Baptism are the Sacrament of our reception and entrance into the Church Q. Wherein do Circumcision and Baptism differ A. 1. In the Rite or Ceremony which is not the same in Baptism as in Circumcision for in Baptism is only a washing but in Circumcision a cutting off the foreakin of the flesh 2. In the circumstance of the sex or age Circumcision belonged only to Males and at eight days old Baptism belongs to both sexes Male and Female and presently after they are born 3. In the manner of signifying Circumcision on God's part promised Grace through the Messiah to come but Baptism through Christ already come And on their part they being Circumcised were received into Grace by believing on the Messiah to come but we through faith in Him already come 4. In the particular promise Circumcision had also the promise of corporal blessings as of the land of Canaan c. But Baptism hath no such special promise of any temporal benefit 5. In the manner of obliging Circumcision on their part obliged them to the keeping of the whole Law Ceremonial Judicial and Moral but Baptism obligeth us only to the keeping of the Moral Law that is to faith and repentance 6. In the objects and duration Circumcision was commanded to the posterity of Abraham only and the Proselytes and was to endure but till the coming of Christ Baptism is instituted for all Nations that will come into the society of the Church and to endure to the end of the world To close up all with these few heads Aphorisms about Baptism 1. Baptism avails though administred by a contemptible person as much as if it were administred by an Apostle for if Baptism were in the merit or worth of the Minister then it did not belong unto Christ 2. The power of baptizing the Lord hath reserved to Himself it is Christ alone that baptizes with the Holy Ghost the applying of the outward Element Christ hath committed to His Ministers lawfully called and deputed 3. Baptism is the same as He is by whose power and authority it is administred Not as He is by whom it is performed 4. Every true believer in Baptism is made a King and a Priest and Prophet Rev. 1. 5. Christ washes us from our sins in His own blood and so makes us Kings and Priests unto God and His Father So St. Crysostome When as Christ hath washed us from our sins in the laver of Baptism by His blood He makes us Kings and Priests unto God Baptism as we have seen is a high Ordinance of God and a means whereby He hath appointed to communicate Christ and His benefits to our Souls and therefore not to be neglected or slightly esteemed but used with all reverence and thankful devotion when it may be had Yet where God denyeth it either in regard of the shortness of the Infants life or by any other unavoidable necessity there comes no danger from the want of Sacraments but only from the contempt of them The right use of Baptism is when inwardly in thy heart thou feelest some motion to sin through thy lusts then meditate on that solemn vow thou madest to God in thy Baptism And if by infirmity thou fallest once or oftner into some sin still have recourse to Baptism that thy Soul may be encouraged therehence For although Baptism be but once administred yet that once testifieth that all mans sins past present or to come are washed away 1 Pet. 3. 21. Eph. 5. 25 26 27. And never rest before thou hast a feeling of that renewing power signified in Baptism namely the power of Christ's death Mortifying sin and the virtue of His resurrection in the renewing of the Spirit EXERCITATION THE THIRD Of the Lords Supper the second Sacrament of the New Testament IT hath several appellations it is called 1. The Lord's Supper or Caena Domini from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Communis caena vocatur à communione vescentium For seorsim prandebant prisci Romani sed cum amicis caenabant About Supper-time the Jews were to eat the Paschal Lamb which circumstance of time the Church hath changed according to the liberty in these things she hath It is called the Lord's Supper because our Lord Jesus Christ sitting at His last Supper ordained it instead of the Passeover 2. It is called the Table of the Lord 1 Cor. 10. 21. 3. A convention of the Church 1 Cor. 11. 20 33 When ye meet together in one place c. And When ye come together to eat 4. The Eucharist because of the usual Thanksgiving 5. A Sacrifice so it was called by the ancient Fathers non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut meritorium not a propitiatory or meritorious Sacrifice as the Papists would have it but an Eucharistical Sacrifice because it is a solemn commemoration and celebration of the propitiatory Sacrifice of Christ 6. At length it was called Missa from the offerings sent by the rich to the relief of the Poor or from a dismission of the Congregation after the publick Ordinances But we retaining the appellation or name delivered in Scripture call it the Supper of the Lord. There are many detestable and abominable differences between the Lord's Supper and the Popish Mass which I think not fit here to recite as not at all for edification I define the Lords Supper thus The instituted and commanded distribution of Bread and Wine by Christ Himself in which Christ is certainly promised to me and all true believers Or thus The Lord's Supper is the distributing and taking of Bread and Wine commanded by Christ to all true believers that He might testifie by these tokens that He gave His body to death for us and shed His blood and that He gave us these to eat and drink to assure us that He will dwell in us and nourish and quicken us to eternal life First He assures and seals that He gave His body for us upon the Cross and that His blood was as truly shed for us as we see with our eyes the bread to be broken for us and the cup to be given to us Next that He by that His body Crucified and by that His blood poured out will as certainly nourish our Souls to eternal life as surely as our bodies are fed by Bread and Wine taken from the hand of the Minister which are reached forth unto us as seals and pledges of the body and blood of Christ The Rites or Signs here are the Bread broken and eaten the Wine distributed and taken or the breaking and distributing of the Bread the distributing and drinking of the Wine The things signified are the body of Christ Crucified and the blood of Christ poured out the eating and drinking of them signifie our union with Christ by faith whereby we being made partakers of Him and all His benefits from Him as branches from a Vine do suck and draw eternal life or nourishment to eternal life Of this our union and communion with Christ
for ever And when He said take and eat He commanded Heb. 5. 6. us not to offer up His body but only to feed on it So also another abuse of the Papists is to deny the Cup to the people whereas Christ in His institution said Drink ye all of this It is a high Sacrilegious impiety thus expresly to go against Christ's institution in His own words It is by faith alone we eat the body and drink the blood of Christ And yet we say not that the body of Christ is included in the Bread and His blood included in the Cup but if we will enjoy the truth and reality of the Sacrament we must have our hearts lifted up heaven-wards and look upwards where Christ is in the glory of His Father and from whence He shall come to be our Judge for he that seeks Him corporally in these corruptible elements manifestly errs So for me to eat the body of Christ crucified for me and to drink His blood shed for me is not only firmly to believe the whole passion and death of Christ and by it to obtain remission of Joh. 6. 35. to 54. sins and everlasting life but also by His Spirit which dwelleth in me to be more and more united to His blessed body as Christ there said He that eateth My Joh. 6. 56. â—lesh and drinketh My blood dwelleth in Me and I in him So that although Christ is in Heaven and we on Earth yet we are flesh of His flesh and bone of His bone Eph. 5. 30. 3. 16 17. 4. 15 16. Joh. 6. 57. Even as all the members of the body are quickened and directed by one soul so are we by one and the self same S-pirit So then our eating the body and drinking the blood of Christ which is not corporally but spiritually done signifies four things 1. Our believing of the passion and death of Christ 2. Our receiving remission of sins and everlasting life by faith in Him 3. Our union with Christ by His Holy Spirit which dwelleth both in Christ and us 4. The benefit of quickening by the same Holy Spirit So to eat the body and drink the blood of Christ is to believe that we through the merits of Christ are received by God into grace and favour and by the same faith we receive remission of sins and are reconciled unto God and that the Son of God that Word which was made flesh who hath Joh. 1. 14. united to Himself our humane nature which He personally took doth dwell in us and hath joyned us to Himself and His assumed humane nature by pouring upon us His Holy Spirit by which He regenerates us and restores light in us righteousness and eternal life the same which shineth in His assumed humane nature Or more briefly thus to eat the body of Christ is 1. To believe in Him 2. By faith to receive remission of sins 3. To be united unto Christ 4. To be made partaker of the life of Christ or to be conformable to Christ by His Holy Spirit which worketh the same things both in Christ and in us This our eating is our communion with Christ which the Scripture teacheth and which in this Sacrament we do profess namely our spiritual union with Christ such as is of the members with the head and of the branches with the vine This eating of His flesh Christ teacheth in John 6. and confirmeth it by these outward signs in the Lord's Supper For in the Lord's Supper as we do eat the Bread and drink the Wine even so there as surely Christ gives to all true believers His body to eat and His blood to drink This is clearly manifested to us in the words of institution Mat. 26. 26 27 28. 1 Cor. 11. 23 24 25. And this promise is repeated by St. Paul 1 Cor. 10. 16 17. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ For we being many are one bread and one body for we are all partakers of that one bread To explain this briefly It is called the cup of blessing or of giving thanks because it is received to this end that we should give thanks to Christ for His death and passion for us or that we should use it so as to put us in mind of Christ's benefits towards us and for these to give Him thanks Communion of the blood of Christ Communion is a participation of a common thing the Communion of the body and blood of Christ is by faith to be made partakers of Christ and all His benefits the same Spirit being in us which is in Christ and working the same thing in us which he doth in Christ It is a spiritual communion which believers have with Christ as members with the head and as branches with the vine For the Bread and Wine are the Communion that is the sign and testimony of our Communion with Christ This Communion as the Apostle there said consisteth in this that we being many are one body This makes against the corporal eating of the Papists in this Sacrament for our communion with Christ is only by faith and by the Holy Ghost Christ is the common head His benefits are common and communicated to all His members Hence also it follows that the members are common among themselves whence should flow mutual love and amity The Papists to uphold their Transubstantiation do say that we must take the words litterally and so immediately after the words of consecration at the last syllable of the last word that the Bread is transubstantiated or changed into the very body of Christ and the Wine into His blood But this is a Sacramental speech of Christ This is my body As St. Austin to that general rule about Sacramental actions adds this instance of eating the body of Christ This is a certain way said he of finding out whether such a phrase or speech be proper or figurative that whatsoever in Divine Word or holy Scriptures cannot be done by honest and good manners nor be properly referred to the truth of our faith we must know it to be a figurative speech And shortly after instances in that place Vnless ye eat the flesh of the Son of man Joh. 6. 53. and drink His blood ye have no life in you Doth our Saviour here command such a nefarious act to have the Jews fall upon Him kill and â—ley Him to eat His flesh and drink His blood No it is a figurative speech there Christ commands them to communicate with the passion and sufferings of the Lord and most sweetly to lay it up in remembrance that for us His body and flesh was crucified and wounded So also this is a figurative speech when our Saviour speaks of the Bread This is my body and of the Cup This is my blood This Cup is the New Testament in My blood where the
must with delight apply Christ and His merits to all the necessities of our Souls spiritually feeding upon Him and growing by Him For the eating of the Bread to strengthen our nature betokeneth the inward strengthning of our souls by Grace through the merit of breaking Christ's body for us And the drinking of the Wine to cherish our bodies betokens that the blood of Christ shed on the Cross and as it were drunk by faith doth cherish our souls And as God doth bless these outward elements to preserve and strengthen the body of the receiver so Christ apprehended and received by faith doth nourish him and preserve him both body Joh. 6. 50 51. and soul unto eternal life 1 Cor. 10. 3. 11. 17 19. Q. Who are to be admitted to be partakers of this Sacrament A. 1. They who are of years of discretion and sound judgment able to discern the Lord's body ought to repair to it If they are able to prove and examine themselves and rightly to remember the Lord's death For so is the Commandment This do in remembrance of me And let a man examine himself and so let him eat of this bread and drink of this cup for so ye shew the Lords death till He come 1 Cor. 11. 27 28. 2. They who are baptized and by Baptism made members of the Church For our Covenant with God made in Baptism is renewed in the Lord's Supper As formerly none might eat of the Passeover unless he were circumcised so none may partake at the Lord's table unless baptized 3. Who in word and deed profess their faith and repentance or who express the profession of their faith and repentance by the actions of their life For of occult and hidden things the Church judgeth not but she admitteth all those whom she can judge to be members of Christ that is those whom she hears and sees by their confession and by their outward deeds to profess their faith and repentance whether they be Godly or whether they be Hypocrites not yet made manifest Q. What is to be performed of every Christian that he may partake worthily of the Lords Supper A. Three things 1. A due preparation before receiving 2. Great heed in the whole duty of receiving 3. A thankful close and shutting up of it Of all these in order Q. What is the preparation requisite to this holy Sacrament A. Duly to search and examine their own souls if they can find in themselves those things which God requires in worthy Communicants This preparation is twofold 1. Inward 2. Outward 1. Inward which is spiritual and that consists in a man's examining of himself and so to try his own worthiness There is a double worthiness 1. A Worthiness of the person if thou hast faith and the righteousness of Christ imputed by faith to thee 2. A worthiness of the using which is true reverence inward and outward forgiveness love a serious bewailing of sins and repentance the meditation of the benefits of Christ the discerning the body of the Lord thanksgiving and the avoiding of all offences All these things be particularly discussed by many worthy writers and therefore I here wave them Briefly thus Such as will in a holy sort prepare themselves to celebrate the Lord's Supper must have 1. A knowledg of God of Man's fall and of the promised restauration into the Covenant by Christ 2. True faith in Christ for every man receiveth so much as he believeth Heb. 4. 2. 3. True repentance of all their sins past Isai 66. 3. Psal 26. 6. 4. Perfect love and charity forgiving as we would be forgiven true repentance purgeth out malice among all other sins and a sound faith worketh by love towards God and towards our brethren also Mat. 5. 22. Jam. 1. 19. 20. Gal. 5. 6. The holy Apostle Paul in 1 Cor. 11. 27 28 29. placeth preparation in these three acts 1. Discerning the Lord's body 2. Examining of our selves 3. A worthy disposition To speak a little of all these distinctly 1. Discerning the Lord's body which consists in a good understanding and judgment of the nature use and necessity of the Sacrament Now because these things cannot be understood but out of the fundamentals of Christian Religion about sin and misery following thence the Grace of Christ and the blessings therehence slowing of our duty in thankfulness and obedience to God therefore the knowledg of the principal points of Christian Religion which are necessary to Salvation are needfully required to this discerning here spoken of 2. Examining our selves which consists in a serious trial if we are so disposed that we may use this Sacrament with profit The rule of this examination is the Word of God especially as it concerns the institution of this Sacrament Our dispositions to be looked into in this trial of our selves are our faith repentance charity a desire of new obedience 3. A worthy disposition which consists in an agreeableness of our affections with this sacred business And here is required 1. That we renew our repentance as for all our former sins so especially our late failings and for those sins we are most inclined unto and those committed since our last receiving 2. To stir up in our selves a hungring and thirsting after Christ and His Grace as for pardoning and mortifying our sins so to be enabled for better obedience and newness of life 3. To stir up our faith to lay hold on the promises of the Gospel 4. That with all humility reverence and devotion we receive this Sacrament as the Seal of the Covenant of Grace and of the promises of God Thus far of the first part to be performed by every Christian worthily to partake of the Lord's Supper which is Preparation Now for the second Heedfulness in the duty of receiving And that consists in these four things 1. Reverendly to attend the better to apply the whole action joyning with the Minister in his Prayers making use of all the Sacramental actions both in the Minister and also in the receivers whereof we spake at large before and so thankfully commemorating the Lord's death for the comfort and refreshing of our souls 2. According as it is commanded all must take the Bread and Wine into their hands 3. According to Christ's command to eat that Bread and drink that Wine 4. They must use thanksgiving offering up themselves both souls and bodies is a Sacrifice of thanksgiving In which Rom. 12. 1 respect this Sacrament is properly called the Eucharist As oft as we eat this bread and drink this cup we shew the Lords death c. The Ordinance it self is full of death what other language doth bread broken and the blood severed from the body speak but a dying Christ As the Ordinance so the Communicant doth by eating and drinking in fact declare his profession of adherence to Christ and embracing of the death of Christ for remission of Sins and reconciliation of his person unto God Which although at all times
we are certified 1. By the analogy or proportion between the sign and the thing signified 2. By the promise which is added to the sign The analogy chiefly proposeth two things to us 1. The Sacrifice of Christ 2. Our Communion with him Because the bread is not only broken but also is given to us to eat Or more clearly thus The Lord's Supper is the second Sacrament of the New Testament wherein by the outward elements of Bread and Wine sanctified and exhibited by the Minister and rightly received by the Communicants assurance is given to those that are ingraâ—sed into Christ of their continuance in Him and receiving nourishment from Him unto eternal life In the same sense it is also called the Lord's Table thou dost therefore come to the banquet of Christ to be His guest as often as thou dost eat and drink of this Supper The Lord's Supper came in stead of the Passeover or Paschal Lamb not because He appointed it a Supper unto us but because He ordained it in room of the Passeover For in the same night wherein He was 1 Cor. 11. 23. betrayed immediately after He had eaten the Passeover with His Disciples He did both Himself with them celebrate Mat 26. 26. this Holy Sacrament and withal gave charge for continuance of the same in the Church until His second 1 Cor. 11. 20 coming The parts of the Lord's Supper are two 1. The earthly matter or the outward signs 2. The action requisite for the use of the outward sign The outward sign or earthly matter is again twofold 1. The Bread 2. The Wine 1. The Bread of the Lord is Christ's body given to death for us so Christ said This is my body which is given for you 2. The Cup of the Lord is that New Covenant through His blood which was shed for us By a Synechdoche the Cup is put for the Wine contained in the Cup. Then by a Sacramental Metonymie because neither the Cup nor the Wine in the Cup is substantially that very new Covenant which was confirmed by Christ's blood shed for us but it is the Sacrament of that Covenant and that in a double respect 1. Because it is an outward sign calling to our remembrance and as it were representing before our eyes that New Covenant or Testament established by the blood of Christ 2. Because it is a seal of our faith sealing up the certainty of that Covenant and the continuance of it with us So the Wine is a Sacrament of the blood of Christ not contained in the veins but shed out of His body upon the Cross or as it was shed for the forgiveness of sins So our Saviour said This Mat. 26. 28. is My blood of the New Testament which is shed for many for the remission of sins Also here by Bread and Wine is noted out unto us that we do perfectly and wholly find in Christ not meat alone but drink also that is not only one cause or part of Salvation and eternal life but whatsoever wholly is requisite or necessary thereunto Q. What are the ends of the Lord's Supper A. 1. To confirm our faith and to be a most sure testification of our union and communion with Christ For Christ by these signs testifies to us that He by His body and blood doth as truly nourish us to eternal life as truly as we receive these signs out of the hand of the Minister And this testification is directed to every particular person that with true faith receives these signs or symbols And we so receive these elements out of the hand of the Minister as if Jesus Christ Himself did reach it forth with His own hand unto us 2. That it may be a publick profession of our faith and a solemn thanksgiving with an obliging our selves to perpetual thankfulness and a celebration of this so great a benefit And these are included in Christ's words This do in remembrance Luk. 22. 19. of Me. This commemoration is chiefly faith in the heart joyned with a publick confession and thanksgiving 3. That it may be a publick distinction or discerning mark between the true Church of Christ and all other Nations and Sects whatsoever For the Lord instituted this for His Disciples and not for others 4. That it might be a bond of Love between all those who lawfully take it to become Members of one body under one Head the Lord Jesus Christ We being many are one bread and one body 1 Cor. 10. 7. for we are all partakers of that one bread Now the Members of the same body do mutually love each other 5. That it may be a bond of the publick meetings of the Church for the institution of this Sacrament is that it be done in the publick Assembly or Congregation Thence are those words When ye come together into one place And 1 Cor. 11. 20 33. when ye come together to eat c. Or more briefly thus The ends of the Lord's Supper are 1. To be a remembrance of Christ's Sacrifice performed on the Cross 2. To be a sign of the Covenant of Grace established by the blood of Christ 3. To be a Sacrament of the nourishing continuance and preservation of them in the Church which once by Baptism have been ingraffed into the Church of Christ Our Lord Jesus Christ by this Sacrament doth teach us by the communion of His body and blood that our Souls are nourished in hope of eternal life By the Bread Christ represent His body to us and by the Wine his blood to shew unto us that as there is in Bread a nourishing faculty to feed and strengthen our bodies for this present life So His body hath a nourishing and quickening power with it spiritually to nourish our souls In like manner also as Wine exhilarates and cheers the heart of him that drinks it refresheth his spirits and maketh the whole body the more strong Even so Christs blood doth strengthen our hearts and fill them with joy and gladness We do truly by faith feed on the body and blood of Christ when we are pâ—rswaded that we shall be saved by His obedience righteousness and satisfaction to His Father on our behalf as the Father imputeth it unto us Therefore we must necessarily have an interest in Christ for we can never be partakers of His good benefits unless first He had given Himself unto us By this Sacrament our communion with Christ is confirmed and sealed The Lord's Supper refers us to the death of Christ that we may so communicate of His virtue for upon the Cross that His own and perpetual Sacrifice was offered for our redemption He redeemed us by His blood and He made atonement for us by the blood of his Cross So we do not as the Papists say offer up the body of Christ to the Father for Christ Himself alone is worthy of that honour who was both Priest and Sacrifice and who offered up Himself He remains a Priest
could not be induced to Print it But he writes Religious books doth as one said Retia salutis expandere spread the nets of Salvation to catch souls in and the good works of Rev. 14. 13. such will last as long as their Books live and follow them also after death I cannot Momo satisfacere as the Proverb is satisfie one who will do nothing himself but carp and cavil at every thing another doth whether deservedly or undeservedly Neither care I much for a detracting Zoilus whom I answer with the Poet Pexatus pulchrè rides mea Zoile trita Sunt haec trita quidem Zoile sed mea sunt Leaving these following Exercitations and Meditations to your most serious Meditation and your Meditations to Gods especial blessing and setting it home upon your hearts by His Holy Spirit that God in all things may be glorified and the salvation of Souls furthered against that great and notable day of the Lord Jesus to whom I commend you and remain Your Friend and Servant Sam. Thomsonn Esse tibi tantâ cautus brevitate videris Hei mihi quà m multis sic quoque longus eris Martial ad librum THE CONTENTS Exercitation I. OF the Covenant and our Covenant interest in God upon these words Ezek. 16. 8 I entered into a Covenant with thee saith the Lord God and thou becamest Mine Where is discussed 1. What a Covenant is The difference between a Law Covenant and Testament The Covenant of God with man twofold 1. Of Works 2. Of Grace What the Covenant of Works was it was confirmed by a double Sacrament proving that God dealt with man in a Covenant way How God can be said to Covenant with man Why God deals with man in a Covenant way rather than in a meer supream absolute way Gods great mercy therein Of the Covenant of Grace Four Reasons why all depends upon faith The sum of the Covenant of Grace The Covenant of grace divided into the old and new first and second The Covenant of grace is one in substance proved by two arguments Three things wherein the old and new Covenant agree Fight things wherein they differ Inferences thereupon The happiness of all those that are in Covenant with God and the miseries of those who are not Exhortations comforts and admonitions to those that are in Covenant with God God hath confirmed his Covenant four ways to us How to know if we are in Covenant with God The blessings ensuing thereon A farther description of Gods Covenanting with us A short Paraphrase on Jehovah God in the Old Testament revealed himself by ten names The Conclusion Exercitation II. 1. Of Sacraments in general There first what a Sacrament is How many Sacraments there are Of the word Sacrament whence borrowed and how used A Sacrament is a mysterie and why so Of the outward signs The external and internal form The Sacraments are signs in a fourfold respect Three thrings required in a Sacrament The ends of Sacraments are three Our want and need of Sacraments c. 2. Of the Sacrament of Baptism in particular Of the word Baptism Word Baptism used six ways A fourfold Baptism Baptism represents unto us two things The right use of baptism What baptism is How baptism came in place of circumcision Four ways To be baptized in the Name of the Father of the Son and of the S. S. implies three things Two parts of baptism The action of the Minister is twofold the inward baptism is done 1. By the Blood 2. by the Holy Spirit of Christ The ends of baptism are four In baptism Original sin is taken away c. Why was Christ baptized answered in four things How baptism belongs to Infants Infant-baptism asserted by nine Arguments Answer to an Oâ—jection That we have no rule or example for â—aptizing of Infants What warraâ—â— we have for sprinkling answered in â—our things How circumcision and baptism do agree answered in three things Wherein they differ answered in six things Four Aphorisms about baptism Exercitation III. Of the Lords Supper the second Sacrament of the New Testament It hath six appellations What the Lords Supper is A short Paraphrase upon the definition of the Lords Supper The signs and the things signified The analogy and proportion between them How the cup of the Lord is the new Covenant in two respects What are the ends of the Lords Supper answered at large in five respects and more especially in three respects How and wherein bread and wine represent Christs body and blood By this Sacrament our Communion with Christ is sealed and confirmed Two abuses of the Papists 1. Offering up Christs body c. 2. Denying the Cup to the Laity What it is to eat the body and drink the blood of Christ This signifies four things This our eating c. is our Communion with Christ That place 1 Cor. 10. 16 17 explained The Bread and Wine are the sign and testimony of our Communion with Christ About Transubstantiation Seven Arguments against it and four Reasonâ— against it What Consubstantiation is Five Reasons against it This is a Sacrament not of Christs living or glorified body but his crucified body and that two ways The outward actions of the Minister are four What each signifie The outward actions of the receiver are two what they signifie Q. Who are to be admitted to be partakers of this Sacrament Answered in three particulars Three things to be performed of every worthy communicant 1. Preparation before the right manner of it and several things wherein it consists 2. Heedfulness in the duty of receiving consists in four things 3. A thankful close consisting in two things What it is to do this in remembrance of Christ in three things The allegory between Christ and the Paschal Lamb explained in thirteen particulars Some sentences about the Supper Exercitation IV. Fear God Eccles 12. 13 The whole verse is thus Let us hear the conclusion of the whole matter Fear God and keep His Commandments for this is the whole duty of man The fear of God is commanded in the first Commandment The scope and meaning of the first Commandment Seven virtues or parts of obedience due to the first Commandment Descriptions of the fear of God Fear due to God Twofold fear of God as 1. Servile 2. Filial both described Three things wherein servile and filial fear differ Some things oppose the fear of God in excess and some in defect Nine acceptations or significations of fear in Scripture What the fear of God is which is here required Many Encouragements out of Scripture to fear God Several Encomiums or Praises of the fear of God all wholly also out of the Scripture Exhortation to the fear of God Q. What fear Saints may have in the service of God answered in two things Differences between the fear of the Godly and the fear of the wicked God requires the reverence both of a Father and also of a Master An answer to that place in 1 Joh. 4.
exhibited and given unto them 4. The same promise is sealed in the Sacrament whence it is they are not called signs only but seals also So we have it in the Word Abraham received Rom. 4. 11. the sign of circumcision a seal of the righteousness of faith which he had c. There are three things required in a Sacrament 1. The outward signs and sacramental actions concerning the same 2. The inward things signified thereby namely Christ Jesus with His saving Graces and Spiritual actions concâ—rning the same 3. A similitude and likeness between them both As for example In Baptism as water doth wash away the filth of the Body so the blood of Christ doth wash away the spots of the Soul As the bread and wine do nourish and feed the Body so the body and blood of Christ laid hold on by true and lively faith do nourish and cherish the Soul to eternal life The signs used in the Sacraments are either 1. Representing as Water Bread and Wine Or 2. Applying as washing eating drinking c. The signs and the things signified in both Sacraments do so agree that the sign doth so fitly represent the things signified thereby that the mind of a Christian is drawn by the signs to consider of the things thereby signified The ends of Sacraments are the sealing of the Covenant of Grace or more fully thus in these three particulars 1. To help our understanding and insight therefore the Sacraments are as clear glasses So the Apostle said to Gal. 3. 1. the Galatians in regard of the celebration of the Lords Supper that Christ was crucified before their eyes that is Sacramentally in the breaking of the Bread and pouring forth of the Wine whereas we know that corporally Christ was crucified at Jerusalem which was far distant from the region of Galatia 2. To help our memories to bring to our remembrance as lasting Monuments Do this said our Saviour in Luk. 22. 19. 1 Cor. 11. 24. remembrance of Me. 3. To perswade our hearts and to confirm our faith as most certain seals and pledges to assure and strengthen us in the promises of Salvation which God hath not only made to us in word but confirmed it by writing and lest we should any ways doubt as naturally we are inclined to do therefore He hath set to His seals that nothing may be lacking to increase and strengthen our faith from whence the Sacraments become not only marks and pledges of our Christian profession but also so many bonds to bind us to obedience So that hereby not only the free Grace of God and the promises are sealed to us on Gods part but also our thankfulness and obedience towards God This is the primary end of the Sacrament and the secondary end is the profession of our faith and charity For there are represented in our use of the Sacraments not only that union which we have with God in Christ but also that communion which we embrace with all those who are partakers of the same union with us We must understand and believe that the efficacy of the Sacrament is not included in the external element but wholly comes from the good Spirit of God as He is pleased to shew His manifest power by those instruments that so He may help our weakness For if we were wholly spiritual as the Angels are then we should be able spiritually to contemplate God and His gifts but now sith we are overshadowed with this lump of our earthly body it is necessary that God should by certain figures as it were by glasses as I said before represent unto us spiritual and heavenly things who cannot otherwise conceive of them in our minds For now we see as through a glass 1 Cor. 13. 12. darkly We enjoy the efficacy of the Sacraments when we receive them by faith Of Baptism NOw come we particularly to speak of the two Sacraments and first of Baptism Baptism is a Greek word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immergo abluo which is primitively derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mergo tingo to dip or plunge into water signifying properly such a kind of washing as is used in Bucks where linnen is plunged and dipt Yet it is taken more largely for any kind of washing rinsing or clensing where there is no dipping at all as Mat. 3. 11. 20. 22 c. Christ no-where requireth dipping but only baptizing which word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies no more than lavatio ablutio washing or ablution which may be done without dipping This word Baptism is used many ways Dr. Featly 1. Generally for washing Luk. 11. 38. Heb. 9. 20. the Pharisee marvailed Christ washed not before dinner 2. Figuratively for great and sharp afflictions Mat. 20. 22. Luk. 12. 50 I have a baptism to be baptized with and how am I straitned till it be accomplished 3. To sprinkle or wash ones body Sacramentally Mat. 3. 11. John said I indeed baptize you with water c. 4. For the whole work and action of the Sacrament of Baptism as Mat. 28. 19 Go and teach all Nations baptizing them c. 5. Spiritually to wash the Conscience Mat. 3. 11 He shall baptize you with the Holy Ghost and with fire Acts 1. 5. Ye shall be baptized with the Holy Ghost 6. The native and proper signification is to dip into water or to plunge under water tanquam ad tingendum mergo Acts 8. 38. Philip and the Eunuch went down both into the water Mat. 3. 16 Jesus when he was baptized went up out of the water So Joh. 3. 22 23. There is a fourfold Baptism 1. Fluminis seu aquae which is a Baptism of water Mat. 3. 11 I baptize you with water c. 2. Luminis seu doctrinae Mat. 21. 25. the Baptism of John is put for the whole Ministery of John both his Preaching and his Baptism Acts. 18. 25. Apollos knew only the Baptism of John 3. Flaminis seu donorum Spiritus Sancti Acts 1. 5 Ye shall be baptized with the Holy Ghost that is with the gifts of the Holy Ghost 4. Sanguinis seu martyrii a Baptism of Blood or Martyrdom so Christ asked the Apostles Can ye be baptized with the Baptism that I am baptized with Mat. 20. 22 23. Baptism represents unto us two things 1. The forgiveness of Sins 2. Spiritual regeneration Q. But what proportion hath water with these that it should be a sign of these things A. 1. Because the remission of sins is in a sence like unto a laver whereby the sinfulnesses and defilements which are in our minds are cleansed as the filthiness of our body is washed away with water 2. The beginning of our regeneration is that our nature should be mortified as the end is that we should be new-creatures the pouring of water signifies a death and in that runs away from us and we remain not under it it signifies a return unto life as
the words in our Church-Catechism are a death unto sin and a new-birth unto righteousness So said the Apostle buried with Christ in Baptism wherein also we are risen with Him through faith c. Col. 2. 12. God who usually accompanies His own Ordinance with His blessing will not frustrate our expectation in any of those good things which He hath promised therefore we must strive to be perswaded that remission of sins and regeneration or a renewedness of life by Baptism is offered unto us and that we receive it therein In as much as by Baptism we are incorporated into Christ and receive His Holy Spirit unless we reject the promises there made unto us and so render them unprofitable to our selves The right use of Baptism is placed in faith and repentance if thou wouldst use Baptism aright as it should be then repent and believe so we read in sundry places of the Gospels and also in the Acts of the Apostles that is that we be perswaded that we are purged by the blood of Christ from our sins and be sensible that we have His holy Spirit dwelling in us and so daily to meditate of mortifying our corrupt flesh and of yielding obedience to all Gods commands Baptism is a Sacrament of the New Testament by the washing of water representing the powerful washing of Eph. 5. 26. the Blood and Spirit of Christ and so 1 Cor. 6. 11. Heb. 10. 22. sealing up our regeneration or new birth our entrance into the Covenant of Grace our ingraffing into Christ and into His mystical body which is the Joh. 3. 5. Tit. 3. 5. Church Acts 8. 27. This Sacramental washing sealeth to those that are within Gods Covenant their birth in Christ and entrance into Christianity The Covenant which is in general to all believers is in Baptism especially made and established with every one of the faithful And it is always ratified and sure even to them that fall when they do repent Although Novatus and his Sect taught otherwise Neither do they enter into a new Covenant after their falls but that which was entered into is restored renewed and confirmed again We must often meditate on and consider of the Covenant made and entered into in our Baptism Baptism came in place of circumcision and keepeth analogy and proportion with it for both of them were a Sacrament of entrance or of receiving into the Covenant of Grace Baptism came in place of circumcision 1. By the command of God God sent John to baptize with water so we have it Joh. 1. 33. 2. By the Ministry of John therefore he was called John the Baptist so we have it Mat. 3. 1 In those days came John the Baptist preaching in the wilderness c. 3. It was sanctified and confirmed by our Saviour Christ Himself being baptized by John Mat. 3. 13. 4. By his giving commission to His Apostles and Ministers to continue the Mat. 28. 18. same in His Church unto the end Baptism is therefore also called the circumcision made without hands or tâ—ue regeneration in the Spirit in puting off the body of the sins of the flesh Col. 2. 11 by the circumcision of Christ That is by virtue of the gift of regeneration which is the spiritual circumcision whereof Christ alone is the workeâ— Buried with Him in Baptism c. So Baptism is our Circumcision on comes to us in the place of Circumcision that is by which the same things are confirmed and in all things assured to us in the Nâ—w Testament which were confirmed and conferred on those in the Old Testament by Circumcision The words of institution of Baptism are recorded in Mat. 28. 19. Mark 16. 14. Go ye into all the world and preach theâ— Gospel to every creature that is to every rational and intelligent creature or Teach all Nations baptizing them in the Name of the Father of the Son and of the Holy Ghost He that believeth and is baptized shall be saved but he that believeth not shall be damned To be baptized in the Name of the Father of the Son and of the Holy Ghost signifies and imports these things 1. That it is done by the command of God 2. To testifie that by this Rite and Ceremony that he that is thus baptized is received into Grace and favour by the eternal Father for and through His Son and is sanctified by the Holy Ghost We must still understand this of believers and them alone for Mark 16. 1â— He that believeth not shall be damned and that for all his Baptism unless he believe So here is the principal end of Baptism 3. To be baptized in the Name of the Father Son and Holy Ghost is to shew that the pâ—â—son baptized is bound to know and acknowledg to believe and trust in to worship and fear to honour and call upon this true God Father Son and Holy Ghost and this is the second end of Baptism which St. Paul shews in these words 1 Cor. 1. 13 Were ye baptized in the name of â—aul â—â— as much as if he had said ye must be His to whom in Baptism ye have given and obliged your selves given your names unto and in whose name ye were baptiâ—eâ— Of Baptism there are two parts 1. The water of Baptism 2. The lawful use thereof 1. By the water of Baptism is signified both the Spirit and the Blood of Christ spilt upon the Cross This is that blood of sprinkling which speaketh better Heb 12. 24. things than that of Abel We are redeemed by the precious blood of Christ as of a lamb without blemish and without 1 Pet. 1. 19. spot This is the fountain opened for sin and for uncleanness Zech. 13. 1. As the Blood of Christ so also the Spirit of Christ is signified by the water of Baptism Therefore said our Saviour If any man thirst let him come unto Me Joh. 7. 37 38 39. and drink he that believeth on Me out of His belly shall flow rivers of living water this spake He of the Spirit which they that believe on Him should receive John indeed baptized with water but Acts 11. 16 â—e shall be baptized with the Holy Ghost The lawful use of the water of Bapâ—ism is perceived in the action both of the Minister administring it and also of the faithful who receive Baptism The action of the Minister is twoâ—old 1. The Sanctification of the water 2. The outward washing 1. The Sanctification of the water is the setting it apart to this end to signifie the Blood and Spirit of Christ by His ordinance and institution which the words of institution do declare 2. The outward washing is a most sure sign pledg and seal of the inward washing whereby we with the Blood and Spirit of Christ are washed from out sins He hath washed us from our sins Rev. 1. 5. in His own blood So many of us as Rom. 3. 1. are baptized into Jesus Christ are
baptized into His death Christ loved the Church and gave Himself for it thâ—â— He might sanctifie and cleanse it by the Eph. 5. 25 26. washing of water through the word The blood of Jesus Christ cleanseth us from 1 Joh. 1. 7. all sin As the filthiness of the body is washed away with water so we are purged from our sins by the blood and spirit of Christ Ye are washed ye are sanctified 1 Cor. 6. 11. ye are justified in the Name of the Lorâ— Jesus and by the Spirit of our God That inward washing is made or done both by the blood and by the spirit of Christ 1. Washing through the blood oâ— Christ is Justification So we have it Acts 22. 16 Arise and be baptized calling on the name of the Lord. 2. Washing through the spirit is regeneration when we are by the Holy Spirit regenerated or born again to a new life 1 Cor. 6. 11. Thus far of the action of the Minister now to speak of the action of him or her baptized Every faithful person that is baptized receiveth the outward Baptism of water that there may be signified and sealed up unto him that he is assuredly washed from his sins by the blood and spirit of Christ as surely as his body is sprinkled or washed with water Then will I Ezek. 36. 25. sprinkle said the Lord clean water upon you and ye shall be clean from all your filthinesses and from all your Idols I will cleanse you To be washed with the blood and spirit of Christ signifieth to be made partakers of the Covenant of Grace namely to be reconciled to God justified regenerated adopted to be the Son or Child of God and to be endowed with the freedom of the Sons of God All are washed with water but believers only by the blood and spirit of Christ Therefore not all that are baptized receive remission of sins and regeneration but the believers only For without a man have his name in the Covenant the seal set to it confirms nothing unto him To the receiving of the Sacrament as very worthily it is in our Liturgy there must be adjoyned thanksgiving which is presently performed by every person that is baptized if he be adult or of years of discretion or by the witnesses in his stead if he be an infant who when he comes to years of discretion all his life long ought to be thankful unto God for this benefit Q. What are the ends of Baptism A. Especially these four 1. To be a seal to us of our receiving into the Covenant of Grace and fellowship with Christ and His Church 2. By the outward washing to represent and confirm to us the inward cleansing of our Souls which standeth in justification and regeneration Eph. 5. 26. So in this sence Baptism as it is 1 Pet. 3. 21. is said to save us because it sealeth unto us eternal salvation 3. To mind us of repentance and reforming our lives for we are baptized with water unto repentance Mat. 3. 11. 4. To be sealed to the certain hope of resurrection and of an eternal blessed life In Baptism Original sin is washed and taken away especially as concerning the guilt that is to say the fault and the punishment there remaining notwithstanding the vitiation and the sickness namely wicked lusts and inclination to evil and that to this end that we might all our life long fight against sin and the Devil who is the Author of sin But the Papists say that by Baptism rightly administred not only the guiltiness but also the corruption of Original sin is so washed away as that it is not afterward properly accounted a sin But we contrarily distinguish thus of sin sin in regard of the guiltiness or obnoxiousness to the wrath of God and also in regard of the punishment together by one act is taken away in Baptism But in regard of that error and corruption of Nature it is not at the first wholly taken away but successively and by little and little or by degrees it is extinguished even as our renovation or renewing by the Holy Ghost is by little and little begun increased and carried on in us And this we evince by these four reasons 1. Else St. Paul would not so greatly bewail his Original sin if after Baptism it ceased to be a sin when-as he cryed out O miserable man that I am who shall Rom. 7. 23 24. deliver me from the body of this deathâ— I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin which is in my members 2. Original sin is called a sin exceeding or out of measure sinful and a sin that hangeth fast on or easily encompasseth Rom. 7. 13. us about Heb. 12. 1. 3. Concupiscence is the root of actual sin and therefore after Baptism it must needs properly be a sin 4. Unless that concupiscence were a sin where would or could be that vehement and hot combate between the flesh and the spirit for the flesh lusteth against Gal. 5. 17. the spirit and the spirit against the â—lesh and these are contrary the one to the other Q. Why was Christ baptized what could Baptism signifie or seal unto Him He had no sin to wash away A. â— That He might fulfil all righteousness that is for us and on our behalf Mat. 3. 15. 2. That He might in His own person commend and confirm Baptism against all those who so debase and decry it 3. That He might sanctifie our Baptism in Himself 4. That by Baptism we might know Him to have entered into His office and the execution of it Q. How doth Baptism belong to Infants and how are they capable of performing the conditions required A. I have perused the learned Exercitations of Mr. John Tombes B. D. formerly a Cotemporary with me in Magdalen-Hall who is the best and most learned of that opinion and perswasion who hath many arguments against Infant Baptism which require a large volume particularly to answer I shall therefore only lay down some argument to assert the laudable use of the Churches Infant-Baptism which do fully convince and satisfie me and I suppose by God's blessing on serious meditation and consideration may satisfie those which will not wilfully close their eyes against the truth Arguments 1. Because Infants are comprehended in the Covenant of the Grace of God and therefore both the faith of the Parents themselves and also of the Church 1 Cor. 7. 14. is confirmed by this sign that God will be the God and Saviour as of the faithful Parents so of their seed and children which promise of His He at His good Rom. 8. 29 30. Tit. 3. 5. time performeth in His elect 2. Because to them belongeth also the promise of forgiveness of sins through the blood of Christ 3. Because they belong to the Church of God 4. Because they are redeemed by the blood of
Christ 5. Because to them is promised the Holy Ghost 6. Because they are to be discerned from the Children of Infidels 7. Because in the Old Testament Infants were circumcised As Circumcision was then the first beginning or initiating Sacrament into the Jewish Church so is Baptism the first beginning of Christianity There can be no reason given to deprive Infants of Baptism but that which may be given against circumcision the main whereof is the incapableness of Infants of the Grace of the Sacraments But He that said of Infants to them belongs the Kingdom of God knows how to settle upon them the title of that Kingdom And we have no reason to think but that even before or in at or by the act of Baptism the Spirit of Christ doth unite the Soul of the elect Infant unto Christ and cloath it with His righteousness and impute unto it the title of a Son or a Daughter by adoption and the Image of God by Sanctification and so fit it for the state of Glory 8. To them to whom the Covenant belongs to them belongs the seal of the Covenant that confirms the right to them But to the Infants of faithful Parents the Covenant belongs to you Acts 2. 39. and to your Children are the promises Mark 10 13. made and to them belongs the Kingdom of God Therefore we rationally conclude that if the thing it self belongs to them therefore the sign and seal thereof 9. Your Children are Holy 1 Cor. 7. 14. there is a faederal Sanctity or an external and visible Holiness at least in Children of believing Parents and they are to be judged of the true flock of Christ until they shew the contrary Objection But the Anabaptists urge we have no rule or example in Holy Scripture for the baptizing of Infants We read of nothing in Scripture that Solution doth infringe the liberty of the Church therein neither do the Scriptures afford any proofs by consequence of it to deter from it We read of several whole housholds baptized doubtless some Infants were therein And if the Scriptures not expressing directly the baptizing of Infants were a sufficient reason of denying that Sacrament to them is a senseless thing Circumcision was a sign of repentance Deut. 10. 16. Jer. 4. 14. and a sign of faith Rom. 4. 11. and yet Infants were not kept from Circumcision but God commanded them to be circumcised the eighth day which is a sufficient ground to us for baptizing of Infants For the ancient promises of God to the people of Israel belong now to every believer in any Nation whatsoever Sith God under the Law shewed Himself the Saviour of Infants and commanded them to be signed with such a visible sign as Circumcision was it would be a very grievous and a hard thing if the Children of believers now under the Gospel since the coming of Christ should have less priviledg than the Infants of the fathers of old seeing the same promise is to us as was to them And God hath now more manifestly declared His goodness to us in Christ The promise belongs to Infants Acts 2. 37. therefore St. Peter would have his hearers to repent and to be baptized and he adds the reason because the promise belonged to them and to their Children c. whence I argue because they are partakers of the promise therefore they are bid to be baptized Or thus the promise belongs to the adult repentant persons and their Children or Infants therefore adult repentant persons and their Children or Infants are to be baptized for remission of sins The adult or those of years are to be baptized upon their repentance and the Children or Infants of those repenting baptized persons yea before they are actually capable of repentance are to be baptized also for the promise is made unto them upon the account of their Parents So St. Peter there commands them to be baptized and why because the promise is made unto them So also he shews the cause why those adult repentant persons are commanded to be baptized which is not because they were adult or repentant and so Baptism belonged only to them but also it belonged to their Infants and so he proveth that as well the Infants as the adult should be baptized Not because they believe or do not believe but because they are partakers of the promise Regeneration or receiving into Grace is enough for Infants Much more might have been said to several others of their arguments which are many and would digress into a large volume but I shall dwell no longer hereon Although we be but once baptized yet Baptism is unto us a perpetual Sacrament of our washing from sin and of our regeneration that is to say as Baptism doth not only evacuate and wash away Original Sin in the sence before premised but also all other Sins either past or present for they that are baptized are baptized into Christ's death Now Christ's death is available not only to wash away those Sins that are before Baptism but those also in our whole life which follow Baptism Q. What ground or warrant have we for sprinkling which is commonly used with us in these cold Countries A. Our Church allows no other than dipping unless in case of the Childs weakness as most consonant to our Saviour's Baptism where we read of His descending into the water and coming Mat. 3. up again out of the water Others conceive the very action of sprinkling water very warrantable especially in young Children to whom farther wetting may be dangerous to them The reasons are such as these 1. Because neither dipping nor sprinkling is essential to the Sacrament of Baptism but only washing and applying water to the body as a cleanser of the filth thereof 2. As in the other Sacrament that of the Lord's Supper a spoonful of Wine is as significant as a whole gallon so here a handful of water is as significant as a whole river 3. The action of sprinkling bears fit resemblance with the inward Grace as well as dipping and hath authority also in the Scriptures We read of sprinkling of the blood 1 Pet. 1. 2. Heb. 12. 14. of Christ and the blood of sprinkling which speaketh better things than the blood of Abel 4. It is not unlikely that the Apostles baptized as well by sprinkling or pouring water upon as by dipping into it Sith we read of diveâ—â— baptized in houses as well as in rivers However the washing of the body with water is essential though Eph. 5. 26. whether way it be done seems not to be essential so water be applyed to the body for the cleansing of it Q. How do Circumcision and Baptism agree A. 1. In the principal end for the promise of Grace through and by Christ which was the same in all ages is sealed in both of them 2. In both is signified regeneration and a promise of faith and obedience towards God 3. Both Circumcision and
name of the thing signified by a Sacramental Metonymie is given to the sign So the words of Christ must be understood Sacramentally the Bread is called the body of Christ because it is the sign of the body of Christ and the Cup or the Wine in the Cup is called the blood of Christ because it is the sign of the blood of Christ And the Cup is called the New Testament because it is the sign of the New Testament So the true sence and meaning of Christ's words This is my body which is given for you is thus This Bread which is broken by Me and given to you is a sign of My body which is given to death for you and is a certain sign of your conjunction and union with Me so that he that believeth and eateth this bread he doth truly feed on My body But according to that impious fiction of the Popish transubstantiation many absurdities follow As 1. Christ brake bread not His body therefore the bread is not really the body of Christ 2. The body of Christ is given for us and not bread therefore bread is not really the body of Christ 3. Christ did not say under these species is My body or My body is contained under these species therefore Papists pervert Christ's words and keep not to the institution 4. Christ said not of bread let this be made My body but this is My body 5. Notwithstanding their transubstantiation the bread is neither annihilated nor changed into the substance of a body but remaineth bread still 6. In every Sacrament there are two things the sign and the thing signified but transubstantiation taketh away the sign namely Bread and Wine therefore it doth wholly overthrow the Sacrament 7. Transubstantiation takes away the analogy between the sign and the thing signified But no more of this I will only add four Reasons against the carnal or corporal presence of Christ in the Sacrament Reason 1 If the bread were turned into Christ's body then there would be two Christs one that giveth and one that is given for our Saviour gave the bread c. Reason 2 If the bread be the very body of Christ there would then be no more sign of the thing signified and so no Rom. 4. 11. Sacrament Reason 3 Then the wicked receiver might eat and drink Christs body and blood as well as the true believer Reason 4 The Minister cannot give the inward Grace but the outward elements only in the administration of the Sacrament There is another gross error also of Consubstantiation Consubstantiation is a coexistency of two substances in the same place or the presence of the body and blood of Christ not under the species of Bread and Wine but under the very Bread and Wine Luther was of this opinion that it remained bread still but under in or with the bread is the body of Christ And this is the common tenent and opinion of those who this day are called Lutherans Against this these few reasons may suffice 1. The whole action of the Lord's Supper is done in remembrance of Christ what need have we of that if Christ's body were really present either under with or in the elements 2. Christ's body is in Heaven and the Heavens must receive Him until the times of restitution of all things Acts 3. 21. 3. This is an essential property of every magnitude and therefore of Christ's body also to be in one place and circumscribed or encompassed of one place 4. If Christ's body were eaten corporally then the wicked as well as the Godly partake of the flesh of Christ but to eat His flesh is to believe in Him and to have eternal life 5. It is absurd to think that Christ sitting with His disciples did with His own hands take His own body and give it wholly to every one of His Disciples This is the Sacrament not of the living or of the glorious body of Christ but of His suffering and crucified body So Christ said This is My body which is given for you it is the Sacrament of Christ's body delivered unto death for us And that these two ways 1. It is a visible sign bringing to our remembrance or representing to us the body of Christ that as with our bodily eyes we see the bread of the Lord so with the eyes of our Soul we may see Christ's body crucified for us 2. It is a seal sealing to our faith that Christ's body was certainly delivered to death for us and is become the bread of life unto us We must not therefore seek Christ's body in the earthly element but by faith lift up our hearts to Heaven whither Christ ascended and where He is So in our Liturgy at the celebration of this Supper we are admonished to lift up our hearts Now let us come to speak of the outward actions both of the Minister and also of the Receivers 1. The actions of the Minister are these four 1. To take the Bread and Wine into his hands and to separate it from ordinary Bread and Wine Which is to signifie to us that God in His eternal decree separated Christ to be our Mediator and that He was set apart for this office Him hath God the Father sealed 2. To bless and consecrate the Bread and Wine by the Word and Prayer Which signifies to us that God in His due time sent Christ into the world and sanctified Him furnishing Him with all gifts needful for a Mediator 3. To break the Bread and pour out the Wine Which signifies the passions and sufferings of Christ with all the torments which He endured both in soul and body for our sins 4. To give and distribute the Bread and Wine to the receivers which signifies that God gave Christ and that Christ gave Himself to us and that whole Christ and all His merits are freely offered to all sorts of receivers And that God hath given Christ to the faithful receivers to feed their souls unto eternal life Joh. 3. 14 15. Joh. 6. 50 51. 2. Next we come to the Sacramental actions of the receivers and they are these two 1. To take the Bread and Wine offered by the Minister every one into his or her hand This signifies his taking and laying hold of Christ freely offered from God the Father by the hand of faith Joh. 1. 12. Or the receiving of Christ with all His benefits into his soul by faith They and they only have benefit by Christ crucified which thus apply Christ to themselves by a true and lively faith To as many as thus receive Him to them gives He power to become the Sons of God even to them that believe on His name 2. To eat the Bread and drink the Wine receiving them into the body and digesting them And this signifies our uniting to Christ and enjoying of 1 Cor. 11. 26. Him or our application of Christ by faith that the feeling of our true union and communion with Christ may be increased We
precept drives on to an endeavour of obedience and well-pleasing Slavish fear forceth a man to do the duty some way or other without any regard to the manner of doing of it There is also another branch of a holy filial fear when we thinking on the examples of God's vengeance shewed on wicked men for their sins do take care not to fall into the same sins lest we have the same punishments and so crave aid and assistance of God against them depending upon His Grace and assistance by His Spirit For we are of the same flesh and blood as they were and bear about us a body of sin So said the Apostle These things were our 1 Cor. 10. 6. to 12. examples to the intent we should not lust after evil things as they also lusted Neither be ye idolaters as were some of them c. Neither let us commit fornication c. Neither let us tempt Christ c. Neither murmur as some of them also murmured and were destroyed of the destroyer Now all these things happened to them for ensamples and were written for our admonition c. Wherefore let him that thinketh he standeth take heed lest he fall Therefore we are bid to work out our Phil. 2. 12. own salvation with fear and trembling Seeing our own weakness wretchedness and sinfulness to lye low in our own sight and to look up unto and rest upon the Almighty Power and Grace of God Nothing so much awakens us to cast all our confidence upon God and by faith to rely upon Him as to have a distrust of our selves seeing our own weakness and frailty And when we thus go out of our selves resting wholly upon God it always goes best with us Ephraim was Hosâ—â— 1â— 1. heard in that he â—eared Therefore Solomon said happy is the man that feareth always Prov. 28. 14. How wretched soever we be of our selves by faith we know that through God's most gracious acceptation of us in Christ we shall be blessed God requires to Himself the reverence both of a Father and also of a Master A son honoureth his father and a servant Mal. 1. 6. his master If then I be a father where is mine honour and if I be a master where is my fear saith the Lord of hosts He that truly worshippeth God will endeavour to shew himself both a dutiful Son and an obedient Servant unto Him Therefore let the fear of God be a reverence joyned with honour Q. But how shall we answer that place there is no fear in love but perfect love casteth out fear because fear 1 Joh. 4. 18. hath torment he that feareth is not made perfect in love A. The wicked fear not displeasing God so that they may do it without punishment but because they do know God is armed with power to revenge therefore they tremble and fear apprehending His wrath and vengeance But the Godly fear to displease and offend God more than they fear the punishments And therefore they are the more careful wary and watchful The fear which the Apostle John there speaks of is slavish fear There is no such slavish fear in love but perfect love casteth out that fear that is our true lively and sincere love to God carryeth it self no longer towards God with a simple fear of His terrible Majesty and Judgments but with a sweet humble and reverend apprehension of His Grace and goodness by which He hath made and declared Himself most amiable and lovely to the soul whereby is begotten hope and confidence in Him Q. How may we understand that place Ye have not received the spirit of Rom. 8. 15. bondage again to fear but ye have received the spirit of adoption whereby we cry Abba Father A. There is a threefold operation of the Holy Ghost in those that are led by Him 1. He is unto them a Spirit of bondage working fear 2. He is a Spirit of adoption working love through the sence of God's mercy for He not only makes them the Sons of God but intimates to their Spirits God's love towards them that they are His Sons 3. He is a Spirit of intercession making Rom. 8. 26. them to go with boldness to the throne of Grace and call upon God as their Father We are now to speak only of the first The Godly usually in the first act of Conversion feel the Spirit casting them down in the sight of their sins rebuking them for sin and convincing them of sin letting them see the bondage and servitude under which they lye that they are slaves of Sathan and guilty of everlasting damnation which works in them great fear As the proclaiming of the Law wrought in the Children of Exod. 20. 18 19. Israel great terrour and amazement So John Baptist began at the Preaching of Mat. 3. 10. the Law and the people asked him Luk. 3. 10. what shall we do that we may be saved And yet the Apostle here doth not compare the Godly under the Law with the Godly under the Gospel but the Godly under the Gospel with themselves their second experience of the operation of the Spirit in them with the first Whereas in the first operation He was a Spirit of bondage now He is a Spirit of adoption God is pleased to bring us by the gates of Hell to Heaven First deeply to humble us then to exalt and comfort us So then the meaning of these words ye have not received the spirit of bondage again to fear is thus Albeit in the time of your first Conversion you were stricken with a fear of that wrath which is the recompence of sin yet now the Spirit of adoption hath not only released you of that fear of damnation which you conceived at the first through the sight and sence of your sins but also hath assured you of Salvation making you certain that God is become your Father in Christ Jesus All the terrours and fears wherewith God humbles his children at the first are but preparatives to his comforts and Consolations that they may be the more sweet to the Soul In this 15th verse of Rom. 8. Two effects of the Spirit are opposed For in some the Spirit worketh fear in others love and assurance and first fear then assurance In all the elect which are of years of discretion the Spirit worketh a slavish fear first before the filial assurance fear is the sign of the Spirit of bondage confidence and assurance in God as a Father is the proper effect of the Spirit of adoption So the Jews at Peters Sermon were Acts 2. 37. first pricked at the heart and after comforted in assurance of forgiveness All are brought to this exigent more or less that they may acknowledg they stand in need of Christ and be stirred up to seek out after him Such as were never afraid were never assured So none have the Spirit of adoption but such as have had the Spirit of bondage