hath added them to giue vs greater assurance euen as a Seale to a Writing makes it more Authenticall The Essentiall parts of a Sacrament are either outward or inward The outward hath the signe with the Ceremony ordained and the Word As in Baptisme the outward signe is Water the Ceremony is the sprinkling The word is the word of Institution and Promise Baptise them c. Whosoeuer beleeueth and is Baptized shall be saued Mat. 28.19 Mark 16.16 And the distinct pronouncing in the Mother Tongue of this forme I Baptise thee in or into the Name of the Father and of the Sonne and of the Holy Ghost The meaning whereof is thus much That the name of the Father Sonne and Holy Ghost being called vpon the Person Baptized is through forgiuenesse of sinnes receiued into the fauour of God who is Father Soune and Holy Ghost and Adopted Receiued Sealed Initiated and Consecrated into the proper Goods Right Family Couenant Grace Worship Religion Faith and Fellowship of the Father Sonne and Holy Ghost God one in Essence thrée in Persons to liue wholly according to his Will The inward matter is the thing signified which is both the Bloud and Spirit of Christ and our Incision and Grafting and Incorporation into him by the Holy Ghost with all benefites following As imputation of Christs Righteousnesse Remission of sinnes Adoption Receiuing into the Communion of Saints Regeneration c. For as the Water washeth the filthinesse of the body so the Bloud of Christ washeth away our spirituall filthinesse through the Spirit which Spirit makes vs fruitfull in good workes and abateth our defires of earthly things euen as water maketh things fruitfull and quencheth bodily thirst And this so surely in regard of the true and Mysticall vnion of the Signe and Things signified by the bond of Faith that for our assurance the worke of the Spirit is often attributed to the Signe as Baptisme regenerateth and saueth because such is the relation and vnion of the Signe and the grace signified thereby in regard of the truth of God on the one side offering and faith on the other side receiuing that whosoeuer beléeueth may as verily be assured of receiuing the thing signified in his soule as he is made partaker of the signe in his body Vse 1. In as much as the Sacraments are Significations and Seales of such excellent things they are with all reuerence to be handled and estéemed euen as meanes which exhibite to vs and confirme the best blessings of God In regard therefore of their vse by institution they are things vnualuable though in regard of that which is subiect to the eye they bée of little price Estéeme then not according to their outward valew but according to the blessing annexed in their lawfull vse and looke more vnto the gift then the meanes or manner of giuing For God measureth our contempt or irreuerence in the Sacraments not according to the worth of the Elements but according to the benefite offered in and by them As the thing wherein Adam transgressed was but an Apple but the manner of sinning euen in that Apple was most heynous As therefore men estéeme of their Euidences not according to the value of the Paper and Waxe but according to their vse So are we to consider of the Sacraments The Water in Baptisme and the Bread and Wine in the Lords Supper are but small matters Yet no Bread or Wine in the world none the most precious water that is or can be distilled though a drop were worth a Kingdome may be compared vnto these but in the like vse Adamah and Pharphar Riuers of Damascus fairer then Iordan yet cannot cleanse the leprosy So there are many waters which comfort the heart but none but this cleanseth the soule saueth it Wherefore all Ministers Parents and People are reuerently to cary themselues in or at the administration of the holy Sacrament of Baptisme and if they slightly reckon thereof as in too many places is vsed they are to be reproued as heinously guilty before God Vse 2. Thankefully receiue the holy things of God for the confirmation of thy faith for though not in themselues yet by Institution they haue singular vertue hereunto I am perswaded we often want comfort because we do not wisely vse the Sacraments to their vse for the which they were appointed Wherefore doubtest thou or wantest thou comfort Remember thy Baptisme as Dauid when he went to fight against Goliah incouraged himselfe by his Circumcision and go with confidence to the Lords Table the Lord will be present with his owne Ordinance he is able to make them effectuall and cannot faile by them to conuey comfort and assurance to thée if thou canst do him this honour as to beléeue that he is able and true to fulfill all his Word For God is faithfull and all his promises are sure and as Bernard said Neither doth his Word differ from his Meaning because he is all Truth nor his Deed from his Word because hee is all Power and Strength c. Vse 3. Art thou baptized then know that thou art bound ouer to all manner of obedience to God and to the continuall practise of Repentance which if thou dost not Rom. 2.25 26. thy baptisme is voyd God promiseth in Baptisme to be our God but not so to be though we liue as we list but we for our parts promise also to renounce the Diuell the World and the Flesh and to serue him Kéep thou thy part and be sure the Lord will not faile to kéepe all his couenants on his part But wholely breake thou thy promise and thou shalt neuer taste of the good blessings of GOD promised to thée There is nothing more profitable then Baptisme yet it profited not Simon Magus because he wanted the inuisible washing of the Spirit therefore if thou wouldst make the best profite of thy baptisme walke then in all holy obedience and vnfainedly repent of thy sinnes yea thou arte bound vnto it Euen as the Souldier by his preast money to serue in the warres so thou by this holy marke and character which thou hast receiued of God art bound to his seruice Thou hast solemnely before God his holy Angels and Saints protested as much so as thou must néedes be guilty of treacherous falshood if thou performest it not Men thinke their words binds them to men and Herod séemes to make conscience of an vnlawfull oath make thou conscience much more of thy oth to God the breaking whereof bringeth vpon thy soule an eternall guilt Shalt thou by thy sinnes blot out the stampe of God which thou hast receiued Shalt thou vow seruice to GOD and be the Diuells slaue Hast thou Gods marke in thy fore-head and the diuels in thy heart and life Dost thou receiue the badge of a Christian and liuest like an Infidell Thy Baptisme shall not saue thée but condemne thée rather for thy sinnes are the greater euen as Balthasars drunken feastings were
the more abhominable for the abuse of the holy Vessells Euen as the holy water of triall was to the suspected wife if shée were faulty mortall and deadly but if not it was a blessing Num. 5.11 Euen so the holie water of Baptisme to such as kéepe their promise in sinceritie bringeth a blessing when to such as liue profanely and feare not God it is euen a water of bitternes vnto death Qu. What is the Sacrament af the Lords Supper Ans The Supper of the Lord is a Sacrament of the New Testament instituted by Christ wherein by the taking and eating of the bread blessed and broken and by drinking the wine being blessed is signified and sealed to vs the Communion of the body of Christ crucified Matth. 28.26 27 28. Luke 22.19 20. 1. Corint 10.16 11.24 25. and his bloud shed for vs vpon the Crosse for remission of sinnes and that being incorporated into Christ by his Spirite wee might be more and more strengthened in assurance of eternall life Explic. The Supper of the Lord is that other honourable Seale of Gods couenant in Christ by whom it was instituted wherein are as in all Sacraments two things First the visible Element or outward signe Second the word For as Augustine saith The Word being added to the Element makes a Sacrament The Element or Signe is Bread blessed broken distributed and eaten and the Wine blessed distributed and drunke of the Church or company present Both those are the outward signe which though they be two materially as they say yet in regarde of the end and forme they are but one Our Sauiour Christ intending the nouriture of the Soule by a similitude of the bodies nourishment which consïsteth in bread and drinke The word is the Promise added to the Signe in these words This is my Bodie which is giuen for you This is my blood which c. together with the commandement in these words Doe this c. The element doth represent the inuisible grace of the which the word speaketh and the Word declareth what the inuisible grace is which is represented and sealed by the Element The outward Signe then in this Sacrament is the Bread and Wine as I haue spoken The inward Grace is the Body and Bloud of Christ giuen and shead for our sinnes and the Spirituall eating and drinking of them whereby is signified our Vnion with Christ by faith by the which we drawe from him Righteousnesse Ioy and eternall life according to an excellent Analogie in this Sacrament Now these two the Signe and the thing signified are vnited by the Word in the lawfull vse of this Sacrament which Vnion is only Sacramentall and relatiue wherby the signe is not changed into the thing signified nor the thing signified contained in vnder or in the place of the Signe but by the Signe the thing signified is represented offered and sealed in the lawful vse to Beléeuers For Grace is not so tied to the Sacrament that whosoeuer partakes of the Signe should also of the thing signified or as none could partake of the thing signified without the Signe For the vnbeléeuers may haue the Lords Bread in their mouthes which neuer haue Christ in their hearts as Beléeuers may taste of the swéetnesse of the Lord in their soules which where it can not be had partake not of the Bread and Wine which are the outward Signe Quest What is required that wee may so partake of this Sacrament at the Lords Table that we may be partakers of the inward Grace of the Sacrament Ans Whosoeuer would come worthily to this Sacrament and to his benefite must first examine himselfe 1. Cor. 11.28 and so eate and drinke Explic. To be worthy and to come worthily to the Lords Table are two diuers things none are worthy of so great mercy yet we come worthily whē we try our selues Which triall is of our faith and repentance Concerning Faith first whether we haue a competent knowledge of the doctrine of the Sacrament and why it was instituted secondly whether we beléeue the pardon of our sinnes by Iesus Christ Concerning repentance whether we haue héeretofore or doe now vnfainedly repent of our sinnes purposing to leade a new life He which comes to the Lords Table without Faith and Repentance comes vnworthily and he which findes them in himselfe euen in their beginnings true Math. 9.12 and 11.28 though small and weake comes worthily for such Christ inuites Question How often would you aduise a Christian to receiue the holy Communion Ans So often as there is occasion offered and liberty granted lawfully to receiue the same 1. cor 11.25 Explic. Baptisme is but once administred as being the sacrament of our new Birth euen as we are but once borne But as being borne we often eate to be nourished and to grow so we are often to communicate and to come to the Lords Table first that we may grow in Faith secondly that we may haue occasion to stirre vp our dulnesse both to consider of and to be thankfull for the death of Christ thirdly that we may testifie our Remembrance of Christ fourthly that we may kéepe Vnity and nourish Charity fiftly that wee may immitate the Apostolicall church who seldome came together without the word prayer breaking of bread almesgiuing Neither will this holy Sacrament grow into contempt through the often vse to the godly Acts 2.42 as we sée in the frequent vse of the word and euen of our daily bread Vse 1. Prepare thy self often to come to the Lords Table if occasion fitly be offered that thou tempt not GOD by neglecting his ordinance appoynted for the confirmation of thy Faith And that thou maist performe his commandement who saith Do this often in remembrance of me And that thou maist shew foorth the Lords death till hee come Consider then is once or twice a yeare enough for thy discharge herein Canst thou so neglect the remembrance of his torments who was bruised for thy sins and which bore thine iniquities who hath deliuered thée from Hell and purchased Heauen for thée by his bloud Thy Sauiour passing out of this world by a most bitter passion for thée commends himselfe to thée and commands thée to remember him and to testifie this and thy thankfulnesse for his death to come often to his Table How then doest thou not shewe thy selfe vngratefull and forgetfull which when occasion is offered churlishly turnest thy backe c. Vse 2. He that eateth and drinketh vnworthily eateth and drinketh Iudgement to himselfe Beware therefore how thou presumest to come to the Lords Table without thy wedding garment without preparation Holy things require holy vsage first labour for faith both to vnderstand what the Mystery is that thou mayst discerne the Lords body and also to receiue the grace that is offered therein which without faith thou receiuest not He that beléeueth hath benefite vnspeakeable by the ordinances of God but without faith all is
also and sauour of our corruption as pure water is soyled by passing through a filthy channell and good Wine as it were tainted by the fustinesse of the Caske And further our actions are to be reputed such as are the next naturall beginnings in vs from whence they procéed which are an vnderstanding but in part inlightened and will and affections but in part sanctified by the Spirit Vse 1. Trust not in thine own works for though they may be in some respect good yet in other respect they haue euill mingled withall so that thou hast much cause or more when thou hast done thy best to aske pardon for that is wanting then to boast of that thou hast performed c. Vse 2. Perswade thy heart to endeuour to please him with thy best seruice who so graciously is content through Christ to accept of thy weake obedience c. Q. None then can keepe the law what doe they deserue which breake it Ans They which in the least manner breake that holy Law deserue the wrath and curse of God Deu. 27.26 Gal. 3.10 Rom. 2.9 6.23 that is all plagues and iudgements of body and soule in this world and in the world to come Vse 1. If one sinne deserue Hell then what hast thou iust cause to feare who art guilty of innumerable sinnes How shalt thou escape vnder many sinnes when the least sinne is so heauy and heynous that it cannot bee pardoned without the heart bloud of Iesus Christ c. Vse 2. Hate sin which bringeth with it the curse yea all curses and if thy vile nature taketh pleasure in any sinne lay the momentany pleasure thereof with the eternall paine that followeth it and consider wisely Is sinne swéet But Death and the Curse are bitter Couetousnesse Vsury Vncleannesse Drunkennesse Reuenge may please the flesh but knowest thou not that they will bee bitter in the end Wilt thou rather separate thy selfe foreuer from God and be accursed then leaue thy sinnes and walke in the commandements of God Who can dwell with continuall burnings and endure that fire c. Q. Wee are all sinners and deserue the curse what meanes is there to be freed from it Ans Whosoeuer are iustified in the sight of God by the obedience of Christ Rom. 5.1.2.3.4.5 Rom. 8.1 Gal. 3.13 through Faith are sure to escape the curse of the Law Q. What is iustification in the sight of God Ans Iustification is the sentence of God whereby as a Iudge for the righteousnesse of another that is of Christ he freely forgiueth the sins of the belieuing sinner Rom. 3.21.22.23.24.25.26 and imputeth the righteousnesse of Christ vnto him for his owne glory and the sinners eternall saluation Expl. For the vnderstanding of this wonderful point it must be very well obserued that Iustification or to Iustifie signifies not to make Iust by expelling the euill quality in vs and infusing that which is good but alwayes in this matter it is taken iudicially being a tearme or word taken from the bench of the Iudge and signifies by way of sentence to pronounce a person arraigned to be cleare quit and guiltlesse as appeares He that iustifies the wicked Pro. 17.15 and condemneth the iust both these are an abhominatiō to the Lord. Here by the opposition of Iustifying and Condemning Psal 14 3.2 Rom. 8.33 c. it is manifest that Iustification is iudicially taken for it is no abhomination to make an euill man good so also is the word taken For the vnderstanding then of the answeres to the two last questions conceiue thus Thou hast broken the Law and art a grieuous sinner Thou must answere it before the iudgement seate of God the sentence of the Law is Thou must bee damned for thy sinnes Thy Conscience askes how thou shalt escape The answer is There is no way vnlesse the Iudges fauour may bee obtained to iustifie thee that is to absolue thée by his sentence Which Iudge who is God from whose sentence there is no appeale if he shall iustifie thée that is pronounce thée to be guiltlesse and Iust and so acquite thée then thy Conscience hath Peace Vse 1 Diligently study this point which is the chiefe Tower as it were of Christian Religion against all Gentilisme and Superstitions Which if it be not rightly vnderstood it is not possible to preserue the purity of doctrine in other points Yea some Papists haue confessed and it is most true that this doctrine Pighius razeth the very foundation of all Popery their Idolatrous Sacrifice of the Masse their groundlesse Purgatory their superstitious praying to Saints and for the dead c. Being no more able to stand before this doctrine sincerely taught vnderstood then the Dagon of the Philistins was able to stand before the holy Arke of Israel This is the summe of the Bible the ground of our peace and assurance It were therefore a very grosse thing that any Christians of the yeares of discretion should be ignorant hereof Vse 2. It is the greatest and hardest matter in the world for a sinner to be iustified in the sight of God Many thinke it to be a slight and easie thing and therfore they neither feare him nor seriously séeke forgiuenesse But consider thou that thou must be arraigned and tried before the iudgement seat of that God who is a consuming fire in whose sight the Heauens are vncleane who will not fauour iniquity who cannot be deluded or deceiued who cannot retract and reuerse the sentence of condemnation manifest in the law without satisfaction for the law accusing sheweth that sentence already written with the finger of God thy conscience confesseth all Consider this and then tell me what it is to be Iustified How shalt thou escape Euen Dauid a man beloued of God and after his owne heart when hee considereth this crieth out Enter not into iudgement with thy seruant O Lord for in thy fight shall no flesh be iustified And againe If thou shalt marke iniquities who shall stand namely in iudgement What then canst thou say why thou shouldst not be damnned What shall thy conscience plead Guilty thou art and God must deale iustly To whom wilt thou go We will go euen to Iesus Christ our Lambe slaine from the beginning of the world Iehouah our righteousnesse our surety who hath perfectly fulfilled the Law for vs and fully paid and patiently suffered all things which can be exacted of vs or were to be suffered by vs. Whose righteousnesse is ours if we beléeue euen as effectually as if it had béene done in our owne persons and for this onely is a sinner iustified that is pronounced to be iust before God This if thou know it happy arte thou if thou féele it c. Quest You said that wee are instified by the righteousnesse of another How can that be Can I liue by another mans Soule or be learned by the learning that is in an other Ans I verely beleeue that