negligence of those byshops to be allowed but it teacheth thus much that in de ferring baptism they differed in iudgement from the new church of Rome and concurred in opinion with the reformed churches for which causes their practise is aledged The reasons vsed to maintain the absolute necessity of this sacrament to saluation are weak and not worth the answering First they obiect the threatning annexed to circumcision The vncircumcised male shall be cut off from his people To this I answere first God commandeth infants to be circumcised the eight day before which time they were forbidden to circumcise Wherfore infants that dy before the 8. day were not bound and obliged by this law And seeing there can be no transgression where there is no law they are not damnd because they are vncircumcifed seeing god calleth many out of this life before they were capable of this sacrament Againe the commination and threatning is not to be vnderstoode generally of all but of such as are growne vp not of children but of men as appeareth by the reason For he hath broke my couenant This cannot be applied to infantes who albeit they haue not actuall faith yet cannot be said to contemne grace to refuse the couenant to reiect the promises or to lie in infidelity hardnes of hart Wherfore it belongeth vnto those onely that being grown vp and come to yeares shall approue the negligence of their parents and will not suffer themselues to be circumcised Now as to Peter saiyng Thou shalt neuer wash my feet Christ answered If I wash thee not thou hast no part in me so to the Israelite that should haue said I will neuer be circumcised this threatning might fitly be applyed If thou wilt not be circumcised thou hast no part in God no portion in his blessing no assurance of his promises in this life or of his kingdome in the life to come Lastly to be cut off from the people doth not signifie to be condemned for euen the negligence and contempt of the Sacrament is pardonable wher repentance followeth as we see of such as cam vnuerently and vnworthily to the Lordes supper among the Corinthians who were punished with diseases and death it selfe yet the soule no doubt was saued in the day of the Lord. Sometime therefore that phrase of speaking signifieth temporall iudgements of God on men and their families for their wickednes Sometimes it signifieth the magistrates iustice inflicted on malefactors who beareth not the sword in vain which is expounded afterward Thou shalt surely kill him Sometimes it signifyeth to bee cut off from the bosome of the church which is done by the high and dreadfull censure or excommunication Whosoeuer eateth leauened bread from the first day vntill the seuenth day that person shal be out off from Israell the interpretation of which wordes is added verse 19. That person shall be cut off from the congregation of Israell So the Apostle speaketh 1 Cor. 5. Hee which hath done this thing should be put from among you that is from your company and fellowship as verse 13. Put away from among your selues that wicked man Thus we are to vnderstande the threatning in this place that such as contemne circumcision either themselues or allow the same contempt and negligence of others shall no longer be reckoned and reputed among the people of God but be seperated from them Againe they obiect Iohn 3. Vnlesse a man be borne of water and the spirit he cannot enter into the kingdome of God therefore say they it is necessary to saluation to be baptized This is the reason of Bellarmine and of others I answere first it is not necessary in this place by water to vnderstande materiall water but the grace of Christ purging and clensinge as water doth which interpretation may be gathred by conference of a like place Math 3 11. He shall baptise with the holy-ghost and with fire that is by the spirit of God which is as it were fire lightning our hearts with the knowledge of God inflaming them with his loue and purging them from euill affections So when we are said to be borne againe by water and the spirit he meaneth by the spirit shewing forth in vs the force power and property of Water as if hee should say we are borne of water which is the spirit as Ioh. 7 38 39. Again if it were ment of water in baptisme it must be vnderstood according to alike sentence Ioh. 6. Vnlesse you eate the flesh of the sonne of man and drinke his blood ye shall not haue life in you which must be vnderstood of such as are of yeares and growne in age And thus Innocentius the 3. in the decrees expoundeth it so doth Peter Lumbard maister of the 〈◊〉 So then if they will be tryed either by their owne Pope which is their holy father or by Peter Lumbard which is their grand-maister this place cannot be enforced against infants that die before they bee baptised but must be referred to men of greater yeares We reason not thus farre to iustifie and alow the sluggishnesse and neglect of carelesse parents vnder colour and pretence of this that the saluation of the child dependeth not vpon the participation of the Sacrament but to shew that if it cannot be obtained
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.
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
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
hath authority to seal the charter pardon in whose iurisdiction it is to grant it so likewise God giueth the pledges and tokens of his grace which sheadeth the graces of the spirit into our harts Wherefore the reuerent Sacraments of the Church none can institute by his authority but onely God and hence it is that the signes haue the names of the things signified None but Christ himselfe could say of the bread This is my body none but he could say of the cup This cup is the new testament in my blood none but he breathing on his Apostles could say Receiue the holy ghost none but he could make the water in Baptisme to be the lauer of regeneration Let vs see what good and profitable vses arise from this doctrine First if the Sacramentes be the ordinances of God then they depend not one the worthynesse or vnworthynesse fitnesse or vnfitnesse vices or vertues of the minister but al the efficacy and force hangeth on the holy institution of Christ Iesus The ministers impiety wickednes maketh not a nullity of the Sacrament neither hindreth the fruite of the worthy receiuer no more then the piety and godlynesse of a faithfull minister can profit an vnworthy receiuer Indeede the Church must indeuour that the ministers thereof may be holy and vnblamable according to the apostles rule but we must not mesure the profit of the receiuer by the person of the minister If a theefe doe steale a sack of corne we see if he sow it it groweth vp and bringeth forth increase because the fault resteth not in the seede which is good but in the sower which is euill so doth the Sacrament profit the faithfull howsoeuer he be vnfaithfull that doth administer it We see if the seede-man haue foule filthy and vncleane hands that soweth yet if the seede be cleane sweete and faire it prospereth so the holy things of God cannot be defiled by the corrupt and sinful life of the minister who deliuereth nothing of his owne but dispenseth the ordinances of God Thus we see that whether the minister be good or euill Godly or without Godlynesse an heretike or a Catholike an Idolater or a true worshipper of God the effect is all one the worthinesse of the Sacrament dependeth not on man but proceedeth from God and therefore all such as contemne the Sacraments of God for the Sacraledge of man shall beare their condemnation whosoeuer they are The two sonnes of Eli Hophni and Phinehas were exceeding sinners against the Lord yet because the people of Israell abhorted the sacrifices of God and trode his worship vnder their feete the wrath of the Lord was kindled against the whole land and hee denounced such Iudgement to come vpon them as whosoeuer shall heare thereof both his eares should tingle So then the offence of the Priest was no defence of the people but as the Priests gaue the offence and the people tooke it so God bound them together in the same Iudgement So we must know God will not beare the contempt of his ordinances vnder any pretence whatsoeuer of the ministers wickednesse and vnworthynesse if his hand be corrupt let thy heart be vncorrupt though his sinnes be his owne yet the Sacramentes be gods he may minister comfort to thee though he bring none to himselfe as the workmen that builded the Arke prepared a meanes to saue other but were drowned themselues or as the belles though they moue not thēselues yet serue to bring others to the exercises of religion or as the Scribes that pointed the way to the wise-men but themselues vonchsafed not to step out of doores to enquire after Christ. The eares of corn do carry the corne with the chaffe to be purged and clensed in the barne though the chaffe be vnprofitable yet it profiteth the corne as the Lanterne holdeth the candle to giue light vnto others that are the passengers This appeareth by the words of Christ our sauiour Math. 23. The Scribes and Pharises sit in Moises seate all therefore whatsoeuer they bid you obserue that obserue and doe but after their workes do not for they say and do not Albeit then the Scripture condemneth such as giue offences yet such as take offence are not thereby iustified let vs magnifie the ordinances of God and then we may expect a blessing at his hands This is that which the Apostle teacheth 1 Cor. 3. I haue planted Apollos watered but God gaue the increase So then neither is he that planteth any thinge neither he that watreth but God that giueth the increase Secondly is God the true and onely author and appointer of Sacramentes Then none must adde vnto or take from the Sacramentes instituted by him in the Church no more then vnto the worde it selfe Deut 4. Ye shall put nothing to the worde which I commaund you neither shall ye take ought there from that ye may keepe the commandements of the Lord your God which I commaund you And Reuel 22. 18. 19. If any man shall adde vnto these thinges God shall adde vnto him the plagues that are written in this booke and if any man shall diminish of the wordes of the booke of this prophesie God shall take away his part out of the booke of life If the Sacraments were the inuentions of men they might also fitly receiue the additions and subtractions of men but seeing they are the ordinances of God we must be content to haue them ordered by God All Ceremonies therefore and rites 〈◊〉 by men as parts of gods worship are so many abominations and innouations of his seruice As God onely can gratiously promise so hee can onely effectually performe what hee hath promised Wherefore we must condemne those as guilty of rebellion against God that bouldly breake out either to deuise new Sacramentes or to adde and detract from them that God hath ordained Wee are commaunded to rest in those that he hath appointed to the Church in his worde for as well wee may deuise a new word as deliuer a new Sacrament Thirdly wee learne heereby that they which condemne the Sacramentes and will not suffer them to be of any force with themselues and making small account of them doe esteeme them as 〈◊〉 or otherwise abuse them contrary to the institution will and commaundement of Christ all these do grieuously sinne not against man but against the author of them that is God who hath ordained them and greatly indanger their owne saluation as 1. Cor 11. He that eateth and drinketh vnworthilye eateth and drinketh his owne iudgement becavse he discerneth not the Lords body If a man contemne or any way contumeliously abuse the seale of a Prince he is punished and therefore such as scorne and make a mock of the Sacraments which are the seales of god cannot go scot-free but shall be indighted of high treason against his maiesty The last point to be considedered in the discrption of a sacrament
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
the signe for the thing nor the thing for the signe seeing the parts are distinguished in nature though ioyned in the person Againe albeit by gods ordinance these parts be so vnited that by taking of the signe the faithfull are made partakers of the thing signified no lesse truely then the outward signes are receiued of our bodily senses yet we must conceiue consider that these outward and inward parts remaine distinct and vnconfounded and therefore wee must take heede we take not one for another we must not ascribe to much to the outward parts and so take them for the inward which hath beene the occasion of sundry errors from time to time Some attribut too little to the outward sign and some ascribe too much both waies the Sacrament is abused and the partes are misapplied Hence sprang as a ranke weed in the Lords corne the doctrine of transubstantiation or carnall turning of the substance of bread into the body whereby the signe is swallowed vp and the outward substance with them quite abolished for their fained Christ hath consumed the outward signe as the rich deuoureth and eateth the poore Thus the signe is consumed to little regarded Others on the other side cleaue to much too the outward signe and rest in the externall worke placing holinesse and remission of sinnes in the deed done and thus the thing signified is little regarded and wholly abolished as the euill fauored and lean-fleshed kine did eat vp the fat and wel-fauored this was 〈◊〉 dreame and the other is mans deuise For these men giue all to the outward receiuing placing holynesse and remission of sinnes therein and thinking themselues sure and secure when the bread and wine is taken at the Lords table Thus all hypocrites libertines and carnall Gospellers do for all the religion deuotion and godlinesse of these idle and ignorant professors standeth in outward resorting to the Church and in an outward taking of the communion of the body and blood of Christ which is to make an Idol of the signe and to flatter themselues in their euils to their own destruction For albeit a man haue been baptized and haue receiued the Lords supper yet if he liue wickedly and walke after his owne lusts the Sacramentes shall auaile and aduantage him nothing at all but further his condemnation Lastly hath the Sacrament some parts outward and some inward some seene and some not seene with bodily eies Then it giueth occasion both to parents to teach their children the meaning of these misteries and to declare vnto them the ordinances of God as likewise to children and the younger sort to aske and inquire of their parents to heare and learne of them the doctrine of the Sacraments thereby to know the mercifull promises that God hath made to his people This appeareth directly where the the fathers are forewarned ro teach their childrē the hidden mistery of the Passeouer When your children aske you what seruice is this ye keepe then ye shal say It is the sacrifice of the Lords passeouer which passed ouer the houses of the children of Israell in Egypt when he smote the Egyptians and preserued our houses So likewise Ch. 13. 14. speaking of separating sanctifiing the firste borne for the seruice of God he chargeth parents to whet this doctrine on their children and to instruct them how God with a mighty hand and outstretched arme brought them out of Egypt out of the house of bondage Againe we see when the Lord had parted the waters of Iordan that the people might passe hee commaunded Ioshua to set vppe 12. stones in memoriall of the mighty and miraculous worke of God for his people against their enemies and when their children should aske them in time to come what was 〈◊〉 by those stones they should answer that the waters of Iordan were cut off before the Arke of the Couenant of the Lord. He would not onely haue themselues to profit by 〈◊〉 wonderfull workes but to retaine the remembrance of them he wold haue their posterity to know the cause and 〈◊〉 thereof and so g'orifie 〈◊〉 name for euer Heereunto we may fitly ioyne what the 〈◊〉 〈◊〉 I will open my mouth in a parable I will declare high sentences of old which we haue heard and knowne and our fathers haue told us we will not hide them from their children but to the generation to come we will shew the praises of the Lord his power also and his wonderfull workes that he hath done that the posterity might know it and the children which should be borne should stand vp and declare it to their children that they might set their hope on God and not forget the workes of God but keepe his commaundements All these things serue to this purpose to shew that it is a duty and burden laid on the shoulders of all parents to acquaint their children 〈◊〉 the works of God especially with the benefits of our redemption wrought by Christ for our saluation If they aske the question why infants are baptized and washed with water into the name of the holy Trinity we must make plaine vnto them the meaning of that mistery We must say vnto them My children this is a signe of the Couenant of Gods mercy to vs and our 〈◊〉 to God it is a mistery of our saluation and teacheth that being in our selues vncleane vnrighteous 〈◊〉 y and sinful our soules are washed by the blood of Christ euen as the water in Baptisme washeth our bodyes 〈◊〉 in the mercy of God is so much the more marueilous in our cies insomuch as the 〈◊〉 were entred into the couenant by cutting lancing and effusion of blood in circumcision Againe before they come to yeares to receiue the holy Supper of the Lord we must informe them at home and declare the institution of that Sacrament and the comfortable vses therof to them so they may afterward come to this Communion with better warrant of their worke with greater comfort to themselues with lesse danger to their souls We must teach them that as the bread is broken and the Wine poured out so the body of Christ was crucified and his blood shed for the remission of our sins and that if we beleeue in the Lord Iesus we are nourished in our souls to eternal life by the passion of Christ our Sauior as certainly as our bodies are norished with the creaturs of bred 〈◊〉 wine Notwithstanding there is a generall defect of this duty in many parents neither are children readye to enquire and learne at home neither are parentes able to answere anye thing in these matters of God way wardnesse in the one and wordlines in the other and ignoraunce in them both hath taken away all care and conscience from them touching these holy duties and heauenly misteries so that neither the one teacheth nor the other learneth neyther the child enquireth nor the father answereth CHAP. 4. Of the first outward part of
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
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
seed dependeth vppon the sower which if it light in good ground will bring forth plentifull fruit 〈◊〉 it be 〈◊〉 of an vngodly and vnskilfull man Chap. 10. Of the second inward part of a Sacrament HItherto of the first in ward part the second part of a sacrament is the holy spirit as Math. 3. Hee shall baptize you with the holy ghest and fire So in Christes Baptisme when he was baptized and prayed the holy-ghost discended in a visible shape like a Doue vppon him And By one spirit we are al baptizd into one body whether we be Iewes or greacians whether we bee bond or free and haue bene all made to drinke into one spirit And the Apostle layeth down the circumcision of the hart by the spirit He is a Iew which is one within and the circumcision is of the heart in the spirit So the same A postle Tit. 3. 5. 6 According to the mercy of God he saued vs by the washing of the new birth and the renewing of the Holy-ghost which he shed on vs aboundantly through Iesus Christ our sauiour Nothing can be fruitfull and profitable without his gratious worke in vs he worketh and setteth the word of promise in our hearts and therefore we must necessarily hold the blessed spirit to an inward part of the Sacrament Now let vs proceed to the vses of this point being the second inward part Is the spirit of God the sealer vp of the promises after that we beleeue according to the doctrine of the Apostle After that ye beleeued ye were sealed with the holy spirit of promise then as often as we heare the promise vttered by the Minister it confirmeth vs that the father by his spirit woorketh the same in our harts The Water in baptisme cannot by any force and vertue inherent in it wash our consciences from dead workes to serue the liuing God as it hath power to wash away the filth and corruption of our bodies The bread and wine in the Lords supper haue no inherent strength to nourish the soule to eternall life as they haue to strengthen the body they are instruments of the Holy-ghost who worketh by them to the great comfort of the faithfull Grace is not contained and shut vp in them as water in a vessell or as a medicine in a boxe the spirit helpeth our infirmities sealing vppe to our consciences the fruite of the word that is heard and of the Sacrament all signes that are seene Againe is the spirit of God an inward part of the Sacramentes then we must learne and remember that wee can neuer heare the worde or receiue the sacraments with fruite and comfort without the speciall assistance and inward operation of the spirit of God Therefore the Prophet ioyneth the spirit word together I will make this my couenant with thee saith the Lord my spirit that is vpon thee and my words which I haue put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of the seed of thy seed from henceforth and for euer A man indeed hath power to heare the word and to receiue the sacramentes his will is free in these outwarde workes but he hath no power or strength to do them with profitte and comfott except it be giuen him from aboue Though we heare neuer somuch though wee communicate neuer so osten the spirit must open our hearts as he opened the hart of Lydia So 1 Ioh. 2. that 〈◊〉 h which ye receiued of him dwelleth in you and ye neede not that any man teach you but as that same annointing teacheth you of all thinges and it is true and is not lying Likewise Act 10. Peter preached the Gospell to Cornelius and his houshold and while he yet spake to them The Holy-ghost fell on them all which heard the word So also the Apost being sent out with their commission and commanded to preach the Gospell to euery creature it is noted that they went forth and preached euery where and the Lord wrought with them and confirmed the worde with signes that followed And Ioh. 14. The comforter which is the Holy-ghost whom the father wil send in my name he shal teach you all thinges and bring all thinges to your remembrance which I haue told you Pharaoh often heard Moses and Aaron but he harkened not but hardned his heart because there was no inward touching or teaching of the spirit The Israelites had hearde and seene the wonderfull things of God yet they profited not in faith in repentance in regeneration and the reason is rendered 〈◊〉 29. Yee haue seene all that the Lord did before your eies in the Lands of Egypt vnto Pharoah and vnto all his seruants and vnto al his Land the great tentations which thine cies haue seene those great mycacles and wonders yet the Lord hath not giuen you an hart to perceiue and eyes to see and eares to heare vnto this day When we come to heare the word which is a word of power of life and of saluation when wee come to receiue the sacramentes which are signes of Gods graces and seales of his promises we see many returne as ignorant peruers corrupt froward rebellious hard-harted and disobedient as they came to these ordinances of God and whence commeth this How falleth it out And what may be the reason heereof Surely it is not in him that willeth nor in him that runneth but in God that sheweth mercy who giueth eies to see eares to heare and heart to vnderstand to whom he thinketh good in heauenly pleasure Wherefore our duty is seeing the naturall man perceiueth not the things that are of the spirit of God to pray vnto him to giue vs wisedome to see our corruptions blindnes ignorance and hardnesse of hart Thirdly doth the spirit worke in vs by the word Are the word and spirit ioyned together And doth he teach vs by means of the word and Sacra then we must not separate the spirit from the worde and Sacraments as the Anabaptistes do which depend vpon reuelations and inward inspirations vpon priuate motions and diuine illuminations without the word They will not be taught by the word they will not be strengthned by the Sacramentes but take away the vse of both following their owne foolish fansies and deuilish dreames They boast of the spirit of God and are led by the spirit of the deuill Wee must for our direction and practise learne that as to rest vpon the spirit without the word is phantasticall and heriticall and the mother of all errors so the word and sacraments without the spirit are no 〈◊〉 then a dead carcasse without life an empty sound without substance a naked shew without truth an empty casket without the 〈◊〉 and there sore we must knit them together and assure our selues that the spirite speaketh euidently in the scriptures the spirit worketh effectually
Gospell exclude no man vnlesse we exclude our selues Infidelity doubtfulnes and despaire are very grieuous sinnes and strike at the very hart of God We must vnder hope beleeue aboue hope with faithfull Abraham The mercies of God and the merits of Christs obedience are infinite higher then the heauens deeper then the earth broader then the sea stronger then the lawe mightier then the Deuill and greater then all the sinnes of the world Besides God doth measure the obedience due to him rather by the affection then by the action rather by the desire to obey then by the outwarde performance of it Moreouer when one sinne is forgiuen all the rest are likewise forgiuen euen as 〈◊〉 of one sinne bringeth with it repentance of all knowne sinnes For the giftes and calling of God are without repontance Last of al we admonish them to consider that grace and faith howsoeuer they may be smothered are neuer wholly taken away by sinnes of infirmity but thereby are manifested and magnified Touching their families we say vnto them call them before you exhort them to cleaue vnto god with full purpose of heart to loue him to walke before him in feare and reuerence and to serue him in righteousnes all the daies of their life gyue them charge to learne beleeue and obey the true religion and doctrine of saluation set downe in the writinges of the Prophets and Apostles God commended Abraham for this sayinge I knowe him that he will commaund his sonnes and houshold after him that they keepe the way of the Lorde to doe righteousnes and iudgement that the Lord may bring vpon Abraham that he hath spoken vnto him Dauid gaue Salomon his sonne a notable and right noble charge before he died speaking thus to him standing before him and before the princes and peeres of the kingdome Thou Salomon my sonne know thou the God of thy fathers and serue him with a willing mind for the Lord searcheth al harts and 〈◊〉 al the imaginations of boughts if thou seeke him he will be found of thee but if thou for 〈◊〉 him he will cast thee off for euer I each them that child-hoode and youth are vanity teach them to remember 〈◊〉 creator in the daies of their youth teach them to read the scripture and to practile in their liues and conuersations what they haue read and learned Instruct them to auoide idlenes to eschew euill company to giue themselues to prayer and hearing the preaching of the word Warne thy children to loue God to reuerence their mother and to loue one another Warn them to speake euill of no man and beware of taking Gods name in vaine Put them in minde that God is their father their creator their preseruer their redeemer their sanctiher yea their iudge that shall come to iudge the quick and the dead and reward euery man according to his workes We must all appeare before the iudgement seat of Christ that euery one may receiue the things which are done in his bodye whether good or euill Put them in remembraunce not to oppresse or defraud any man for the Lorde is an auenger of all such thinges who will not blesse euil-gotten goodes but send his cursse vpon them and they shall not prosper Admonish them to shew forth their faith by good workes and to shew mercy accordinge to their powers Lastly to honour their princes parents maisters and all superiors Thus we instruct men to liue and to die that dying they may liue with God in his kingdome Thus we annoint the sicke with precious balme that shall not breake their head and with the inward and inuisible oyle of Gods grace and mercy Thus we warne them to prepare the oyle of faith in their lampes and to keepe a good conscience toward God and man that they may with ioy and comfort depart in peace render vp their soules into the hands of god cheerefullie meeting the bride-groome and entring with him into his kingdome So then the people loose nothing by 〈◊〉 of the materiall oyle the want thereof being supplyed with exhortations admonitions reproofes consolations prayers and supplications more desired of the sicke and more auaileable for the sicke And thus much of extream vnction and the other forged Sacraments whereof some wanting the outward signe some the spirituall grace signified some the word of institution some the promise annexed and all of them the commandement of Christ and testimony of the scripture we cannot admit them for any Sacramentes and so we conclude that there are only two Sacraments of the Church vnder the Gospell which are Baptisme and the Supper of the Lorde The ende of the first Booke THE SECOND BOOKE of the Sacrament of baptilme being an honorable Badge of our Dedication to Christ containing the true doctrine therof overthrowing the errots of the church of Rome and deliuering the comfortable vse of this Sacrament to all the people of GOD. CHAP. 1. Of the Word Baptisme and what it is HItherto we haue spoken of the Sacraments in General togither with the partes vses and number of them now we come to the first sacrament which is Baptisme being an Honourable badge whereby we are dedicated vnto Iesus Christ This word in Scripture hath many significations First in the natiue and proper signification it signifieth to dippe to diue and plunge vnder water as Mat. 3 16. Iohn 3 22 23 Act 8. 38 39. Secondly to cleanse and wash any thing with water euen when this sacrament is not administred as Mark. 7 wher it is said the Pharisies did not eat except first they washed So Heb. 9 x the old tabernacle did consist in washings Thirdly it signifi th the Crosse afflictions myseries persecutions and inward vexations of the spirite as Luk 12 50. where Christ saith I must be baptized and how am I grieued 〈◊〉 I be baptized And 〈◊〉 12. 22. Are ye able to drinke of the cuppe that I must drinke of and be baptized with the baptisme that I shal be baptized withall Fourthly it is taken for a liberall and plentifull distribution of the graces and gifts of God as Act. 1 5. Iohn baptized with water but ye shal be baptized with the Holy-ghost within these few dates that is ye shall receiue a greater measure of the gifts of God then ye haue done before Fiftly the word is taken for the doctrine of Iohn which he deliuered before he administred the Sacrament of baptisme as Act. 18. 25. Where Apollos is said to be an eloquent man and mighty in the scripture knowing nothing but the baptisme of Iohn Lastly it is taken for the whole worke and action of the sacrament of baptisme as Math 28 19. Go vnto all nations teach and baptize them and in this last sence we are now to speake of it Let vs therefore see what this Sacrament is Baptisme is the first Sacrament whereby by the outward 〈◊〉 of the body with water once into the name of
sword in vaine Was it not that Phinehas was stirred vp and called of God to do execution but Ioah was stirred vp by the Diuel to see and to seeke his owne reuenge Was it not that Peter was a priuate man to whome God had saide Thou shalt not kill but the Magistrate is ordained of god to whom he hath saide Thine eye shall not pitty him whom I haue appointed to die Wherfore there is more to be marked of vs then the deede that is done seeing the same deed performed by a person that hath a calling is liked and lawfull the which done without a calling is vngodly and vnlawful This truth is so plaine and apparent that the Heathen poet doth acknowledge it Duo cumidem faciunt saepe vt possis dicere Hoc licet impune facere huic illi non licet Non quod dissimilis res sit sed is qui facit That is Though two an act attempt in substance one as doth befal Yet one we oft as lawfull like th' other vnlawfull call Not that the deed is differing the doer is all in all So then to say that a woman may minister baptisme in cases of necessity is all one as if a man should say that if ther be no iudge or magistrate at hande that will do his duty in executing iustice against murtherers and malefactors that then a priuate man may take vpon him to draw the sword out of the sheath to strike osfendors But as a priuate man flaying a murtherer hath himselfe committed murther and not executed iudgement because he had no calling or commission thereunto so such as without any warrant haue taken in hande to baptise haue made a prophane washing and not administred any Sacrament of the Lord. Lastly if it be not materiall who baptise then if the friends or neighbours meeting together after the birth of a child should carry the childe to the church ro be baptised and solemnely dedicated to Christ that died on the crosse if a priuate person preuenting their purpose cast water on the infant and with all vse the wordes of institution the childe should by this imagination be baptised and be carried no further to the minister Or if no man of purpose poure on water but it dash at vnwares vpon the face of the child or if a shower of raine fall from Heauen and a priuate person speake the words of institution it should likewise be baptisme Nay which is more vnreasonable and absurd if it were ministred by a boy playing and in sport if it were ministred by a foole or a mad man if it were ministred by one that were not himselfe baptized if it were by a Turke or infidell that is a sworne Enimy by profession to baptisme and to them that are baptised yea if it were ministred by an Athiest that holdeth there is no God yet it should be by this opinion a good lawfull and perfect baptisme But seeing this cannot be so we are not onely to obserue what is the deed done but to consider who is the doer and to prouide it be done by the minister warranted by the church and called of God thereunto Before we come to the vses heereof we will answere an obiection from the example of Zipporah the Wife of Moses who in case of necessity circumcised her sonne and God departed from pursuinge her husbande to the death for omitting thereof To this we may answer that we must liue by lawes not by examples which haue no warrant The question is not of the fact but of the lawfulnes of the fact Againe there is a difference betweene circumcision and baptisme For this falling out before the law was more lawfull when circumcision was left more at liberty yea vnder the law there was no speciall commaundement giuen to the priestes to circumcise which should tye it to the priesthood But Christ in the gospell hath apointed the same persons to be preachers of the gospell and Ministers of the sacramentes Moreouer inasmuch as shee did it not in the absence but in the presence of her husband and inasmuch as her hart was not vpright but filled with Anger against GOD with indignation against her husband with murmaringe and frettinge againste the institution of circumcision castinge the fore-skin with great disdaine vpon the earth regarding nothing lesse then to performe a good duty to God railing vpon and reuiling Moses the act cannot be lawfull or aproued Furthermore it doth not appeare out of the scripture that Moses was sick as some pretend but it is most probaple and likely that Zipporah wanting discretion but not presumption through her boldnes and hastines preuented Moses and aduentured on the worke before the prophet coulde prepare himselfe vnto it Neither may we by the sequell and successe conclude the lawfulnes of her deed as Bellarmine doth because the Angell ceased from vexing him that therefore god was pacified pleased and appealed towarde him For the Heathen man condemneth such as measure actions by the euent as by a false rule and deceitfull measure We see oftentimes euill workes prosper and euill workes speede well in this world The Assyrians that halted in the worship of God and mingled his honor with Idols were deliuered frow the lyons that deuoured them yet their corrupt and consused religion pleased not God Wherefore we conclude that whereas this Woman administred circumcision her example must not be drawn into imitation Now as the truth is plaine and euident so the vse is profitable and comfortable First if the minister be one outward part of Baptisme then he must be ready and carefull to performe his duty which is to wash the vncleane body with water in the name of the father of the sonne and of the Holy-ghost to call vpon God and to follow the institution of Christ as it is left in the scripture for his direction For if there be the outward sign of baptisme as the matter of the Sacrament if ther be a party to be baptized which is the receiuer and if there he a minister to administer it yet vnlesse he performe his duty there can be no baptisme So then we must knowe that the actions of the minister are dubble first there is required of him a sanctifying of the water Sccondly a washing of the partie The sanctifying of the water is the seperation and appointing of it by the word and praier to this vse to signifie the bloud of Christ. The outward washing is a certaine pledge vnto vs of our inward washing by the blood and spirit of christ Secondly if it be the ossice of the minister to baptize then this giueth direction and instruction to the people to whom to repaire and resorte when they haue any children to be baptized It is required of them to haue recourse to the ministers as to the officers of god We see in the asfiairs of the common-wealth and in passing conueyances of houses of lands and of
cirumcision why should we not holde the same of baptisme being instituted for vs in steed of circumcision there being the same promises in both and there being the same ends of both If then the couenant made with Abraham remaine stable and stedfast it dooth no lesse belong to the children of Christians at this day then it did appertaine to the children of the Iewes vnder the old Testament vnlesse peraduenture wee will say that our sauiour Christ by his comming hath restraind or diminished the grace and loue of his father which were detestable blasphemy against the father and an horrible reproach against the sonne of God From hence then we reason thus if the infantes of the Iewes were circumcised then the children of christians are to be baptized but the infantes of the Iewes were circumcised therefore also the children of christians are to be baptized Against this reason sundry exceptions are taken by the aduersaries of this doctrin which are not vnworthy the consideration They say circumcision was a signe of mortification it was tyed to be administred the eight day and that women ought not to be baptised if baptisme were like to circumcision in asmuch as they were not circumcised I answere these obiections will easily appeare to be verye cauils and meere dreames of idle and addle braines if we diligently obserue both wherein circumcision and baptism agree and in what points they differ They agree first in one author of them both that is God himselfe who firste appointed the Minister of circumcision which was Abraham and Iohn the Minister of baptisme whereof hee was called the baptist Secondly in the chiefe and principall ends for which they were instituted namely to seale vp the promises of grace by Christ. Thirdly by both of them is wrought our visible receiuing into the church the Iewes were receiued by circumcision the christians are entred by baptisme Lastly by both of them our mortification regeneration newnes of life and iustification are signified So then they fullie agree in the ends which they respect and in the things which they signifie to wit in the substance and nature of the things themselues Againe circumcision and baptisme differ onely in certaine circumstances first in the forme and maner of doing as circumcision was administred by cutting awaye of the foreskinne and effusiou of blood but baptisme by washing and sprinkling with water Secondly in the outwarde signe which is different in both Thirdly in the circumstaunce of time for circumcision promised from God grace and mercy in the Messias to come baptisme in the Messias already exhibited Fourthly in the subiects or persons that are partakers of them circumcision belongeth onely to the male children but baptisme is common to male and female Notwithstanding howsoeuer the bodies of the men children alone were imprinted yet through them the women were after a sort made partakers and companions of circumcision so that albeit God commanded onely the males to haue this signe in their flesh yet the females were not excluded from being members of the church nor accounted straungers from the Couenants of promise For as the man is the head of the Woman so they were accounted as circumcised in the man yea they were reckoned and numbred with the men namely the vnmarried with their father and the married with their husbands Now their circumcision was thus comprehended in the men so that it was vnto them in stead of circumcision to be borne of the circumcised may be gathered by many places as Luke 13 Where the woman which Christ healed of a spirit of infirmity bounde togither is called the daughter of Abraham to signifie that the priuiledge of his posterity belonged no lesse to her and all women that were faithfull then to the males and that she was as well his daughter as they his sonnes Likewise Gen. 34 the sonnes of Iacob communing with Hamor after their sister was humbled and abused said vnto them We cannot do this thing to giue our sister to an vncircumcised man for that were a reproofe vnto vs but in this we will consent vnto you if ye will be as we are that euery man-child among you be circumcised then we will giue our daughters to you c. where these two are set as contrary one to another our sister and the vncircumsed which teacheth that they were accounted as circumcised in the males so that it was enough to them to be borne of parents that were circumcised Fiftly they differ in the setled time which is limitted for circumcision being precisely and necessarily tied to the 8. day but in baptisme it is not so there is greater liberty left to the church yet the Sabbaoth following would not without vrgent cause be omitted Sixtly circumcision was instituted for the Israelites that were the seede of Abraham but Baptisme was instituted for all Nations that are willinge to ioyne themselues to the fellowshippe of the churches of Christ that professe his name of whatsoeuer Lande and language they be Lastly circumcision was to endure onely till the comming of the Messias but the body being come the figure must cease whereas baptisme is to continue vnto the end of the world as our sauiour teacheth Math 28 Teach and baptise and loe I am with you vntill the end of the world Wherefore the circumcision of the Turkes which liue in infidelity and of the Moores which professe Christianitye vsed at this day is nothing worth albeit they retaine the outward sign and ceremonie because the institution of it was onely to indure the blessed times of the Gospell Thus we see that notwithstanding the differences betweene circumcision and baptism in circumstances of time and maner of doing yet being in substance and effect the same the Argument standeth strōg and inuinsible prouing the baptizing of infants in the time of the Gospell from the commaundement of circumcising infantes in the time of the Law Againe let vs consider the practise of the Apostles and ages succeeding in this point For albeit it be not expressed that any infant was baptized by the hands of the Apostles yet we find in diuers places that whole families and housholds haue bin baptized in which no doubt were many infants and sucklings as Act. 16. 15. Lidia being conuerted to the faith was baptized and all her houshold And againe Verse 33 of the same chapter the Iaylor was baptised and all that were with him So was Crispus the chiefe ruler of the Synagogue and his houshold baptised and the houshold of Stephanas Furthermore when Peter commaunded the Iewes newly conuerted to the faith of Christ and hungring after saluation in him whome before they had crucified to be baptised he addeth this as a reason For the promise is made to you and to your children and to all that are a farre off euen as many as the LORDE our GOD shall call Neuerthelesse will some say we read not directly that any infants were
at the doore life and saluation are absent so that we are neuer partakers of his graces except webe as neerly coupled to his humanity as meat and drink are coupled with our body which of al other is a most neer vnion and inward coniunction Thus we see we are seuered from the world to haue fellowshippe with CHRIST and are set once in him for euer because he that commeth to CHRIST once he casteth him not away hee shall neuer hunger he shall neuer thirst he shall not be lost but hue for euer as the Apostle saith If they had been of vs doubtles they had continued with vs And paule to this purpose saith Rom. 8 Who shal lay any thing to the charg of GODS chosen it is GOD that instifieth who shall condemne Who shal seperate vs from the loue of CHRIST shal tribulation or anguish or persecution or famine or nakednes or perill or sword in all the se we are more then conquerours through him that loued vs for I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor thinges to come nor height nor depth nor any other creature shall be able to seperate vs from the loue of GOD which is in CHRIST IESVS our LORDE If once wee bee ioyned to him in spirituall Marriage notwithstanding the difference and disparagement between him and vs nothing shall bee able to worke our deuorcement from him True it is God 〈◊〉 vs wallowing in our owne filthines polluted in our owne bloode defiled by our owne vncleannes he hath made an eternall couenant with vs he hath spoken peace vnto oursoules saying Thou shalt liue euen when wee were sunke downe in sinne to death hee saide vnto vs Thou shalt liue so that he will neuer turne from vs to do vs good but we shall be his people and he will be our God he will giue vs one hart and one way that wee may feare him for euer and that it may be well with vs and with our children This made the Apostle to write Ephe. 5. 30. 32. Wee are members of his bodie of his flesh and of his bones this is a great misterie but I speake concerning christ and concerning the church Where he seemeth to allude to the first creation of the Woman made of one of the ribs of the man shadowing and 〈◊〉 our knitting and coniunction with Christe which we haue by faith not by nature by vertue of the spirit not of the flesh Now as we haue shewed that this coniunction made by Gods spirit and by our faith which he hath giuen so the meanes and instruments to worke it are the word and sacraments This is a dignity peculiar and proper to the elect to haue perpetuall fellowshippe with Christ and to growe vp into one body with him as he teacheth Iohn 17 20. 21. I pray for all them which shall beleeue in me through theyr word that they all may be one as thou O father art in me and I in thee euen that they may be one with vs that the world may beleeue that thou hast sent me If then there be not an vnion betweene Christ and vs we haue no accesse to God the father being quite cutte off from all hope of life and sa'uation As then all the substaunce and nourishment of the tree commeth from the roote and all the vitall powers of a true naturall body come from the head so it is betweene the sonne of God and vs we haue not so much as one drop of the heauenly life in vs of our selves CHRIST is the waye the truth and the life no man commeth vnto the father but by him To conclude this first vse seeing such as come to this sacrament must be christians before it appeareth to be a very corrupt custome of the people when they require Baptisme of the pastor for their children to say God hath giuen me a Pagan I desire you to make him a Christian. For Baptisme cannot make a Christian but signifie the Sacraments cannot make that which is not but assure that which is already made as seales do not giue the right but confirme it Thus much of the first vse of Baptisme the second followeth Chap. 13. Of the second vse of baptisme BEing made one with Christ we are partakers of the 〈◊〉 of his death to wit of forgiuenes of sinnes and of regeneration or new birth So then the second vse of Baptisme is to assure vs of the remission and pardon of our sinnes that we may be vnblamable and acceptable to god This is signified by the outward ceremony of washing and sprinkling to wit the sprinkling of our soules with the blood of Christ for the forgiuenes of all sinnes as appeareth Act. 2 38 Then Peter said vnto them Amend your liues and be baptized euerie one of you in the name of Iesus Christ for remission of sins And Act. 22 Ananias said vnto Paul immediately after his conuersion Arise and be baptized and wash away thy sinnes in calling on the name of the Lorde So the Euangelist witnesses Marke 1 4. that Iohn did baptize in the wildernesse and preach the Baptisme of amendment of life for the remission of sinnes And the Apostle maketh this vse col 2 12 13. Ye are buried with him through Baptisme in whome ye are also raised vppe together through the faith of the operation of GOD which raised him vp from the dead and you which are deade in sinnes and in the vncircumcision of your flesh hath hee quickned together with him forgiuing you all your trespasses The meaning of these places is not that baptisme bestoweth or giueth forgiuenesse but onely signeth sealeth and assureth our pardon euen as remistion of sins and the righte ousnesse of faith were not in the old Testament by circumcision conferred but confirmed vnto the faithfull The grace of pardon and forgiuenesse of sinnes is not attained but by faith in Christ so that the worke of baptisme will not effect it Moreouer we haue proued that it is not lawfull to baptize such as are in yeares vnlesse they make open profession of their faith in Christ and repentance from the workes of the olde man wherefore they obtaine them not by the outward washing with water in baptisme So then we are no lesse assuredly washed by the blood of Christ from the spots of our soules then outwardly we are washed with water from the filth of the body For the force of his death hath that effectuall working in clensing our soules from the corruption and filthines of sinne which naturall water hath in washing our bodies By the merit of his death we haue full forgiueneste of all our sinnes not onely originall but actuall not onely past but present and to come whose blood is neuer drawne dry but is euer fresh and full of efficacy Therefore the wordes deliuered by the minister in baptisme at the commaundement of christ namely I baptize thee in the
name of the father and of the sonne and of the holy ghost should alwaies be in our eares euen vntill the last gasp and by them we ought to be assured of the ful forgiuensse of our offences against God For the blood of Christ by which we are once washed can neuer be drawne dry but is euer fresh full of force and strength to the continuall clensing of our filthinesse and iniquities so that they neuer come into the sight of God neither are imputed vnto vs. Wherefore it is like vnto a sealed charter whereby is confirmed that all our sinnes are blotted out We are all taught by our baptisme that none of the enemies of our saluation shall be able to lay any sinne to our charge Art thou tempted to thinke that Christs blood was not shed for thee That thy transgressions are not pardoned That thou shalt be brought to iudgement for them Doth Sathan 〈◊〉 thy tender conscience with them thou maist as well doubt that thou wast not baptized and washed with Water as doubt thy sinnes are not blotted out thou maist as well surnize thou perishedst in the water as suppose thou shalt perish in thy wickednesse the floods where of howsoeuer they go ouer thy head yet shall not be able to preuaile against thee sully and ouercome thee sinally This ouer throweth the false doctrin of the false church of Rome the Mother of abhominations which teacheth that by the grace of Christ receiued in baptisme all our sins going before it are rased and blotted out and leaueth nothing in the party baptized that hath the name and nature of sinne But albeit our sinnes be freely and fully forgiuen for Christs sake pardoned and not imputed coucred and remembred no more yet the stain blot and remnants of sinne remaine though not raigne in our flesh so long as we liue in this world which in the end of our daies togither with the mortality and corruptions of our bodies shall be taken away and abolished Indeede the scripture teacheth that Christs blood clenseth washeth and taketh away sinne Ioh. 1. 29. Behold the Lambe of God which taketh away the sin of the world but this is not by an actuall purging of vs from all corruption but in freely acquiting and truely discharing vs from the guilt offence and punishment before God as Psal. 32 Blessed are they whose iniquities are forgiuen and whose sins are lightned blessed is the man to whom the Lord imputeth not sinne I herefore though they be forgiuen yet they remaine as appeareth If we say 〈◊〉 haue no fin we deceiue our selues and there is no truth in vs. And Solomon in his worthy prayer saith If any sinne against thee for there is no man that sinneth not So the Apostle teacheth toucheth this truth by his owne experience Rom. 7 I see another lawe in my members rebelling against the Law of my minde and leading me captiue vnto the Law of sinne which is in my members We are all as a filthy cloth the fsesh rebelleth against the spirit and in nothing we can do the things we woulde so that if God enter into iudgement with vs we 〈◊〉 stand in his sight And if Originall sinne were extinguished and vtrerly abolished in baptisme then they which are baptized shoulde sin no more but we see they sin again after their baptism To conclude baptisme is auailable not only for sins before but it is a seale for confirmation of faith touching the remission of those sinnes that are committed after baptisme as well as done before as our 〈◊〉 sauiour teacheth Mark 16 16. He that shall beleeue and be baptized shall be saued but he that will not beleeue shal be damnd Faith then beleeueth the forgiuenes of all sins past and to come inasmuch as the bood of Christ clenseth from al sins And the Apostle accordeth heereunto Titus 3 5 7. According to his mercie hee saued vs by the washing of the new birth and the 〈◊〉 of the holy ghost that we being iustified by his grace should be made heirs according to the hope of euerlasting life Where we see that the promise of iustification 〈◊〉 generall against all sins Thus much of the second vse Chap 14. Of the third vse of Baptisme THe third vse of baptisme is to kill and bury our naturall corruption by the power of Christs death and buriall and to raise vs againe to sanctification of our nature and newnes of life by his resurrection Hence it is that sin hath his deaths wounde and is stricken to the hatt so that it cannot liue and raigne in the children of God Hence it is that baptisme is often called the sacrament of repentance 〈◊〉 Luke 3 Iohn came into all the parts and coasts about Iordan preaching the Baptisme of repentance for the remission of sinnes So likewise Marke 1 4. Iohn did baptise in the Wildernes and preach the baptisme of amendment of life And the Apostle affirmeth as much col 2 xii xiii declaring that the one end of baptism is the death and burial of the old man by the almighty power of God This also was taught in those liuely types answering our baptisme to wit the flood that drownd the old world while Noah and his family were preserued in the Arke Also the red sea in which Pharaoh and his host perished but the people of God were deliuered For as God destroyed in the waters and as it were buried in the flood the world but saued a remnant of grace so doth God through christ mortifie the old man raise againe the new man and seale them both in our baptisme Likewise as GOD deliuered his people out of the hands of Pharaoh and opened them a way through the red sea and drowned their enimies that they saw them no more aliue so by baptisme he assureth our deliuerance from the thral dome and bondage of sinne which bringeth greater slauery and captiuity then any slaue is in vnder his earthly maister and the destruction of the flesh that it shall not hurt or condemn vs. We are al born in sins and trespasses we haue need of repentance and regeneration We see then what vse we are to make of our baptisme euen labor to attaine to the efficacy and fruit of it that it may not be a bare and barren signe Moses and the Prophets earnestly exhort the people of Israell to shewe forth the force and effect of their circumcision to cut away the fore-skin of their harts and harden their necks no more as we see Deut 10. 16. The Lorde did set his delight in thy fathers to loue them and did chuse their seed after them euen you aboue all people Circumcise therefore the foreskin of your hearts and harden your neckes no more And in another place The Lord thy GOD will circumcise thine heart and the hearte of thy seede that thou maiest loue the LORD thy God with all thine heart and with all thy soule that thou maiest liue
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
couenant it self but a sign and token of the couenant as also it is afterward expounded It shall be a signe of the couenant betweene me and you The aduersaries cannot denie a figure in this speech Now what difference is there betweene these two speeches This is my couenant and this is my body are they not alike and in like manner to be vnderstood So Exodus 12. 11 It is the Lordes passeouer properly the lambe was not the passeouer but serued to put them in remembrance of that benefit and it is expounded aster the blood shall be a token for you vpon the houses where ye are this day shall be vnto vou a remembrance Likewise the Apostle sayeth 1 Cor. 10. That rocke was Christ whereas properly the rocke was not Christ but the water flowing from it did represent him Thus then we must vnderstand the words plainely truely and briefely as if Christ had saide in this manner This bread which ye haue seene me take breake deliuer and distribute and which I bid you take and cate is a signe or sacrament of my true body signifying and sealing vp vnto you that my body shal be broken crushed and crucified for you to purchase to you eternal life let these sacramental rites and actions now performed by me and you be heerafter put in practise by you and all faithfull ministers and professors for the strengthning of your faith by the remembrance of my death and by the applying of the benefit thereof euery one to your owne selues Likewise hauing finished his supper when he did eate the passeouer with his Disciples hauing taken the cup and giuen thanks he gaue it being filied with wine to his Disciples and saide drinke ye al of this for this wine in this cup is a signe and sacrament of my blood by the shedding whereof togither with my death following the full forgiuenes of sins and perfect saluation which I by my vnchangable wil decree do giue vnto you and al that beleeue in me are assured to you and all beleeuers Thus hauing opened and cleared the interpretation of the words we shal heerafter need to spend the lesse time in confuting the contrary doctrin darkenes shal flie before the light error before truth cloudy mists before the sun-shine of the day Again seeing the words of institution are variably and diuersly set down by the Euangelists and the Apostle Paul we learne that euery change of the words where the sence is nothing altered or diminished is not to be condemned as 〈◊〉 or vnlawfull so that the alteration being in the forme and frame of words not in the substance and sence of the matter the sacrament is not destroyed For if it had bene an heinous sinne to haue made any change or alteration or to haue missed of the tearmes or sillables of the institution no doubt the Euangelists would haue consented in the words and not haue swarued one from another as we see they haue done We see how the Apostles in the allegation of sundry places of Scripture borrowed out of the olde Testament do not euermore strictly binde themselues to the very wordes as Mathew 26. Hebrewes 10. 5. and in sundry other but onely to the sence and therefore sometimes they adde as Mathew 4 10. sometimes they leaue out as occasion serueth True it is to alter any substantiall part or to wrest the wordes to a wrong and contrary meaning or not at all to expresse the sence of the wordes maketh the Sacrament voide but an alteration onely of certaine circumstaunces as of number or person of Letters or sillables cannot make frustrate the whole sacrament albeit we allow not any priuate and particular man to make any chaunge of his owne heade in such circumstaunces or to bring in a new frame of wordes So in baptisme the Greeke church saith Let the seruant of CHRIST be baptized in this Water c. and heereby nothing is detracted from the truth of the sacrament because Christ Iesus hath not precisely appointed how many wordes the Apostles and pastours of the Church shoulde vse in the execution of their Ministry Not withstanding the obseruation of the words I baptize thee obserued in our churches seemeth to drawe neerer to the commaundement of Christ and to confirme more fitly and fully the faith of the baptized and to answere vnto the words of Iohn the baptist I baptize with Water Likewise in the Lordes supper whereas Christ saide Take ye eate ye doe ye this as speaking to many the sacrament is not destroyed when the words are particularly rehearsed and specially applyed in our churches saying take thou eat thou drinke thou Lastly seeing the wordes of institution are an outwarde part of the Sacrament necessary to be knowne read marked and vnderstood wherein the substance and comfortatable vse of the Lordes Supper consisteth it followeth that they are to be published and pronounced openly distinctly plainely not in a strange language but in a knowne tongue that the church of 〈◊〉 and people of God may be edified For wherefore serueth the commaundement and promise set foorth in the supper if they be not vnderstood Whether we doe read the Scriptures sing Psalmes poure out supplications receiue the sacraments or whatsoeuer 〈◊〉 we performe to God that he may be 〈◊〉 and the congregation instructed we must doe all in a knowne tongue to be vnderstood This God commandeth this the Apostle prescribeth this the true church of God practiseth this reason teacheth this the Heathen acknowledgeth 〈◊〉 the sinagogue of Rome that it might take away all fruit and comfort from the faithfull and that it might broch horrible errors 〈◊〉 and securely and not be 〈◊〉 hath not onely commanded to pronounce the words of consecration closely and 〈◊〉 but forbidden to vse the common mother tongue of all the people The people of God must not be like Parrots or 〈◊〉 or Rauens or such birds that chatter with voice record mens words and sounde a sentence but vnderstande not the meaning thereof As Plmy maketh mention of a certaine 〈◊〉 that had learnd to say Aue Caesar imperator All haile or good morrow Emperor Caesar saluting 〈◊〉 and the two young princes 〈◊〉 and Drusus And Celius Rhodiginus writeth that Cardinall Ascanius had a Popiniay that coulde pronounce distinctly and 〈◊〉 all the Articles of the Creede Such birds or rather beasts woulde they haue Christian men to be that would haue them 〈◊〉 and not vnderstand what they pray 〈◊〉 〈◊〉 the reading of the scriptures but not know what is reade 〈◊〉 the sacraments but not know the meaning of the institution Things without life which giue a sounde whether pipe or 〈◊〉 except they make a distinction in the soundes howe shall it bee knowne what is piped or harped Or if the 〈◊〉 pet giue an 〈◊〉 sound who shall prepare himselfe to battell All things in the church must tend to the instruct on 〈◊〉 edification
except they meane this bread is the body of CHRIST this wine is his blood wherefore bread and wine remaine their nature is not changed and altered Fiftly these wordes This is my body must be vnderstood as the words following This cup is the new testament but the cup is not turned into the new testament nor into the blood of Christ therefore the other wordes must be figuratiuely vnderstood not 〈◊〉 for there is one respect of them both neither can any reason be rendred why a figure should be admitted in the one part rather then in the other The sixt reason Christ is said to giue to his Disciples that which he saide was his body If then this be properly taken we shall thereby make a proper Christ and make him a Monster of two bodies as they also make the church a Monster of two heads For so there must be one body which gaue and another body which was giuen But it is most absurde that he should giue and be giuen hold himselfe and beholden offer and be offered which differeth litle from the heresie of the Helcesaits who held ther were sundry Christs two at the least one dwelling in heauen aboue the other in the world heere beneath so these make Christ to haue a double body visible and inuisible a visible body sitting at the table and an 〈◊〉 body made of the substance of bread which as the papists hold 〈◊〉 giuen to the disciples as likewise they teach of the headship of the church that one head is inuisible to vs m the heauens another visible to vs vpon the earth The 7. reason it destroyeth the nature of a sacrament which standeth of an earthly heauenly part one out ward the other inward one seene the other vnderstood one a signe the other a thing signified of which we haue spoken before book 1. chap 3. But if there be an actuall transubstantiation then the outward part is abolished and disanulled The 8. reason in baptisme the substance of water remaineth though it haue words of consecration and be made a sacrament of our regeneration and therefore in the Lords supper the bread and wine are not changed and don away vtterly The scripture speaketh as highly of the one as of the other The ninth reason if bread be really turned into the body of Christ and the wine into his blood then the body and blood of Christ are really 〈◊〉 for the words are seuerally pronounced first of the bread then of the wine yea the soule of Christ should be separated from his body for the bread is turned onely into his body and not into his soule But his soule his body and his blood are not really separated The 10. reason if the bread be turned into his body indeede by force of a few words vttered by a priest then the priest should be the maker of his maker and so euery Masse-monger should be preferred before Christ as much as the creitor hath 〈◊〉 honnour then the creature the builder then 〈◊〉 house the work-man then the worke But they are not 〈◊〉 to publish it in their owne words and writings that the priest is the creator of his creator He that created you hath giuen you power to create him he that hath created you without your selues is created by you by the meanes of you These are the speeches of their wise-men if they be not ashamed of their owne words The 11. reason the bread in the Sacrament after the words of consecration is subiect to as many changes and chances as it was before the bread may mould putrifie and breede Wormes and was accustomably in many places burned the wine may being immoderately taken make drunken it may wax sharpe and turne into vineger yea both of them may be boyled and made hot both of them may be vomited vp as certaine lepers did both of them may be mingled with rank poyson as a certaine Monk gaue the poysoned host to Henry the 7. a noble Emperour of famous memory which when he had taken he dyed The like may be said of Victor the 3. a Pope of Rome who was poysoned after the same manner in the chalice as the Emperor was in the bread But the precious body and blood of Christ cannot be mingled with poyson but is an excellent counterpoison against the biting of the old Serpent and all infection ofsinne whatsoeuer the body cannot mould or putrifie the blood of Christ cannot become sharp or sowre as the outward signes may therefore the substance of bread and wine remaineth The 12. reason there is something in the sacrament materiall and substantiall which goeth the way of all meates according to that saying of our sauiour Perceiue ye not yet that what soeuer entreth into the mouth goeth into the belly and is cast out into the draught But none of the accidents as shape colour quality tast such like are auoyded because they are altered in the stomacke before they come to the place of auoydance and it were blasphemy to thinke that the body of Christ either entreth into the mouth or goeth downe into the belly or is cast out into the draught howsomany of them haue also maintained this monstrous impiety Therefore the substance of the bread and the wine remaine in their owne nature in the sacrament The 13. 〈◊〉 If there were a miraculous conuersion of the bread and wine it would appeare to the outward senses as Ioh. 6 The multitude saw his Miracles There was neuer Miracle wrought by any bodyly creature but sense iudged it to be so but seeing our eyes see and our tast discerneth that it is bread we cannot imagine there is any miracle The Miracles that Moyses did in Egypt when he turned water into blood and his rod into a Serpent The miracles that Christ did when he turned water into wine the eye saw the tast discerned heere was no deceit no fraud no collusion And thus euery hedge-priest should be a worker of Miracles that onely can read his portuise and say ouer his pater noster with an Aue mary This is an honor that may be chalenged but cannot be granted vnto them The 14 reason if there were any transubstantiation there shold be an actuall conuersion of the bread into the body of Christ but this cannot stand For when one thing is changed into another the matter remainetin the forme is altered but heere they make the forme to abide and the matter to be changed A strange Metamorphosis and fitting the fable of this counterfeit turning Now the matter of 〈◊〉 is not in the body of Christ because it is perfect in it selfe and so glorified that it can receiue no accesse Besides nothing can be conuerted or changed into a thing before being and pre-existing which was really before the change or conuersion as Christ turned the water into that wine which was not before Moses turned his rod into that
quality not circumscribed not visible nor any way sensible that being in heauē he is really and corporally on earth though not in the distance betweene heauen and earth nor in those places where the host is not which is to assigne innumerable bodies to our sauiour Christ and consequently to make him no body which is in esfect as much as to deny he is come in the flesh which is the very doctrine of Antichrist himselfe as Iohn speaketh Euery spirit that confesseth not that Iesus Christ is come in the flesh is not of God but this is the spirit of Antichrist of whom we haue 〈◊〉 And in his 2. Epistle Many 〈◊〉 are entred into this world which confesse not that Iesus Christ is come in the flesh he that is such a one is a deceiuer and an Antichrist But Orcam propoundeth this as the doctrine of the schooles that The body of Christ is euery where as God is euery where and that if there were an host that filled all the world the body of christ might be with euery part thereof when it should be consecrated And Holcot treading in the same stepes of the schooles not of the scriptures saith If there had beene a thousand hostes in a thousand places at the same time that christ did hang vpon the crosse christ had beene crucified in a thousand places But it is an vnseparable property of bodies to be locall and contained in place take away space of place and true dimensions from bodies and they are no where as Augustine teacheth Besides hence the fathers concluded the truth of Christs body becavse he might be seene and handled and because he had flesh and bones according to the 〈◊〉 Behold my hāds and my feete for it is I my selfe handle me and see for a spirit hath not flesh and bones as ye see me haue But if he be neither seene nor handled in the sacrament nor discerned to haue flesh and bones how shall his humanity be 〈◊〉 and maintained against heretikes impugning the same The 22. reason it taketh away iudgement from the senses and maketh the sacrament of truth to be a sacrament of forgery and falsehood for the senses of seeing of tasting of touching of handling and smelling do iudge bread and wine to be in the sacrament and not mans flesh truely and properly neither can all the senses be 〈◊〉 in their proper obiects as euen the phylosophers themselues do teach and that truely The 23. reason it is an horible act and vnnaturall cruelty for man to eate mans flesh and for man to drinke mans blood and therefore the papists are as humane as the Cyclops Canibals and other barbarous people It is more brutish and barbarous to eate mans flesh then to kill a man and to drink mans blood then to shed it Thus they make christian people eaters of mans flesh and bloode suckers which is beastly and horrible wickednesse The 24. reason the Apostle maketh an opposition between the table of the Lord and the table of deuils saying Ye cannot drinke the cup of the Lord and the cup of deuils ye cannot be partakers of the Lords table and of the table of deuils where he sheweth that to eate the flesh offered to idols is to bee partakers of the idols as the bread which we breake is the participation and communion of the body of the Lord. Hence he concludeth that they should not eate of those thinges which the Gentiles sacrifice to idols because they haue fellowship with the diuils that eate of them euen as they are vnited to Christ which partake of the bread in the supper If then the flesh offered to idols be not transubstantiated why fhold the sacramental bread be turned into the body of christ seeing it sufficeth to make vs partakers of the Lords body to eat of the bread as it was sufficient to make them partakers of the idols to eate of the thinges offered vnto them The 25. reason if the institution of Christ be a sufficient direction vnto the church what to hold in this questiō we shal easily giue this transubstantiation a fall We see in the cases of matrimony that did befall our sauiour bringeth them to the first institution and therby dissolueth the doubts and difficulties that arose saying Frō the beginning it was not so So when any controuersie ariseth about the Lords supper the ordinance of Christ is able to take it vp how great or grieuous soeuer it grow Now there is no sentence no word no sillable no iot no title in the discription of the supper that fauoreth or sauoreth of transubstantiation or signifieth and insinuateth any such matter True it is christ saith This is my body but to be doth not signifie to transubstantiate for then when he saith I am the true vine I am the dore the way and such like he shall be turned and transubstantiated into a natural vine into a materal doore into an high way from whence would follow infinite abuses and absurdities Besides if the word is in the institution fignifie is transubstantiated that is changed from one substance into an 〈◊〉 from bread into flesh from wine into blood then the change shold be made before all the words be vttered so that hence it would follow that it cannot be done by vertue of the words which goeth before the pronouncing of the words Last of al the maintainers of transubstantiation as the builders of babel haue their tongs diuided and their languages confounded they cannot accord together but vary and dissent one from another like the false witnesses that arose against christ First they knew not certainely whether the bread bee turned into his body or come in place thereof the substance departing Secondly some alow not these speaches bread is Christes body or bread is made christs body but wil haue it said christs body is made of bread others condemne this speach also that bread is made christs body Thirdly they know not what is broken whether bread or accidents or nothing others say the true body of christ is broken Fourthly they agree not whether their water in the chalyce mingled with wine be transubstantiated some say it is other say it is not some more sober then the rest are afraid what to say and aske who is able to decide the questiō Others say it is turned into the humors of his body others virknit the knot thus that the water is turned into the wine and then the wine into his blood and therefore are circumspect to giue this cautel that a litle water be mingled being afraid least if more water were put in then the wine the wine should be transubstantiated into water Fiftly they cannot agree with what words their consecratiō is wrought whether accidents be without their subiect whether the accidents norish no lesse then the substance of bread wine likwise what the rats mise do eat how srō whence the worms
and so let him eate of this bread and drinke of this cup. Where he giueth a double commaundement first to appeare reuerently then to receiue worthily Now al that must proue and try themselues are commaunded not only to eate bread but to drink of the cup but al must try and examine themselues therfore al are commanded both to eat and drink at the lords table If this be a commaundement to examine then the wordes following of eating and drinking are likewise commandements There is no halting in these let them admit both or let them deny both Eightly if the faithfull take not the cup in the supper of the lord the condicion of Christians vnder the Gospel shal be worse then of the Isralites vnder the law For the people of Israell in the wildernesse hauing the same sacrament in effect with vs Did all drinke of the spiritual rock that followed them and that rock was Christ as the Apostle affirmeth But out condicion is not worser and weaker then theirs therefore all the faithful are to drink of the cup of the lord Bellarmine the Souldan of the Romish Synagogue answereth thus They drunke not water out of the rock when they did eate of the spirituall meate but in another place and at an other time But this is an answearlesse answer which cannot satisfie For albeit the sacraments of the Isralites as figures and types did represent the same graces that our Sacraments do yet it is not necessary they should in all pointes answer each other and in all respectes agree together Besides the Church of Rome at no time aloweth the people to drinke of the Wine a seale of the blood of Christ they keepe them from the cup of the Lord both when they giue them the bread and at all other times and thereby make their estate worse then the estate of the Iewes Indeed if they did at any time permit al the people to drink of the cup they might pretend this example of the Israelites but inasmuch as they vtterly deny them this part of the cup they ouerthrow themselues in their malice and yet in their blindnes they do not see it Lastly many of the fathers did both eate Manna and 〈◊〉 water out of the rock if not in the same place yet at one the same time inasmuch as they gathered thereof euery morning and it ceased not vntill they entred the frontiers and confines of the land of promise But they neuer alow without a toleration and dispensation the people in any place at any time vpon any occasion and in any respect to tast of the cup in the Lords supper Ninthly if the cup of the new testament may be taken from the Lordes people in like manner the water in baptisme may be taken away froÌ„ them For the blood of christ whereby remission of sins is purchased and procured is represented by the wine of the Lordes Supper as well as by the water in baptisme But the water in baptisme without great sacriledge cannot be omitted or neglected wherefore then should the cup be taken away Lastly if any part of the supper might be taken away from the people then like wise the word of God may be taken from them for in this point there is the same reason and respect of them both A Sacrament is nothing else but a visible word and a sealing vp of the word and the offence semeth to be the same whether a man break the seale or rent the writing But the word cannot be withdrawen froÌ„ Christian people it being the instrument of faith and the life of the Church Wherefore it is the greatest wrong and iniury done to the people of God to take from them the cup of saluation The answer to this reason must be to confesse the parts and yeeld the conclusion forasmuch as by forbidding the people the reading of the Scriptures they haue robbed them of the word of God and taken from them the key of knowledge neither entring themselues into the kingdom of heauen nor suffering those that would enter No marueile then if they take the cup of blessing from the people who haue taken from them the free vse of the word of God To conclude these reasons it is Antichrist who contrary to the doctrine of christ contrary to the institution of the supper contrary to the practise of the Apostles and contrary to the vse of the former churches hath excluded the people languishing and thâ—â—sting after the blood of christ as the dry earth for the sweete shewers of raine from taking the cup of the lord and left them a dry coÌ„munion to eat the bread of the sacrament alone Hauing considered the truth of God by sundry reasons grounded in the scripture that the people haue good interest and title in the cup denied vnto them let vs answer the obiections of the aduersaries made against the former doctrine First they pretend that christ administred it to the apostles only and not to any of the people consequently the institution for taking the cup can be no general coÌ„maundement for al men thus the Rhemistes reason I answer first it may be doubted and disputed whether onely the Apostles were present at his last Supper For seeing diuerse were added vnto the church and professed the faith of christ seeing he had other disciples beside the twelue seeing many Godly men and women followed him to see his miracles and to hear the gracious words that proceeded out of his mouth why should we think that none of them were admiâ—ted to his table who had often heard his preaching and depended vpon him in their liuing Again the passeouer was celebrated in that house of a faithful man as may be collected by sundry circumstances now theÌ„ either the lord Iesus annexed that famely vnto his as the law in one case appointed or else we shall haue two passe-ouers at one time in one house which hath no warrant of scripture no colour of truth no probability of reason We read in the institution celebration of the passe-ouer of ioyning house to house and taking his neighbor next vnto him in case of the insufficiency of one houshold to eate the lambe but we neuer read of killing two lambes and keeping two passeouers vnder one roofe Besides the smal remnant of the faithful among the Iewes would no-doubt rightly and religiously obserue the passe-ouer after the example of their lord and maister rather according to the precept of Moses ' then aceording to the practise of the Iewes in imitation of christ rather then according to the tradition of the elders Furthermore we are to consider that in eating the passeouer they sorted theÌ„selues together according to the number of the persons able to eate vp the lambe for they commanded to take A lambe without blemish a male of a yeare old if the houshold be to little for the lambe he shal take his neighbour which is next vnto
chew not the cud they should haue sinned because it was not sanctified and therefore albeit they had prayed for a blessing all the day longe and giuen thankes neuer so much yet could it not make their practise lawfull which the word of God had made vnlawfull Or if they had offered a cleane and holy sacrifice and not made humble and earnest prayers to God to accept them and their oblations it could not haue due effect but the worde of God had beene hindred by their vnworthynesse So in the administration of the Lordes sacred Supper we vse the word of God which warranteth vs to take the bread and Wine out of this word wee alledge the promises of God to the true beleeuer and heerevnto wee ioyne prayers and thankesgiuing that God would 〈◊〉 vs and 〈◊〉 vs in the participation of his owne ordinance Thus albeit we haue no forged transubstantiation wee haue a true consecration if the word of God and prayer of the church can worke it which are the meanes left vnto vs for this purpose if wee be any way deceiued it is the Scripture which hath deceiued vs. It remaineth now to marke the vses of this point for our farther instruction If by vsing the whole 〈◊〉 of Christ according to his commaundement we confesse a change and conuersion wrought in the vse of the signes then we are falsely charged and slandered to haue no consecration We pronounce the same wordes of consecration that christ pronounced we obserue the same thinges that christ obserued and charged vs to do we shew forth plainly the death of Christ as it he were described in our sight and among vs crucified we speak openly in a known tongue and the people vnderstand vs we pray vnto God to accept vs and render him thankes for the worke of our redemption lastly we take the outward elementes and ioyne the word vnto them and thus they are made to vs a sacrament Nay if to offer vp to God our selues our soules our bodies our almes for the poore our prayers and thanksgiuinges vnto God the father for our redemption be an oblatiou and a sacrifice We haue both a Sacrament and a sacrifice in our Churchés though we offer not vp Christs body to be a propitiatory sacrifice for the quicke and dead vnto his father We offer vp as much as Christ commaunded vs to offer but that sacrifice was once offered vp vpon the Crosse he wasthe priest hee was the altar he was the sacrifice there is no other sacrifice left to be offered for sinne and he which presumeth to offer him againe is an enemy to the Crosse of Christ treadeth the sonne of God vnder his foote counteth the blood of the new Testament vnholy and hath renounced saluation by Iesus Christ. Now if we cleaning precisely to the institution of Christ doe not consecrate what may be thought of the Popish priestes who whisper their wordes closely that no man heareth vse a strange tongue that no man vnderstandeth bring in pryuate Masses whereat none communicate deliuer dry Communions wherein no man drinketh exhorte no man speake to no man and if they doe consecrate they consecrate onelye for themselues and not for others Wherefore we detest the opprobrious and blasphemous speaches of the prophane pistes who in the spirit of Shemei and of Kahshaketh raile falsely vilely and slanderously against our communions affirming that they are no other then common bread and wine without grace without vertue without sanctification bare signes of Christ absent no better then our common breakfasts dinners and suppers Thus they speak basely proudly and scornefully of our communions but all the world knoweth they speake vntruely We hold an effectuall consecration in both the sacramentes though we deny a reall conuersion into the body and blood of Christ the water in baptisme is no more common water it is not void of a spirituall effect it is not without grace and sanctification So the bread and wine are changed not from one substance into another but from one vse to another not in themselues but to vs not in their owne nature but in their end and thus they are not the same they were before Againe are these signes sanctified and consecrated that are deliuered and receiued then heereby wee learne what is to be thought of the remnants and leauings remaining after the Lordes Supper For who seeth not heereby that the bread and wine of the holy vse and lawfull participation appointed are not a Sacrament They differ nothing from common bread and wine sold in other places and taken in our houses Therfore among diuerse the remainder was accustomably vsed to be burned among some it was giuen to little children that were in the schooles among others they did eate in the common assembly at their feastes of loue so that out of the sacred vse of the Sacrament they did eate it as common bread they did drinke it as common wine We see in baptisme the water remaining and not vsed is no part of the Sacrament but may be applyed to common vses So it is in the Lords Supper for the Sacramentes of the new testament are alike and of the same worthinesse no more is consecrated then is receiued and applied This also is euident by the rock in the wildernesse where the waters flowing from thence represented the blood of Christ to the Isralites that dranke thereof not to the beastes and cattell that were 〈◊〉 by it So much was consecrated water as they receiued not all the rest So when Iohn baptized in Iordan not all the Rvuer but all that which was applyed was sanctified So when he baptized in Enon because there was much water 〈◊〉 not the whole streame was hallowed but so much as he vsed Wherefore whatsoeuer remaineth after the celebration of the sacraments may be 〈◊〉 lawful y to common and ordinary vses Moreouer if the sanctification of euery creature whether in the sacraments or out of the sacramentes be by the word and prayer as appeareth by the Apostle it teacheth a profitable instruction namely that no creature of God is to be receiued no gift to be vsed no blessing to be enioyed tending to the health of the body or comfort of the soule without this duty of prayer and thankesgiuing to the Lord. Indeede euery creature of God in it seife is good and euery gift is holy yet if we partake them without praysing the name of the giuer and creator to vs they become vnholy vncleane and vnpure Now if this be needefull in vsing the common creatures and guiftes of God much more is it necessary in receiuing these pledges and 〈◊〉 of feeding our soules to eternall life Beholde heere the cause that moued Christ when he had taken the bread to giue thanks to his father wherin he sheweth what belongeth to the duty of the minister and of the communicantes to wit that we ought to lift vp our hearts to God
without many contradictions For if christs body be visible how can it be inuisible If it haue al the properties of a naturalbody how can it be without the properties of a natural body If it be finite how can it be infinite Lastly if it be an inseparable necessary adioynt to a true body to be contained in one certaine place how then can it be true that his body is in ten thousand places without any circumscription So then Gods omnipotency cannot build vp the monstrous worke of the reall presence inasmuch as the body of Christ cannot be brought within the slender compasse of a mathematicall cake without falsehood and destruction of all the properties incident vnto a true and naturall body Lastly as an esfect of Gods omnipotent power they obiect the bread and Wine are turned into the flesh and bloode of Christ appearing bread and Wine still by a wonderfull Myracle which is wrought by the wordes of consecration and by a mighty worke of God This obiection hath beene sufficiently answered already Wee haue proued that euerye Myracle may bee seene and discerned by the outward sence as the Myracles of Moses of the prophets of Christ and the Apostles and therefore the Iewes said vnto Christ Shew vs a miracle teaching that miracles are to be iudged by sight and sense When Moses turned the Waters of the Egyptians into blood the sight perceiued the tast discerned it The Myracles of Christ appeare euidently and were apprehended by the senses of the body Hee turned water into Wine the tast iudged there of the dombe spake the eare heard them speake The Lame walked the deade were raised the eies perceiued the motion all 〈◊〉 and were astonied In like manner if the bread and Wine were chaunged eyther the eye or tast should perceiue it and all the Disciples would be astonied Againe after the Gospell was plentifully confirmed and had taken roote and the Apostles were dead such Myracles ceased as experience teacheth Besides the holy supper is an ordinary Sacrament of the Church but euery miracle is extraordinary or else it is no Myracle so that vnlesse we will turne ordinary into extraordinary and make miracles as common as Sacramentes we must remoue miracles from the supper Furthermore if the real presence were wrought by a miracle euery priest should be a worker of miracles and wonders and an ordinary calling shold alwaies be accompanied with extraordinary gifts But their office of priesthood hath not this gift in their owne iudgement generally giuen vnto it Wherefore miracles being now ceased are not found in the supper Lastly Augustine gathering all the Myracles written in the Scripture yet speaketh not of this nay he not onely omitted it but slatly denyeth any myracle to bee in the Sacrament when he saith It may haue honour or reuerence as an holy thing but cannot be wondered at as a strange or myraculous thing If then it be a Myracle it must be in the number of lying Myracles spoken off by the Apostle so that Transubstantiatyon and the reall presence are reall contraryes or contradictions repugnant to the Scripture to fayth to reason to lerning to sense to natur to Gods ordinance absurd and impossible and therfore of all Gods people to be abhored abiured being a renewing of the old heresie of Eutiches who held that Christs body after his 〈◊〉 was made equall with his diuinity To conclude this vse we do not exclude all presence of Christ out of the Sacrament but distinguish the manner of his presence which we haue shewed to be in the supper truely not grosly effectually not fleshly spiritually not bodily sacramentally not carnally mistically not naturally The former vse was touching knowledge and faith instructing what to hold of the reall presence The next vse is touching our obedience and dutye For is Christ the chiefe substance of this sacrament and his body and blood giuen vs for the foode of our soules a gift farre aboue heauen and earth Then we are bound to hunger after him to desire him with an earnest appetite and desire as wee come to our meate and drinke Hunger is a great thing and we say it maketh men leape ouer a stone wall he that is hunger bitten will eate his owne flesh from his armes In this corporall hunger then are two thinges that pine and pinch men first a paine in the lower part of the belly arising from emptinesse secondly an exceeding appetite to be filled and satisfied such haue killed dressed and deuourd their own childen rather thē they would starue this paine hath beene so great this longing hath beene so extraordinary So must it be with vs in the spirituall hunger after Christ we must be inwardly pained in soule for 〈◊〉 and for the wrath of God kindled for our sinne and then haue an hungring 〈◊〉 and longing appetite that we may possesse Christ and lay hold on him to our saluation Whosoeuer commeth to his ordinary meate without hunger it were better not to eate it ingendreh grosse and euill humours aud bringeth a surfet to the body So whosoeuer desireth not christ with an hungry soule earnestly longing after him and crauing nourishment from him cannot be filled with good thinges The want of this hunger is a cause why so few receiue Christ and profit not by the meanes ordained to that end as the word and sacraments these come to them of custome rather then with conscience and for fashion rather then with faith these men are not fit to be Christes ghuests that hunger not after him Wherefore the prophet 〈◊〉 all such as faint in their soules through hunger and thirst of this foode Ho euery one that thirsteth come to the 〈◊〉 and ye that haue no siluer come buy and eate come I say buy wine and 〈◊〉 without siluer and without money And the Apostle Reuel 22. 17 Let him that is a thirst come and let whosoeuer will take of the water of life freely Likewise the Euangelist Luk 1 53. He filleth the hungry with good things and sendeth the rich empty away But where is the desire of these things Where is the hunger after this heauenly foode Where is the thirst after the waters of life Truely of all gifts this is the greatest yet the greatest number care nothing for christ nor for his gifts As the Israelites in the wildernesse loathed Manna and desired to returne into Egypt such are there among vs no desire no affection no zeale this way they spend their cogitations and indeuoures to gaine honour they thirst after Siluer and Gold they delight in earthly pleasures they couet houses landes and wealth of the world these things they abound in these thinges they make their happinesse and their heauen Such as these there are thousands in the bosome of the Church that hunger more after these transitory things then after heauenly Such are prophane persons as 〈◊〉 who preferred a
like vnto him in regarde of this naturall body yet they are not indued with his heauenly spirit they haue many 〈◊〉 through him but they want such as accompanie saluation chap. 14. Of the third vse of the Lordes supper THe third vse of the Lordes supper is a spirituall communion aud growth with our brethren to bee one bodye with them flowing from the communion which we haue with Christ. For as the vnion betweene brethren and sisters of the same bloode and of the same flesh springeth from the neer coniunction they haue from father and mothers as from a fountaine and as the vnity and concord among seruants of the same society ariseth by meanes of the same maister so the faithfull that haue communion with christ haue likewise communion one with another This Paul testifieth euidently writing to the Corinthians We that are many are one breade and one body because we all are partakers of one bread This is to be vnderstood of that communion and fellowshippe which the members haue one with another who receiue food and norishment from the same table therby professing themselues to be of the selfe same family and houshold Besides by the vniting together of many graines is made one bread of many clusters of Grapes one wine is pressed out so out of many members groweth vp one body of the church which is the body of christ This maketh much to the reconciling renueing and maintayning of friendship that we are all partakers of one bread made of many cornes and 〈◊〉 of the same cup of wine made of many clusters as the Apostle setteth downe 1. cor 11. Wee are all made to drinke into one spirit Wherfore we are not onely to look to our vnion with christ but also our ioyning our selues with them who are of the same misticall body be they neuer so many that receiue with vs this holy supper in respect whereof this sacrament hath bin called a communion Now let vs consider what vse may be made heereof to our selues Is this one end of the institution of christs last supper to lay before vs our communion one with another then what gifts soeuer we haue receiued from christ wee must imploy them to the benefit and good of others If god haue giuen vs knowledge we must vse it io instruct the ignorant if the gift of zeale we must applie it to kindle and stir vp others to remember from whence they are fallen if faith and sanctification we must bestow them to the gaining and winning of others if the outward thinges of this life and this worlds good we must communicate them to others according 〈◊〉 their want and out wealth their pouerty and our plenty The candle hath receiued light not for it selfe but for others The trees bring forth fruite the clouds drop downe raine the fountaines send downe water the Sun shiaeth the earth flourisheth the Bee gathereth the beast laboureth to profit others And wherefore haue we all receiued moysture from the root light from the sun fruit from the tree water from the fountain euen life from Christ but to impart it to others as freely as we receiued This is taughtvs in many placs Let euery man as he hath receiued the gift minister the same one to another And in another place The manifestation of the spirit is giuen to euerie man to profit withal god hath tempred the body together least there should be anie diuision in the body that the members might haue the same careone for another So then the gifts that we haue receiued of vnderstanding wisedome zeale exhortation reprehension and whatsoeuer gifts externall internall or eternall let vs consider that we are stewards not maisters of them and therefore must render and giue an account vnto the author and giuer of them when he shall say Giue an account of thy stewardshippe for thou mayest bee no longer Steward Againe is the Lordes supper the bond of charity and doth it put vs in mind of our communion with the saints fellowship which one hath with another then all such as receyue the same doctrine imbrace the same religion and 〈◊〉 at the same table must be vnited in Christian loue gentlenes meeknes and patience one towarde another supporting one another bearinge the burthan one of another being alike affected and disposed guided by one spirit nourished by the milke of the same word acknowledging one 〈◊〉 professising one faith liuing in one bodye walking in one callinge looking for one kingedome worshipping one Lorde meeting at one Supper and washed with one Babtisme for our ' regeneration and sanctification according to the saying of the Apostle Eph 4. Walke worthy of the vocation whereunto ye are called endeuouring to keeepe the vnity of the spirit in the bond of peace there is one body and one spirit euen as ye are called in one hope of your vocation There is one Lord one faith one baptisme one god and father of all which is a boue all and through all and in you all And in the same epistle to the Philippians If there be any consolation in Christ if any comfort of loue if any fellowship of the spirit if any compassion and mercy fulfill my ioy that ye be like minded hauing the same loue being of one accord and of one iudgement that nothing be done through contention And Luke Act. 4. describing the notes of the Church of Christ saith The whole multitude of them that beleeued were of one heart and one soule neither any of them said that any thing of that which he possessed was his owne but they had all things common Let vs acknowledge our selues to bee fellowes of one houshold and members of one body and euermore bring with vs this fruite of loue to the lords Supper otherwise we shall neuer be the Lords ghuests If bretheren that are the children of the same father malice and maligne one another will not the father be angry And if one fellow-seruantes brought vp in one family fall together by the eares will not their maister be displeased and offended Seeing then God hath vouchsafed to call vs his children to admitte vs into his house to nourish vs at his owne table and to preserue and reserue vs to his heaueuly kingdome hee will take from vs all these priuiledges and 〈◊〉 if wee be hatefull and hating one another and deale with vs not as with his own children but as with his vtter enemies Thus much of the third and last end of the Lords Supper Chap. 15. Of examination before the Lords supper WHat the Supper of the Lord is what are the parts and vses thereof and what an heauenly banket it is for al worthy receiuers hath hitherto bene sufficiently declared now it followeth to set downe the way and means how we may come 〈◊〉 For the whole fruit of this Sacrament standeth in the right partaking thereof The right manner standeth in preparing ourselues to come and
testament and the new they had sundry significant signes and Ceremonies whose interpretation was not easily knowne vnto them Thirdly seeing God hath giuen vnto vs two signes and added two seals to his word and writings we ought to haue the stronger faith in his mircyfull promises For wherefore hath he doubled the signes but that wee should encrease in faith and as it were double our assurance of his graces Lastly this number of two ouerthroweth the number of seauen sacramentes maintained in the church of Rome which iust number was first broched by Peter Lumbard afterwarde ratysied in the Counsell of Florence and lastlye established in the Counsell of Trent and is now become the common doctrine of that counterfect church For besides baptisme and the Lords supper which wee receiue they haue instaled into the number of sacraments Confirmation Penance Matrimony Orders and extreame Vnction contrary to the doctrine of the scriptures contrary to the nature of Sacramentes and contrary to the euidence of sundry reasons And firist of all confirmation cannot bee lifted vppe into the seate of the Sacramentes or sit downe in this Chaire of honour because it wanteth the institution of Christ it wanteth an outward signe it hath no word to warrant it or promise of blessing for howsoeuer the Apostles by imposition of hands gaue the holy ghost those miraculous gifts are now withdrawne from the church of God Lastly they haue aduanced it aboue baptisme they administer it in a strange tongue and halow the greazy oyle to purifie soule and body Secondly their popish penance instituted by bodily chastisements to make satisfaction for sinne to God is no sacrament of the new testament nor any sacred thing being thus vnderstood For we acknowledge no other satifaction for sinne wherein God delighteth and the conscience of man 〈◊〉 but only the death and obedience of christ Besides true repentance hath beene preached and practised from the beginning of the world after that sinne entred into the world Furthermore their penance hath no visible signe as baptisme and the supper of the Lord haue Thirdly matrimony albeit it be a diuine ordinance honourable among all estates yet can be no Sacrament of the church of christ because it was instituted before the law it is ratified among the infidels which are no members of the church it hath no promise of grace and saluation ioyned to it and albeit it be honorable in all yet it is not necessary in all Lastly the Roman church esteemeth it as an vnclean thing a prophanation of holy orders a liuing in the flesh so that as with one hand they aduance it to a great dignity with the other hand they cast it downe with great disgrace and contempt as vnworthy of the high and holy priesthood Fourthly orders come in the next place which are the offices and ministry of the church but no sacrament or sacraments of the church For then according to the number of orders we should multiply the number of sacraments Neither haue they any outward element and visible signe Lastly we are come to extream vnction which we suffer not to maske vnder the name of sacraments but pul off the vizard thereof because the church had the vse of anoynting so long as it retained the miraculous gift of healing Besides it hath no word ofinstitution to warrant the continual practise of it vntill the second comming of christ Wherefore seeing the word of God teacheth the number of two sacraments onely and the church of Rome instructeth her children in the number of 7. sacraments neither moe nor lesse they must pardon vs if we harken rather to the scriptures then to their traditions rather to God then to man rather to the truth then to the spirit of error Hitherto we haue spoken of the Sacramentes in generall of their parts their vses their number now we come to speake of them in particular first of baptisme then of the Lords supper And howsoeuer baptisme hath sundry significations yet as it signifieth that washing with water which serueth to seale the couenant of the new testament it is the first sacrament wherein by the outward washing of the body with water once in the name of the father of the son and of the holy ghost the inward clensing of the soule by the blood of christ is represented This descrption teacheth that such as are not yet baptized are not to be admitted to the lords table that albeit dipping be not necessary to the being of baptisme yet washing with water is of the essence of this sacrament that such as are once baptized are not to be rebaptized albeit they haue beene baptized by heretickes and that whosoeuer is baptized hath made a solemne couenant to professe the Christian religion Now q wee are to consider in Baptisme as wee did before generally in a Sacrament these two thinges his partes and his vses The partes of baptisme are outward and inward The outward partes are these foure The first outward part is the Minister as the Messenger of God For baptisme is a part of the Minystry and God hath ioyned the ministry of the word sacraments togither Wherfore the minister must be carefull and not carelesse in the execution of his osfice who is to sanctifie the Water and to wash the party Moreouer the people are directed to whom to resort when they haue children to be baptized Lastly the Church of Rome prophane baptisme when they appoint mid-wiues and priuate persons to baptize children The second outward part is the word of institution which is as the forme of this sacrament The third part is the element of water which is the matter whereof baptisme consisteth Whosoeuer therefore baptiseth with any other liquorthen with water as with blood with sand with snow with milk or such like matter doth frustrate Baptisme and maketh it an idell ceremony Againe all Popish corruptions added and annexed to this sacrament contrary to the simplicity of the gospel as creame crosses censors tapers spettle salt and such like vnsauory trumpery are 〈◊〉 hauing also a superstitious opinion of holinesse and worship ioyned with them Also if water be an outward part the want of washing with water cannot hinder the saluation of such as dye without baptisme All perished not vnder the law that died without circumcision God is not more rigorous vnder the Gospell This therefore is a bloody and discomfortable doctrine to be abandoned and abiured of all parents of all childeren of all Christians The fourth outward parte of baptisme is the body that is washed Novv such as are to be baptized must be within the Couenant these are eyther men and Women of riper yeares or else the infantes of such vvho haue interest in Baptisme as vvell as their parentes This condemneth the Romyshe practise of baptizing bels and serueth to set forth the great loue of God to all
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
ashamed of this blasphemy and of these blasphemers Haue not all your Seminaries cause to blush at this vilany Be hold Christian reader how the lo. dealeth in Iustice with such as giue ouer the known truth striking them with blindnes of hart and giddines of spirit which is the iust reward of errour and superstition Leaue therefore your grosse and carnall presence for sake this barbarous and beastly diuinity renounce this sluttish and vnsauory dung and returne for shame to truth to antiquity to grauity to sobriety to the institution of christ Secondly they handle this question whether the Body of Christ be broken chewd with the teeth or not Some hold not c Non quando manducamus c that is when we eat we do not make parts of him Againe other thinke nothing is broken truely but in shew somewhat seemeth to be broken but nothing is broken so that we haue a myraculous breaking where nothing is broken Contrariwise Pope Nicholas in a counsell holden at Rome caused Berengarius to recant in this wife credo corpus domini nostri Iesu Christi sensualiter et in veritate manibus sacerdotum tractari et frangi et fidelium dentibus atteri that is I beleeue that the body of our Lord Iesus christ sensibly and in very deed is touched with the hands of the Priests broken and ground with the teeth of the faithful This was the consent iudgment and determination of that counsel and yet the rude glosse reprouing the same giueth warning to the Reader Nisi sané intelligas verba c. Except you wartly vnderstand the words of berengarius you wil fal into a greater heresie then euer he held Lastly notwithstanding this Synode the receiued opinion in their schools is that onely the accidents of bred are broken and chewd Thus they wander vp and down in discussing this second question as men that are in a maze and cannot find the end of their iourney Thirdly they dispute whether the substance of bread remaine in the sacrament or not Scotus holdeth that the substance of bread better resembleth the body of christ then onely accidents seeing there is a fitter proportion betweene substance and substance then betweene a substance and an accident So Occam secondeth this opinion saying that to hold that the substance of bread abideth is most probable and least subiect to inconueniences not repugnant to reason nor to the authority of the Bible And Petrus de Alliaco Ille modus qui ponit substantiam panis remanore c. that opinion which holdeth the substance of bread to remaine is contrary neither to reason nor to the authority of the scripture nay it hath better reason in it and is more easie to be vnderstood And Durand the resolute doctor deliuereth that It is rashnesse to say that the body of Christ by the diuine power cannot be in the sacrament in any other manner then by turning of the bread into him Furthemore he affirmeth this If it be graunted that the substance of bread and wine do remain one dissioulty ariseth that two bodies are together which may be answered but the contrary being holden many follow namely how accidsnts can nourish how be corrupted and how any thing can be ingendred in them seeing there is nothing made but there is presupposed or thought to be a matter c. Contrarywise commonly they hold that the substance of bread is turned into the body of Christ but about the manner how it is changed they cannot agree Some think the bread is consumed to nothing and the body of Christ brought in place of it But Thomas their chiefe Schoolman holdeth that it is not brought to nothing whom Scotus crosseth and againe Scotus is crossed and coufuted by caietan And in the counsell of Trent it is made an Article of faith and all such cursed as heretikes which say That the substance of bread and wine doth still continue yet pope Innocentius in a counsell before did not curse those that held the contrary opinion that the substances of bread and wine do remaine Besides this there is a great variety among thē whether the water mingled with the wine in the chalice bee transubstantiated into the blood of Christ. Some bring and wast it to nothing Others holde it to be transubstantiated into blood Some say it is turned into the vitall humor of Christ. Al these are resolute gamsters but Durand being fearefull saith Quis audeat desinire That is who should be so bold as to determine this question Thomas their Saint had rather holde a double transubstantiation first of the water into wine and then of wine into the blood of Christ and there upon wisely and warily giueth a caueat that little water must be mingled with the wine Fourthly they are greatly trobled and perplexed whether mice eating the sacrament doe also eate the body of Christ Bellarmine seeing the iars of the Schoolmen and the vnsetled iudgments of their profoundest Doctors hath thought it best in his Iesuiticall wisedome to pasie it ouer and say nothing either because he was not resolued or because he would not lay open the shame and discouer the nakednes of his fauorites Peter Lumbard maister of the Sentences and teacher no doubt of Catholicke conclusions among them when he commeth to this Question standeth in a mammering and cannot teach himselfe saying Quidigitur sumit mus vel quid manducat Deus nouit that is What is it therfore that the mouse receiueth or what doth the mouse eate God knoweth As if the should say the question is too hard for my part I confesse plainely mine owne ignorance I cannot tel Notwithstanding he taketh hart and giueth his resolution thus It may be saide very well that bruit beasts receiue not the body of christ But the doctors of Paris haue censured and corrected his iudgement and say Hic magister non tenetur that is Heere in the Maister is not to be followed And Harding holdeth it for an errour that a mouse may eate the body of Christ and calleth the contrary doctrine a vtle asseueration Now thomas of Aqume saith thus Quidam dixerunt that is some haue said that as soon as the sacrament is touched of a mouse or a Dog the body and blood of christ doth straight way depart from it but this is a derogation to the truth of this sacrament And yet this is that worthy doctor to whom they say Christ appeared in a vision saying O Thomas thou hast written wel of me So Iohannes de Burgo saith The mouse eating the sacrament receiueth the body of Crist. 〈◊〉 whome wee named before though he will haue Christ to take vp his lodging as well in the stomacke as in the mouth of mau yet he liketh not vt aut mus in ventre 〈◊〉 aut in cloacam discenderet that is Either that the body of Christ should go into the belly of a mouse or be cast foorth into
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
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
of washing away sins were found in the element of water Baptisme therfore is not the washing away of sins onely the bloud of Christ clenseth vs from al sin 1. Iohn 1 7. Againe this declareth the perpetuall vse of it in the church seeing it hath this effect to assure remission and forgiuenes of sins vnto this let vs bring our children of this let vs make them partakers from this let vs by no means keepe them and in this let vs continually renew our couenant with God Chap 2. That the parts of Baptisme are partly outward and partly inward Hitherto wee haue shewed how baptisme is taken and what it is In baptism we are to consider 2 things his parts and his vses For as in the former book when we spake of the Sacraments in generall hauing shewed what a Sacrament is we discended to his parts and vses wherein the perfect knowledge thereof consisteth so wee wiil obserue the same in handling the doctrine of the sacraments in particular The parts of baptisme are first to be opened the vses are to be reserued to their proper place The parts are 2. the outward and the inward parts This appeareth 1 Pet 3 Where of the baptisme that now is answereth that figure which is not a putting away of the filth of the flesh but a confident demanding which a good conscience maketh to God and saueth vs by the resurrection of Iesus Christ. Where the A postle teacheth that sinne cannot be washed awaye by that outwarde water but by Christs inward working which the outward baptisme doth shaddow In like manner Mar. 1. Truth it is I haue baptized you ' with Water but hee will baptize you with the Holy-ghost where the baptise sheweth that hee baptized outwardly but the force of it proceedeth from Christ who baptizeth inwardly So Act 2 Peter saide vnto them Amend your liues and be baptized euerie one of you in the name of Iesus Christ for the remission of sinnes and ye shall receiue the gift of the Holy-ghost Where the A postle declareth that in such as repent and beleeue the vertue of the Holy-ghost is ioyned with outwarde baptisme The outwarde partes therefore are one thinge and the inwarde partes are another that which is seene is one thing and that which is vnderstood is another thing This diuision of the partes of Baptisme affoordeth diuers good vses and putteth vs in minde of sundrye holy duties And first of all are there outwarde and inwarde partes of baptisme then we learne hereby that the outwarde partes are no vaine ceremonies no fruitlesse rites no vnprofitable actions that may be neglected or contemned but auaileable signes and effectuall seales of the sprinkling of Christs blood for the forgiuenes of all our sinnes Againe seeing there is such an vnion of the partes betweene themselues we must not contemue or dispise or deferre baptisme Wherefore the faithfull all delaies reasons and pretences set aparte haue speedily prepared themselues to do that which God commaundeth Wee haue a worthy example in Abraham when god required him to circumcise himselfe his sonne and all the males of his house and thereby to vncouer all their shames hee doth not inquire why God required this at his hands hee doth not complaine or consult with flesh and blood ouer all doubts faith got the victory and subdued reason vnder her and caused him with diligence readines and expedition to submit himselfe to fulfill the Lords will and performe it the same day that he commaunded it Of this duty likewise we see Paule was admonished by Ananias immediately after his conuersion Act. 22. saying Why tariest thou Arise and be baptized and wash away thy sinnes in calling on the name of the Lord. Whereby he sheweth that this tarying and delay in the matters of God maketh vs culpable in his sight True it is it is not the want of Baptisme simply that is demnable as is shewed afterward but the contempt of the Sacraments is dangerous and without repentance damnable as it appeareth The Pharisies and expounders of the law despised the counsell of God against themselues and were not baptized of him We know all neglect and contempt in heauenly duties is euill and bringeth with it a certain curse as the prophet saith Cursed is he that doth the worke of the Lord negligently We see in humaine and wordly thinges wise-men will not deferre the sealing of their writings and calling of witnesses when they haue giuen a promise to other or made a bargaine with other knowing that vnnecessary delay may breede vnrecouerable danger as wee see by the example of Ieremy when he had bought a field of his vncles sonne presently he weighed him the siluer enrolled it in a booke of remembrance hee signed it he tooke witnesses and left it written in roles or records hauing an instrument or euidence fairely drawne and sealed with the common seale if any thing should be called in question in time to come 〈◊〉 he like we see in Abraham long before when he had bought a possession of the Hittites for the buriall of his dead he weighed out and paied 〈◊〉 money among Marchants so the field and the caue that was 〈◊〉 withal the trees and appurteuances that were therin was made sure to him for a possession As these men when they had made the purchase would not delay the taking of assurance and security the like delaying and vnnecessary putting off the time from Sabboath to Saboath from meeting to meeting ought to be fhunned of vs otherwise thogh we should be free from contempt we cannot excuse ourselues of the neglect of au high and holy duty to God and our children Indeede we are not pricisely tyed to a certaine day in Baptisme as the Iewes were to the 8. day in their circumcision but that which the 8. day was to them a conuenient and orderly time is to vs. Now what time can be more conuenient more comely more fitte then the Sabboath day following when the Church is assembled That so it may be administred rightly reuerently religiously and conueniently in the publike meetings of the faithfull Againe the needelesse and carelesse deferring of this worke hath a grieuous threatning annexed of assured punishment and iudgement as it is set down The vncircumcised male in whose flesh the foreskin is not circumcised euen that person snalbe cut off from his people because he hath broken my couenant Whereby we see that whosoeuer shal neglect circumcision not fuffer himself be circumcised or shal approue the negligence committed by his parents shall bee none of the peop'e of God but shall be shut out from the society and barred from the fellowship of the faithful both in this world and in the world to come vnlesse hee repent of this sin And that the neglect of Gods ordinance draweth his wrath appeareth in the example of Moyses The Lord met him and would haue killed him because his son was not