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
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
William Attersoll Ad Authorem in libellum suum de Sacramentis G. S. carmen Encomiasticum SItua scripta recepta domiretinebis amice Publica nec facies dic mthi qualis er is Imprimit illa pius quae supprimit impius omni Ille bonum patriae respicit iste suum Ecce bonique malique tibi datur optio sponte Impius anne velis vel velis esse pius Sis bonus O faelixque tuis fac publica multis Sacramenta Deus iussit et ipse doces Nonne doces iussisse Deum dare bina duobus Sexibus ad caenam lotus vt omnis eat Carnifices merito condemn as sacrificantes Quod christum comedunt sine plebe bibunt Ergo age facta 〈◊〉 ne sint contraria dict is Vt cum signa probes publica scripta neges Scriptum de sanct is fieret commune sigillis Conuenit vt cunctis fons sacer atque cibus Da triadi tua scripta Deo tria Publica sunto Publica priuatis sunt meliora bonis Vale. Others in English THough feare of shame false-harted men do curbe with bit of sinnes From pressing to the Printers presse where fame or shame begins Yet let not vndeserued shame an harmelesse Writer fright From hardest stamp that Man can make to bring the truth to light The Sonne of God which once on earth for mans saluation dyed Imprinted had with Iron printes his hands his feete his side Looke how he looking on the Crowne of glorie from the skies Endur'd the Crosse despised the shame with constant setled eies So looke to looke for io yes to come for present paines and spites If his example followed be on earth by earthly wightes Both bloody Iewes and Gentels to this bloody booke of life Did looke vpon with scornefull lookes as people full of strife But glad was Thomas when he had this holy booke in hand And saw and felt the print thereof though red and rough as sand There might he reade his name in print when opened was the booke Therefore he cryed My Lord my God when he on it did looke Did not the booke which Moses wrote and sprinkled all with blood Betoken this most worthy booke containing all our good Did not the prophet meane this booke when in our Maisters name He spake of grauing in his hands the people of the same If this be thus If any then A commentary write Of all this Booke from point to point as truth doth it indite Who will backbite but dogged Iewes The writer with their chaps Who but the Gentiles woluish brood will giue him any snaps If any do no more ado but call him by his name A Dog a Wolfe or some such be ast as he deserueth blame Wherefore my Friend which hast describd this Book of life and truth With treatise on the sacraments Fit for both age and youth Direct it to the Trinity as three and yet but one Thus much thou maist with reuerence though he compare with none Past all Compar his nature is his worke is and his worde Yet doth his scripture with himselfe comparison affoord The Sacraments in generall Do like wise giue vs light The euerlasting light to see Deuoide of any night But specially the special two of water and of blood The gospels sacramental twinnes and our celestial food As for the fiue which many make and match with these amisse They want some parts substantial as wel declared is He that with euen hand and hart wil vndertake the view Of seuen sacraments shal find that onely two are true These three books are like three topt ship ful fraught with truth great store The Catechisme like boat doth serue to bring the load to shore Let searcher search thy Marchandize let Printer print and sel Let al men make the best of al and so in CHRIST Farewell W. S. Ad Lectorem libri G Atters de Sacramentis T. H. carmen protrepticum ATRI dum tenebras praebent sine lumine SOLES AT-TER-SOL radios sparsit vbique suos Nec mirum 〈◊〉 caelest is luminis author Misit in atratum lumina sacra solum Alba manet sterilis plerunque languidatellus Dum pingue est atrum frugiferumque solum Hortulus est liber hic qui dulces fragrat odores Sacra dei multa fertilitate ferens Ergo leg as bone lector et hic pastor que fidelis Quisque dei sacro gramine pascat oues Flores ac fructus fluuios herbasque salubres Quicquid et expect as hie paradisus hahet Sacramenta precor modo sacra mente feruntor Dilige scriptorem perlege scripta vale A Sonnet by the Same containing the subiect of the booke following WHat needs an Iuy bush where wine is good To paint this booke with praise were vainereci Come hungry faithful soules without inuiting ting Vnto a supper of celestiall foode Looke looke what costly cheere is here addressed To feede 〈◊〉 soule What 's that my sauiour slaine O dismall 〈◊〉 O dolefull bitter paine Be not dismaid 〈◊〉 onely are we blessed The painfull passion and the bitter griefe Which Christ sustaind who all the paine indured Is sweet to vs because we sinde reliefe In that pure bloud which hath our lines secured Who 's ableto expresse that soueraigne good Got by the purple tincture of his blood O sucke apace poore soule that cordiall veine By which Christis infusd into thy spirit Cling cling to him by faith no popish merit Can to thy soule this precious putchase gaine Then as the outward signes of bread and wine Ordain'd by Christ as signes his loue to seale Thy body cheeres So Christ thy soule shall heale And hoise it vp at length to blisse deuine Lo heer 's the subiect of this golden booke Full fraught with matter method doctrine vses All well apply'd which shewes what paines he tooke In the vnmasking of the Popes abuses Forward sweet friend such feasts make many more That men may eate and surfet in thy store T. Harison A generall Table of the Contents of these three bookes In these 3. Bookes the doctrine of the Sacramentes is handled In Generall what a sacrament is Wherin consider two points 〈◊〉 Partes Set downe Outward Inwarde Applied Vses In particular concerning Babtisme Booke 2 the Lords Supper Booke 3. A Table of the principall points contained in the first Booke The first Booke teacheth That God in all ages hath giuen Sacraments to his church chap. 1 What a sacrament is 1 a visible sign of an inuisible spirituall gra a herein consider 2 things The nature of thē The parts are twoefold ch 3 Outward parts are foure Minist chap. 4 he is to so sanctifie the outward 〈◊〉 Deliuer thē to the receiuers Worde chap. 5 〈◊〉 i 〈◊〉 to warrant thē A promise 〈◊〉 to them Signe or outward element chap 6. receiuer c. 7 who must 〈◊〉 the outward signe apply the same Inwarde parts are foure God the father c 9 who Offereth christ to al Giueth christ to the beleeuer The spirit chap.
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
THE BADGES OF CHRISTIANITY OR A Treatise of the Sacraments fully declared out of the word of God Wherein the truth it selfe is proued the doctrine of the reformed Churches maintained and the errors of the church of Rome are euidently conuinced by pervsing wherof the discreet Reader may easily perceiue the weake and vnstable grounds of the Roman religion and the iust causes of our lawfull separation Diuided into three BOOKES 1. Of the Sacraments in generall 2. Of Baptisme 3 Of the Lords Supper shewing the intention of this present worke opening the differences among vs about the question of the Supper discouering the Idolatry and diuisions of the Popish Cleargy and vnmasking the insolent bragging of the late Warn-word touching the supposed and pretended vnity thereof By WILLIAM ATTERSOLL Minister of the Word of God 1. Cor. 12 13. For by one spirit we are all baptized into one body whether we be Iewes or Graecians whether bond or free and haue bin al made to drinke into one spirit August tract 80 in Iohan. 13. Accedat Verbum ad elementum et fit sacramentum that is Ioine the word of Christs institution with the outward sign and thereof is made a sacrament Printed by W. Iaggard dwelling in Barbican 1606. To the right Worshipfull Sir Iohn Shurley Knight one of his Maiesties Iustices of the Peace in the County of Sussex Grace and peace in Iesus Christ. RIght woorshipfull it is not vnknowne that fundry means haue from time to time been offered and vsed for the reclaiming and recouering of such as dangerously follow the spirit of errour and dayly reuoult to the Romish religion which hath beene aduanced by tyrany defended by lyes and is now sought to be restored againe by trecheries and rebellions But notwithstanding the many meanes which heretofore haue beene wisely practised we see of late the aduersaries of the grace of god as a pestilent brood of vipers mightily to increase and multiply sending abroad swarmes of their Iesuites and Seminary Priestes not onely to infect the people of the land with the leauen of false doctrine and to sow their darnel in the lords field but to seduce them from their alleageance and to stir vp sedition for the lessening of whose number and suppressing of their power nothing is more necessary then to establish a godly and learned ministery in euery congregation And howsoeuer wholsome lawes haue beene enacted penalties increased conferences with them vsed disputations offered their books answered and sundry other wayes taken by magistrates and ministers yet we shall neuer attaine the ende of our desired hopes vntill euery church haue a learned and painefull Pastor to be resident and remaining among them For albeit Antichrist in this noble kingdome hath long since receiued a notable foyle and fall and the purple whore beene dismounted from her vsurped dignity yet this monster hauing taken this deadly wound will be alwayes looking backe and seeking to sette his footing againe in this realme if good corne be pulled vp and the weeds suffered to growe or if the strongest pillars bearing vp the house be remooued and rotten postes set to vnder prop it and vnlesse he be quelled and conquered by the preaching publishing of the gospell of Christ. Therefore Christ our Sauiour hauing sent out the 70. disciples into euery citty and place whether hee himselfe shoulde come to prepare the hearts of the people after their return said vnto them I saw Satan like lightning fall down from heauen And the Apostle declareth that when the lord Iesus led captiuity captiue he gaue gifts to men and ordained pastors and teachers for the gathering together of the Saintes for the woorke of the ministery and for the edification of the body of Christ. And vntill this holy order and ordinance of Christ which is the power of god to saluation vnto all that beleeue be set vp we can conceiue no hope how the ignorant shoulde be instructed the seduced be regained out of the hands of such deceitfull woorkmen as vnder a colour of conuersion of the land doe seek the vtter subuersion of the church and common wealth Hence it is that the Iesuits who haue gotten the dominion ouer the rest of that generation spare no labour refuse no paines let passe no practise by word or writing to effect their purposes In regard of whose vnweariable diligence it cannot be denied but many of vs haue been too slack slothfull in resisting the approach of these violent intruders For whiles we preach the word of reconciliation euen Christ crucified build vp our people in the doctrin which is according to godlines we doe not bende our forces as we ought to surprise and suppresse the common aduersary Whiles wee sowe the lordes fielde with good corne we suffer the enuious man to scatter his tares accounting it sufficient to teach the trueth to the flock dedending vpon vs and esteeming it better seruice to god to saue one soule then to ouerthrow and destroy many aduersaries Not much vnlike to Scipio African the Romane captain who as Plutarke witnesseth was oftentimes wont to say that he had rather saue the life of one Romane citizen then to kill and conquer a thousand enimies But it is the duty of a good builder not onely to reare vp the worke in hand but to remoue the rubbadge and reliques that hinder the building It is the duty of a good husbandman not onely to sowe his field with good seede but to plucke vp the weedes and gtub vp the thornes that choake the corne It is the duty of a good watchman not onely to see to them in the citty but to descry and discouer the enimy It is the duty of a painfull shepheard not only to feed the sheep but to follow and finde out the foote steps of the wolfe Here vpon the Apostle Paul exhorteth the elders of Ephesus to take heed to themselues and to all the flocke whereof the holy ghost had made them ouerseers to feede the church of god which he hath purchased with his owne bloude because after his departure grieuous woolues shoulde enter in not sparing the flock but speaking peruerse things to draw desciples after them If then the enimies of god and his people be vigilant and watchfull to seduce the simple and to subuert religion how carefull and cheerefull ought we to be not onely to teach the people committed to our charge but to resist with hād and hearte all those that vndermine the good estate of the church among vs. Like vnto the people of god after the returne from captiuity who did build the wal with one hand and held their swordes and weapons in the other For this cause I haue put in writing this treatise following containing the doctrine of the Sacraments being the ordinances of god and the badges of christians whereby all discreet and indifferent men may perceiue the trueth of them cleerly opened out of the woord of
are present to communicate and receiue this were to commit sacriledge not to deliuer a Sacrament Wherefore vnlesse there be a body to be washed except there be communicants to partake the Supper there can be no Sacrament This appeareth by the words of God to Abraham giuing vnto him circumcision saying Euery male-child of eight daies old shall be circumcised This also appeareth in the words of Christ speaking of baptisme and charging the Apostles to baptize the nations in the name of the father and of the son of the Holy-ghost Where he teacheth that it is not sufficient to take water but there must be a washing So. when he speaketh of his supper he saith Take ye eate ye drinke ye so that there must not only be bread but giuing taking and eating there must not onely bee wine but giuing taking and drinking thereof This truth being euidently deliuered let vs see how it may be profitably applied First of all must the Sacraments necessarily be receiued Then it teacheth that the Sacraments without their lawfull vse are no sacraments at all they are no signes of grace if they be not vsed This condemneth the keeping reseruing holding vp and carying about with pompe and ostentation the Lords supper offering vp kneeling downe vnto and adoring a piece of bread all which are horrible prophanations of that comfortable Sacrament whereby the people isrobbed and depriued of a precious part of their peace in Christ. The bread feedeth not the body reuiueth not the spirits strengthneth not the heart by looking and gazing vpon it by touching and handling it but by eating digesting and feeding vpon it so doth the sacrament strengthen faith not by reseruing and keeping it but by vsing and receiuing of it For sacramentes are actions not dumbe shewes Christ saide not Heare ye see ye gaze re on but baptize ye eate ye drinke ye doe ye this in remembrance of me Secondly are the receiuers an outward part of the Sacrament Then the persons that are to receiue must know that diuers duties are to bee done and performed of them The persons then that are to receiue must ioyne with the Minister in prayer in quickning their faith in the couenant and promises ofGod beholding the former works of the Minister blessing breaking pouring out and distributing ratifieng them in their harts and lastly by receiuing and applying to themselues the visible signes For as we haue shewed if the words of baptisme should be rehearsed ouer the water and no person to be present to be baptized it is no baptisme so if the words of institution in the supper should be spoken and repeated without eating without drinking without receiuing it were no Sacrament Wherefore we must all learne to detest the absurd opinion of Bellarmine and other procters of the Romish religion which teache that the breade and Wine being once consecrate whither they be receiued or reserued whither they bee distributed to be eaten and drunke or whether they be kept in boxes and vessels of the Church for daies moneths and long times and carried solemnly in procession are notwithstanding still the Sacrament of the body and bloode of Christ. Against which dotage wee spake in the former vse and shall speake more in the third booke following Lastly if the receiuing be an outward part then we are not to rest in the outward participation for so farre went Iudas in the Passeouer so farre went Simon that sorcerer in baptisme and so farre went the Israelites as the Apostle sheweth They were all baptized vnto Moses in the cloud and in the sea they did all eat the same spirituall meat and did al drink the same spirituall drinke c yet with many of them was not god pleased but they were ouerthrowne in the Wildernesse And therefore Iohn Baptist said to the Pharisees and Saduces when he saw them come to his baptisme O generation of vipers who hath forewarned you to flee from the anger to come bring foorthe therefore fruit worthy amendment of life Now our righteousnes must exceede the righteousnes of the Scribes and Pharisees if wee woulde enter into the kingdome of heauen Let vs all therefore haue this profitable meditatiō so often as we deale with the Sacraments and come vnto them we must looke further then to the outward sight we must consider more then the externall signe otherwise as we approch without preparation so we depart without edification And thus much of the foure outward parts of a Sacrament to wit the minister the word the signe and the receiuer Chap. 8. Of consecration BEfore we proceede to the inward parts of a Sacrament answerable to the outward by a fit proportition it shall not be amisse in this place to speake somewhat of the Consecration of a sacrament First wee must consider what it is for the truth being knowne it will cast downe errour as the light scattereth the darknesse To consecrate then is to take a thing from the ordinary and common vse and to appoint it to some holy vse This therefore is Consecration sanctification and dedication of the outward signes to apply them to an holy purpose This is done partly by the minister partly by the people and partly by them both The minister taketh the water in Baptisme which signifieth the blood of Christ and he poureth it on the person of the baptized he taketh the bread in the Lords supper and breaketh it he taketh the wine and poureth it out he deliuereth them both the people take and receiue they eate and drinke in remembrance of Christ and both minister and people ioynein praier and thanksgiuing vnto God the father for the mistery of our redemption accomplished by Christ our sauiour so that the sacrament is consecrated by the whole action of the minister and people together This maketh the difference betweene common water and the water in Baptisme this maketh the difference betweene that bread and wine of the Supper and the bread and wine which is vsed for ordinary meate and drinke True it is in nature in essence in substance there is none but in the ende and vse Common water we vse for the washing of our bodies but the water in Baptisme is sanctified by prayer to an other vse to be a signe of the clonsing of the soule Bread and wine at mens tables in their houses are set before them for the nourishment of their bodies but at the Lords l'able they are ordained of God to an higher and holier vse euen to be signes of the bodye and blood of Christ. This is noted by the Euangelistes and by the Apostle Paule that the Lord Iesus before he brake the bread and gaue it he blessed and gaue thankes to his father that he had appointed him to be the redeemer of the world and giuen him authority to institute this Sacrament in remembrance of his death and passion For wheras the Euangelist Mathew saith he blessed the other by way
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
substance of things they 〈◊〉 haue the matter and substance to perish not the 〈◊〉 We see whitenes roundnes 〈◊〉 〈◊〉 we cast the sweetnes we touch al these qualuies 〈◊〉 behold a popish wonder where at marueil and be 〈◊〉 these these I say are not in the bread and wine because they are gone neither in the body of christ because it is not white or black roūd or red So we shall haue a 〈◊〉 thing yet nothing white a round thing yet nothing round a smel yet nothing that smelleth a tast of bread yet nothing that tasteth a breaking and yet nothing that is broken so that heere we haue some what made of nothing and nothing made of somewhat For if any should aske them what round or white thing is this shewing the bread Or what sweete thing is that pointing out the wine in the cup They cannot say it is bread and wine for they hold that none are lest they are not able to shape any answer for they will not say the body of Christ is white round sweete red or such like Wherefore these accidents of bread and Wine rouing without subiects are shewes of reason without substance colours without truth and fancies without settled iudgement and as well might they imagine walking without feete an house without a foundation a vessell without bortom or a body without space or place Againe what is it that 〈◊〉 nourish What is it that doth 〈◊〉 and refresh For wee feele our bodyes strengthned by the creatures taken and receiued And we read in their owne Histories that king Lewes the Gentle for the space of 40. daies did eate nothing else What is it then whereby we feele our selues to be fed Can their accidents do it hanging in the aire by miraculous Geometry Can whitnesse or rednes or roundnesse nourish vs where no substance is to be found or felt Can drinesse or moysture can smelling or seeing nourish without some materiall body They cannot It must be substance that is turned into our substance for neuer was it heard that accidents were turned into substance But whereas we haue beene taught that accidents are in their subiect now we must hold for our new learning that substances are in their accedents Wherefore let vs leaue these doubtfull and deceitfull builders that go about to build without ground or foundation which cannot stand The third generall vse arising from both the signes is this if Christ deliuered his last Supper in bread and wine then these signes may not be altered but must be retained for the perpetual vse and comfort of the church And howsoeuer it be left to the choyse and liberty of the church what bread or what wine they will vse yet that it ought necessarily as I take it to be bread and the fruite of the vine may appeare by diuerse good considerations I will propound the reasons that draw me to this opinion let the Church iudge of them seeing the spirits of the prophets are subiect to the prophets First the institution of the supper and the example of Christ himselfe whom the Church is to imitate and follow who said Do this in remembrance of me He said not doe the like or do what pleaseth you and swarue from my example where you will but do this which ye haue seene me do Whosoeuer therefore change either the bread or wine do not that which Christ commaundeth but another thing then he appointeth Againe no other signes are so significant effectual as these are for this purpose to strengthen and to comfort them that are in trouble and almost in the present estate of death as Psal. 104. He bringeth forth bread out of the earth and wine that maketh glad the heart of man and oyle to make the face to shine and bread that strengthneth mans heart Likewise the wise-man saith Pro. 31. Giue ye strong drinke vnto him that is ready to perish and 〈◊〉 to them that haue griefe of heart So that we are heerby effectually and significantly put in mind to haue a most sweet feeling of christ to seeke strength in him and that it is he which aboundantly cleereth our hearts Thirdly the matter and forme of euery thing are holden to be of the nature of it and to constitute the essence so it is in the sacramentes where the signes are the matter and the words of institution are the forme True it is circumstances may vary and be changed as time place sitting standing kneeling and such like but the essentiall parts may not be changed If 〈◊〉 both of them be of the essence of the sacrament such 〈◊〉 take either of them away destroy the sacrament and bring in a nullity therof Wherfore if the signs which are the matter might be changed then the words also of institution which are the forme might be altered and a new word brought into the Church but a new word cannot be brought in therfore no new outward signe or matter Fourthly if the bread wine in the supper might be changed and yet the sacrament in substance remaine then in like manner water in baptisme might be changed yet be 〈◊〉 baptisme for of things that are like there is a like respect and like conclusion to be inferred But this cannot be as we haue shewed before in 2. booke chap. 5. where we haue proued that the minister cannot baptize with any other liquor or element then with water as the matter of that Sacrament Neither let any obiect the case of necessity for no necessity can make that lawfull which simply and in it selfe is vnlawfull Fiftly if we admit and grant a 〈◊〉 in the signes at the pleasure of men why may we not also change other parts of the Sacrament Why may we not in stead of the minister appoynted of God and called 〈◊〉 the Church admit pryuate persons and receiue other 〈◊〉 inforced vpon the church by the papistes Do we not heereby open a gappe for them to 〈◊〉 in all their trash and trumpery besides the written and reueiled worde of God Sixtly we haue shewed in the 〈◊〉 booke that Nadab and Abihu the two sonnes Aaron were smitten by the immediate hand of God for offering the oblation with strange fire But all signes brought into the sacraments beside the scripture are strange signes and consequently procure strange iudgements And we see how the prophet Ioell threatning from God a dearth of corne and wine and of oyle declareth also that the offerings shall cease where he saith The field is wasted the corne is destroyed the oyle is 〈◊〉 the new wine is dryed vp the meate offering and the drinke offering is cut off from the house of the Lord the priestes the Lords Ministers shall mourne shewing heereby that they were restrayned from changing the out ward signes If any pretend greater freedome and liberty in the time of the gospell let them shew their 〈◊〉 and wee will beleeue them Lastly it is confessed on
it is the Lords supper may after a sorte be called a sacrifice not as the church of Rome meaneth but bycause therin we offer vp praises thanks giuings to god for that sacrifice of attonement once made vpon the crosse which is most acceptable to god and because such as come aright thereunto offer vp themselues wholly to god a reasonable holy and liuing sacrifice and lastly because thereby we cal to our remembrance 〈◊〉 bloody sacrifice of christ withal 〈◊〉 circumstances therof the shame of the crosse the darkenes of the heauen the shaking of the earth the renting of the aire the cleauing of the rocks the reproches of the Iewes the taunts of the soldiers the opening of the graues the conquering of the deuil For the christians in former times perceiuing that many both Iewes and gentiles refused to embrace the faith of christ and to ioyne themselues to the church because they pretend the want of sacrifices among them and nature engrafted in all nations this principle that we haue no free accesse to God no true peace to our selus without a sacrifice the fathers to win such as were without affirmed that the church had also a sacrifice and thereupon entituled the sacrament of the supper with the name of a sacrifice for the causes before remembred But for a mortall man whose breath is in his nostrils to presume in the prid of his hart vnder the formes of bread and wine to offer vp christ the son of God in the sacrifice to his father and to dare to desire the father fauourably to behold and accept his owne sonne is idolatry blasphemy and horrible impiety to be detested of all true hearted Christians Touching the originall of the word Masse it seemeth to come from an ancient custome of the church sending away such as communicated not For the deacon was accustomed to bid them depart that were nouices in the faith and such as by Church-discipline were remoued from the communion This dimission of them was noted by the word Missa signifieng a sending away and licensing to depart and thus some of the heathen vsed it The name then being in it selfe not euill is turned into an euill practise and therfore as it is vsed and vnderstood of our aduersaries we reiect both the name and thing it selfe for these causes First no angell no man no creature is of that dignity and worthinesse that he may offer vp and sacrifice the sonne of God for the priest is aboue the sacrifice they therefore that will be the priests to offer christ aduance and lift vp themselues aboue christ Secondly if christ be really offered in the Masse then he is killed truely and indeed for a reall sacrifice proueth a reall death and when christ was sacrificed really he dyed really as when the beasts were sacrificed they wer killed And Holcot one of the schoolemen saith If there had been 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 Wherfore they that really sacrificed our Sauiour Christ did in that act really and wickedly kill him so that the prieste s of Baal if they wil be sacrificers of Christ must acknowledge themselues therein the reall murtherers of Christ. Thirdly new sacrifices are not to bee instituted by men without commaundement of god as Moses teacheth Deut. 12. we must not do h what seemeth good in our owne eyes but take heede and heare all these words which he commaundeth vs. Now Christ neuer saide Sacrifice ye my bodie and blood to God Fourthly Christ tooke the bread and gaue it to his disciples he did not offer it vp to God the father he tooke the cup and bad them all drinke of it he did not turne himfelfe to God and desire him then to accept the sacrifice of his body and blood Fiftly if the bread and Wine remaine in their former substance in the Lords supper then bread and wine onely are offered not the body and blood of Christ but they remaine for christ deliuered bread to his Disciples and Paule teacheth that it is the bread which is broken that as ofren asthe 〈◊〉 eat this bread and drinke of this cup they shew the Lords death therefore their reall Sacrifice is reall idolatry Sixtly it appeareth in the institution of the Supper that Christ consecrated the Bread apart and the wine 〈◊〉 and afterwarde deliuered them both apart but the bodye of Christ was neuer sacrificed without the blood nor the blood without the flesh for Christ offered vppon the Altar of the crosse the sacrifice of his bodie and blood together this is the cause that he saide Take ye eat ye drinke ye not take ye to offer and to Sacrifice Seuenthly the Scripture teacheth vs one offering and Sacrifice for sin once performed and offered Heb. 10. Wee are sanctified by the offering of Iesus Christ k once made and ver 12. This man after he had offered one saerifice for sinnes sitteth at the right hnnd of God And the Apostle 1 Tim. 2. There is one mediator betweene God and man the man Iesus Christ who gaue himselfe a ransome for all men So 1 Iohn 2. If any man sinne we haue an aduocate with the father Iesus Christ the righteous and hee is the propitiation for our sinnes Likewise Heb 9. By his owne blood he entred in once vnto the holy place and obtained eternall redemption for vs not that he should offer himselfe l often as the high Priest entered into the holy place euerie yeare with other blood for then must he haue often suffered since the foundation of the worlde but now in the end of the worlde hath he bene made manifest once to put away sinne by the sacrifice of himselfe We haue plentifull testimonies of this truth in this Epistle as chap. x. Where remission of these things is there is no more offering for sinne If then we haue remission by the sacrifice of Christ all other sacrifices are superfluous and abrogat his al-sufficient sacrifice So Rom 6. In that he died he died for sinne once And 1. Pet. 3. Christ also hath once suffered for sinnes the iust for the vninst If then this perfect offering were once onely to be offered then he is not offered neither can be offered againe in the Masse And if the onely oblation of Christ once offered by himselfe be sufficient all other oblations and Sacrifices are vaine and superfluous For how is that perfect which is often repeated Eightly to make a lawfull sacrifice there is required necessarily a fit minister lawfully called of God for no man taketh his honor to himselfe but he that is called of God as was Aaron so likewise Christ took not to himselfe this honour to be made the high-priest but he that saide to him Thou art my sonne this day I begat thee gaue it him But Christ is the onely priest
if we would enter into the infinite dissentions debates diuisions contradictions wranglings hart-burnings grudgings sects and rentings into diuers partesamong the Papists themselues who indeed neither haue vnity in truth nor vnity in falsehood it should be harder to finde an ending then a beginning They could neuer yet be reconciled Their owne schoole men are at deadly feud and defiance one against another Scotus is against Thomas Ockam against Scotus Petrus de Alliaco against Ockam the Nominales against the Reales the Dominicans againste the Franciscans Scotistes against Scotistes Thomistes against thomistes Canonist against canonist sect against sect Order against Order cloyster against cloyster priests against Iesuites and Iesuits against priests repugnant one to another and at ciuill and Domesticall warre amonge themselues proclaiming their owne shame as with the blast of a trumpet and therfore hauing fought so many fields at home they shoulde not reproach vs with matter of dissention We may reply vnto them as one sometimes fitly answeared phillip K. of Macedon intreating a peace amonge the Graecians and yet hauing his wife Olimpias and his son Alexander known to liue at mortall dissention within his owne doores Goe first and conclude a peace in thine owne house at home So should our aduersaries remember that the chiefe procters and protectors of their new religion haue euer contentiously wrangled with others and with themselues and the contentions cannot yet be taken vp I dare confidently auouch and auerre that in the greatest conu ouersies and in the greatest number if not in all which are now multiplyed to many hundred some one or other of their highest Popes chiefest cardinals reuerent Bishoppes famous Doctours learned schoolmen holy fathers other aproued writers among them are slatly and fully on our side ioyne with vs hand in hand and giue testimony directly to our doctrine not in the smallest points but in the greatest not in few but in many yea not the meanest among them but as we haue said the strongest pillars of their church are reuolted to vs are come into our campe haue pitched their tents with vs and some one or moe of them fight our battels in all our doctrins This were easie to be shewed particularly touching the Apochryphall booke touching iustification by imputation touching Images touching praiers in a strange tongue touching the notes of the churche touching the sacraments and such like among which many haue written since the late Trent-counsell Thus while we are in peace the enemies possessed with a spirit of diuision and stricken with giddines by the iust hand of god wound one another and the swords of the Midianites are drawn out against the Midianites Therfore the truth resteth among vs Our enemies being iudges But lest we might peraduenture be thought to offer them wrong whilst insisting vpon general terms we charg them to be diuided among themselues and in their writings to gaul one another I wil presse them with particulars and only stand vpon the matter in hand to wit the sacraments the doctrin whereof I haue plainly opened in these Books Whosoeuer shal read the writers of the Roman church touching the sacraments shal find almost so many mindes as men among them they furiously fight and make daily combats against each other moouing sundry questions which they cannot with al their shifts remoue or determine First of al the schoolmen make a question whether the body of Christ in the Eucharist be eaten with the mouth of the body and passe into the belly or onely by faith Some of them hold he is onely eaten spiritually and receiued by faith as cardinal Cajetan a pillar of their church a peere of the Court of Rome the Popes legate in Germany and Luthers hott aduersarye holdeth this Falsissimnm est corpus christi corporaliter sumi quoniam c It is very false that Christe◠Body is receiued bodily for the diuines teach that he is taken spiritually not by handling but by beleeuing And Bellarmine a man of the same note and of the same coat saith Dicemus christum efse c. We will hold that christ is in the Eucharist truly substantially really not corporally nay contrariwise it may be said to be ther spiritually Others thinke he is taken bodily into the mouth but goes not into the belly This the glosse holds in Gratian quám cito species dentibus atteritur tam citó in coelum rapitur corpus christi that is So soone as the accidents of bread begin to be chewed by the teeth presently Christs body is conueyed into heauen But Durand goeth farther and saith Corpus christs de ore transit ad cor tum desinit corporis presentia remanente spirituali that is The body of Christ passeth srom the mouth to the hart and then the bodily presence ceaseth and the spiritual remaineth Lastly others say it passeth into the belly and remaineth there as long as any shew of the bread abideth Lo what they hold in this one question and they varry being constant in nothing but inconstancy Some of them resist the beginning of inconueniences that may ensue and hold he neuer commeth into the mouth some that he commeth into the mouth but not into the stomack some into the stomack but not into the belly and others sticking at nothing do hold he goeth into the belly And to fil vp the measure of iniquity Antoninus Arch. of Florence writes that the body of Christ may he vomited vpward by the mouth and purged downward by a draught Igitur corpus christi sanguis tam diu manent in ventre stomacho vel 〈◊〉 c. Therfore saith he the body and blood of christ remaine in the belly and stomacke or in vomit and in whatsoeuer course of nature so long as the shewes of bred and wine remaine And if they be vomited or purged before they be altered as sometimes in those that are trobled with the flux euen there is the true body of christ If this be true I would gladly learn of the profoundest doctor and learnedst Iesuit what is to be done to the body of christ thus purged or vomited whether it shall be eaten againe or burned or what they would haue done with it Robert Smith a Martir of blessed memory reasoning with a Popish priest of the real presēce compelled the Doctor by force of reason at length to confesse that c the body of christ being eaten in the sacrament goeth downe into the belly and so is cast into the dr aught saying farther that it was no greater derogation to Christ then to be spit vppon But wisely and worthily did the Martyr reply If the Iews being his sworne enemies did only spit in his face and we being his friends do cast him into the draught which of vs deserue the greater damnation Thus the Doctor was put to present silence O yee Cardinals and Byshops O yee priests and Iesuites are ye not
and christian religion so that while they seeke to giue vs a blow they reach a sword into the enimies hand to cut the hart-strings of their owne cause Touching the first thing all agreement among men is no sufficient proofe of the goodnesse of the matter wherin they agree inasmuch as all malefactors and enemies of the gospell haue a kind of agreement There are agreements in idolatry in adultery in robbery in conspiracy in murthers in mutinies and in all mannet of impieties which are al odious to God and hateful to men When al the earth was of one tongue and language they all conspired in building the tower of Babel They that worshipped the Golden calfe saide all with one consent these are thy Gods ô Israell that brought thee out of the land of Egypt So the Apostles out of Psal. 2. declare that the Iewes and Romaines the state ciuell and Ecclesiastical confederated together did al consent and conspire against God and against his anoynted There was an agreement betweene Corah Dathan and Abiram with their rebellious companies and consorts ioyned and combined together against Moses and Aaron The ten tribes agreed in worshipping the golden calues in Dan and Bethell The Priestes of Baall consented together against Michaiah the true prophet ofGod Al the people with one mind and with one mouth cried against christ let him bee crucified And Iohn 〈◊〉 that great and smal rich and poor bond and free should agree in following and worshipping Antichrist the enemy of Christ. Secondly as vnity is oftentimes out of the church so sometime q dissention is in the church The true members of the church haue not alwaies in outwarde thinges nor in matters of faith one mind and meaning Abraham and Lot louing God and beloued of God dissented in the things of this life Iosephes bretheren hated him without a cause and persecuted him almost vnto the death The priests and Princes of the people did dissent from the Prophettes of God Moreouer in the houshould and family of Christ ambition enuy and dissention raigned and remained as Luk. xxii there arose a strife among them which should he the greatest And Math. 20 24. When the other ten hearde of the ambitious desire of these sonnes of Zebede they disdained at the two brethren So Paule withstood Peter to his face because he was to be reprooued as Miriam and Aaron did to Moses who was not to be reproued Likwise Luke Act xv speaking of Pavle and 〈◊〉 saith they were so stirred that they departed asunder one from another which albeit it fell out to the good of the church to the gaine of the gospel and to the glory of God who is able to bring good out of euill as he did light out of darkenes yet it sheweth their weakenes and wantes especially of barnabas seeing the spirit of God assigneth the reason whereon Paul grounded himselfe touching his determination but deliuereth not the reason of Barnabas his resolution Besides we see Act xi they of the circumcision contended against Peter because he did eat with the vncircumcised As touching the Corinthians who were a true church and sanctified in Iesus Christ the apostle saith It hath bin declared to me of you by them that are of the house of Cloe that there are contentions among you and chap xi In this that I declare I praise you not that ye come togither not with profit but with hurt for I hear that there are dissentions among you and I beleeue it to be true in some part for there must be euen Haeresies among you that they which are approued among you may be knowne Thirdly the church of Rome is so farre from the unity and agreement which they boaste of that contrarywise it hath bene is full of contentions and bitter controuersies If we would search the Histories of former times we shall finde the contentions and quarrels between them to haue bin infinit and innumerable Popes haue bin against popes nay Antipope againste Antipope when there were two Popes nay three Popes among them at once which condemned cursed and banned each other to the pit of Hell Onuphrius a popish chronicler reckoneth vp thirty schisms among them and those not of short dutance but of long continuance so many as no church can boaste of besides Their variety was such about Formosus that for some yeares euery Pope cancelled and 〈◊〉 his predecessors acts what one instituted the other repealed they condemned one another and followed their priuate factions and affections with such intestine malice barbarous cruelty that Formosus was taken vp after his death being taken vp was burned being burned his ashes were cast into the riuer For Pope Stephen the sixt took vp his carcas out of the graue brought it into iudgement spoiled it 〈◊〉 his robes cut off 3. fingers of it and cast it into the streame tiber Thus were the pretended successors of Peter 〈◊〉 about with giddines es Krantzius speaketh of them and the heade of the Romish and popish church was long without braine though not without brauling This schisme of two or three popes at onetime shall witnes 〈◊〉 all posterity in all ages to the end of the world the perpetual infamy of their deadly discordes howe farre their church is from that perfect vnity they brag and boast of What should I speake of their infinite 〈◊〉 and differences in cleauing to this saint and that saint which they haue multiplied according to the number of their Citties likewise of their diuers Missales 〈◊〉 and ceremonies vsed among them of their sundry 〈◊〉 of Monkes and Nunnes which they haue so increased of late whereas not many hundred yeare ago they mangled and mingled them with the leauen of their owne inuentions NOW as there is no part of the word of god in common and continual vse among al christians more comfortable then the doctrine of the sacraments so no point of religion is at this day more corrupted and depraued with the gesses glozes errors heresies wrestings wranglings and idolatries of the church of Rome then the same I haue therefore vnfolded and vnmasked their false doctrine touching the sacraments in generall in the first booke which sheweth whence the word is borrowed what thinges are common to the word and sacramentes as also what they haue proper and peculiar what a sacrament is by whom the sacraments ought to bee administred that they were ordained of god and commaunded to be vsed and frequented of all persons in the church what are the signes and sacramentall rites what is the 〈◊〉 part and spirituall signification of them together with the fit and ful analogy and agreement that is betweene them I haue also intreated of their force and effect of the ends and vses of them of the difference between the sacraments of the old testament and of the new of the number of sacraments namely of the 5
falsely named sacraments Touching baptisme in the second booke how many waies the word is taken what baptism is who haue authority to baptize who haue right and interest to be baptized wherefore it is not repeated that it commeth in place of circumcision how it a greeth with circumcision and 〈◊〉 it differeth from it whether there be an absolute necessity of baptisme whether the baptisin of Iohn be one and the same with the baptisme of Christ what sins are put away in baptisme what are the true partes and right vses therof what is the duty of the minister in the administration and of the people in the celebration of it and what foolish ceremonies the church of Rome vseth of which trumpery the sacrament is to be purged that the simplicity of the institution may be retained Touching the Lords Supper by which God witnesseth that his couenant is most certaine toward vs the 3. booke intimateth what it is why there is a dubble sign in the suppet and one onely in baptisine by what names it is called in the scripture what is the duty of such as come to the Lords table and what are the parts and vses of it Againe the words of Christs institution are truely and plainely expounded and the right maner of preparing our selus to this heauenly banket is propounded This truth is wholy depraued and the church vtterly depriued of the comfortable vse of this Sacrament vnder Antichrist where the corruptions 〈◊〉 all mean and measure and where it is not only peruerted but quite abrogated and abolished For they haue turned the Supper into a sacrifice they haue poisoned the church with the error of the reall presence with the monster of transubstantiation with robbing the people of the cuppe with administring it in a strange tongue with the magicall inchantment of consecration with working miracles to feede Rats and Mise with disanulling a right vse of the Communion by their priuate Masses with establishing a sacrament without eating and drinking with the corrupt custome of carrying about in processions a cake to bee worshipped and adored as God mounting it on Horsebaeke and carrying it before the Pope with Lanterns and torches in 〈◊〉 as the Persians carryed their god before the King of Persia. And as the church of Rome hath bin sundry waies detected of many superstitions and much silthinesse of Idolatry by appointing Images to be had in Churches for the instructions or rather destruction of the people which are teachers of lies and vanity and by commaunding Saintes Angels relickes and consecrated things to be worshipped so is this false church deepely defiled with the sinke and sinne of Idolatry in adoring and falling downe before their breaden God prostrating and prostituting themselues before a piece a bread Behold heer the God of the papists And if we should yeeld vnto them their carnall presence and their miraculous transubstantiation which is a monster of many heads yet can they neuer assure and secure themselues from committing grosse palpable Idolatry 1. because al their consecratiō standeth vppon the intention of the Ptiest which they cannot thoroughly vnderstand for Who can know the heart of man saue the spirit of man which is within him as the Apostle teacheth Besides Innocentius holdeth that it ceaseth to be a sacrament so soon as any mouse bird beast or vermin toucheth it It his rule of their holy father the pope holde as a firme foundation sound conclusion I wold know how they cā certainly know whether any of them haue touched it especially considering their doctrin of reseruation and keeping it in vessels of the church many daies 3. sundry cases ordinarily concur wherin the priest according to their own canons and rules do not consecrate at al which things notwith stāding are not within the knoledg of the people andtherfore how shal they assure their faith of consecration and warant their consciences against Idolatry as for example if he forget to mingle water with wine if there be more water then wine if the bread be made of any other then wheat flour if the wine be sharp and soure if of 7. loaus mo or lesse he did think but of 6. if he haue omitted but one word of consecration al these being beyond the compas of the peoples knoledg must needs be 〈◊〉 to the conscience and leaue mē in dout of comitting Idolatry Lastly many of thē hold that priests defiled with adultery simony and such like crims cānot as they speak make the body of christ wherunto Peter Lumb and the canons incline which say Siquis episcopus perpecuniam ordinauer it c. If any Byshop shall ordain a priest for mony he shal be degraded and the priest so ordaind shal be no better then a lay-man for whosoeuer buy or sel orders can be no priests how then shal they that are not themselus in the body of christ be able to deliuer or receiue the body of christ Out of these canons I obserue three things First such as ly in mortal sin canot consecrate 2. such as buy or sel orders are no priests Lastly mark the miserable estate of the Roman laity who canot assure themselus they haue any baptisme any Eucharist any penance any matrimony any absolution any sa any priests seeing that as it is certain thousands of them ly in deadly sin buy and sel orders and wer appointed by Symoniacal bishops so the people must alwaies be vncertaine how they obtaind their office of priesthood whether it were rightly obtained or vnlawfully purchased Wherfore Tho. Salisburiensis vpon these vncertainties giueth this friendly counsel to worship vpon condition that euerie dutie and things required to the astion be wel and truly done Seeing then by 〈◊〉 owne doctrine deliuered by their own doctors the force of consecration hangeth vpon a slender thred of the priests intention seeing a beast touching the host the body of christ departeth seeing sundry cases fall out about the matter of the bread about the mingling of the cup about the ouerplus of water about the omitting of a word and such like not known at 〈◊〉 of the people lastly seeing a priest simoniacaly ordaind is no priest It followeth by these propound principles of their popish diuinity defended by their owne prophets that papists in their adoration and worshipping of the sacrament may be Idolaters and cannot secure themselues from committing Idolatry For whatsoeuer is not of faith is sin as that apo teacheth But they cannot directly know whether the priest intended consecration and hath performd his rules directions requisite in consecration or whether a mouse hath touched the host or whether the priest were ordaind for mony and therfore for any thing they can assure themselus to the contrary the substance of the bread stil remaineth and consequently they fal down to a piece of bread and commit detestable Idolatry in the grossest kind whereof the Gentiles wold be ashamd O
fol. 452 nu 23 s Barthol Caranza sum concil Florent 〈◊〉 458 t polid Virg. de inuentor rerum lib. 5 cap 9 u Math 26. 29 a Papists are neere of kin to the old hereticks called 〈◊〉 b Matt. 21 23 c 1 cor xi 23 d Math. 17. 5 e Cyprian epist. 74 a The 4 outward part are the communicants b Math. 26 26 c con Trid 〈◊〉 3 can 5 d Reu. 13 8 e Exod. 12 x f Exod. 16 19 g Math. 28 29 h hosij consess de eutharift cap. 39 i Math. 26 26 27 1 cor xi 26 k Concil Trid sess 13. cap. 5 l origem in Leuit homil 5 Vse 2 m Guil. alan de sacrific euchar cap 41 bristo 〈◊〉 26 n The Sacrament is not to be adored o Math. 4 10 p 1 king 8 27 Acts. 7 48 49 q Ioh 4 22 r Iohn 4 24 s Heb xi 6 t Iud 6 31 32 Vse 3 4 Conc. triden sess 22 c 1 a In what sense christs supper may be called a Sacrifice b The fathers of the church liuing among the gentiles called the supper a sacrifice c See more in the end of the booke d The originall of the word Masse e polid Virgil de inuent rerum lib. 5. cap 10 f sueton in caling cap. 25 g Holcot in 4 lib. sent 〈◊〉 3 i 1 cor x 16 Heb. x x 12 Hebru 9 12 m Heb. x 18 n Rom. 6 10 o Hebr. 5 4 5 p Ioh. 15. 1 2 q Math 15 13 r Heb. 9 22 s Roma 4 25 t Iohn 19. 30 u 1 〈◊〉 2 9 a Hebr 6. 20. Psal. 110 4 b The Masse is no propitiatory sacrifice for the dead c Eccle. 9. 10 d Iohn 9. 4 11 9. 10 Vse 4 Against priuate mastes in the church of Rome Conc. Trid. ses 22. cap. 6 g Math. 26 26 h Arist. li. 1. de coel cap. 1 i Luke 22 19 k 1 cor xi 23 m 1 cor xi 20 xxi n 1 cor 11 28 vse 5 o It is no precept of Christ to receiue the Lords supper fasting p August epist 118. q 1 Cor. xi 36 r Rom. 14. 17 s Rom. 14 3 5 19 a Book 1. ca. 8 b consecration what c The vse of the elements is changed the substance is not changed d Num. 20 〈◊〉 e Matt. 23 16 f Act. 17 28 g Two meaÌ„s of consecration to wit the word and praier h 1 Tim 4 4 5 i Iust in in Apol. 2 k Gene. 1 31 l Genes 2 17 m Gene 7 2 n Leuit. 11. 3 o Rom. 14 15 p Leuit. xi 7 q Ierem. 20 7 vse 1 r Gal. 3. 1 s we offer vp as much as christ coman ded vs t 2 Sam 〈◊〉 〈◊〉 2 King 1839 〈◊〉 u Gal. 3 2 〈◊〉 vse a Hosich in leuit lib. 2 c. 8 b Euagri lib. 4 cap. 8 Niceph. lib. 17 cap 25 c hieron com in 1 Cor. XI d Numb 20 〈◊〉 1 cor X. 4 e Matth. 3. 6 f Iohn 3 23 Vse 3 g 1 cori x 16 h Hovv the signes in the Sacrament are blessed Vse 4 i We ought often to receiue the lords supper k 1 cor xi 25 l Reasons rédred to moue vs to frequét the Lo. table m Exo. 20 13 n Gene. 14 12 o Mal. 1 6 p Num. 21. 9 q Math 26. 26 28. r Num 23. 19 s Gai. 4 4 t Heb 4. 15 u Math 1 21 a What are the inwarde partes of the Lo. Supper b august cont maximin li. 3. c The agreemeÌ„t between the outward and inward partes d Iohn 6 〈◊〉 e Galath 1 4 f Hebru 5 5 g Luke 4 18 h Iohn 4 10 vse 〈◊〉 i Rom 5 5 k Rom. 〈◊〉 16 l Eph. 4 30 m Deut 8 3 Math 14 4 n Ezek 4 13 Lenit 26 26 vse 3 o Math. 17. 5 3. xvii p Eph 3. xvi i xix q Rom. 32. r Psal. 85 10 s 1 Iohn 4. xi vse 4. Obiection t Exod. xii 46 Answere u Esay 53. 4. 5 a Math. 27 46 a The second inward part of the Lords supper is the holy spirit b Roma 8 15 Galat. 3 2 5 vse 1. c Iam. 1 21 vse 2 d Iohn 8 56 e aug tract in Iohn 26. 27 Obiection Answer f 1 Ioh. 17 20 Deut. 4 193 h 1 Iohn r 3 i Math. 28 20 a The third inward part of the Lords supper is the body and blood of 〈◊〉 b Ioh. 6 48. 50 c How the sacramentall rites do serue to strengtheÌ„ our faith Vse 1 d Against the real presence e The true state of the question set downe f confess Gal lic art 37. confel Anglic art 12 Cal instit lib 4. cap. 17 g Col. 3 1 2 3 h conc Trid. 〈◊〉 13 cap. 1 l De con dist 2 ego Bereng k aug tract 25 in Iohan l Sundry reasons rendred to 〈◊〉 the real presence m Luk. 22 19 n Luk. 22 19 o arist lib de memoria p Rom. 8 24 q Heb. 4 15 r Luk. 24 39 s act 1 9 3 22 t Catechism Trident. in exposit Simbo apostol u Ioh 6 60 63 a What it is to eate the body of christ spiritually b 1 cor xv 44 c Sadeel de spirit mand cap. 1. d ComparisoÌ„ between the bodily spiritual eating e Matth. 7 xv f Matt. 24 23 g 1 cor x 1 〈◊〉 h Aug. tom 6 tract in Ioh. 26. in psal 77 Gratian can inquit 80. i Math. 9 15 Iohn 13 a Acts 1 xi l Matt. 〈◊〉 26 m Iohn 6 50 n Psalm 12 6 19 9 o Cyril 〈◊〉 xi p Leuit. 17 〈◊〉 q acts 15 〈◊〉 r Hom. Odis lib x Virg. aeneid lib. 3 Plin. nat hist lib. y cap 〈◊〉 Ouid Met. lib. 3. t 1 cor xv 54 u Rom. 6 9 x a Math. 26 26 b 1 Sam 17 x c conference day 3. d Pighi Hierar li 3. cap. 3 censur colon dial 4 p2 112 Cusan epist. 2. 7. e Obiections alledged to maintain the real presence are answered f Bellar tomo primo Obiection 1 Answer g 〈◊〉 17 11 h Math. 5 13 i Iohn x 9 k Iohn 15 1 l Iohn 14. 6 m Lâ—k xix 22 k Iohn 15 1 n Fish cont capti BabiloÌ„ o Lindan panopl lib 4. p Tonst lib 1 de Sacr p. 46. q Gab Biel. in 〈◊〉 〈◊〉 p Iohn 6 53 Obiection Answere q Ioh. 6 54 r Iohn 6 32 s Ioh 6. 35. 44 t Biel. sect 84 super caÌ„ niis u Hos conses de Euchar a Two rules to be obserued concerning Gods omnipoteÌ„cy b Math. 3 9 c Math. 26 53 d Matt. 22 29 e Aug. de teÌ„po serin 119 f No contradiction is in God g 2 cor 1 19 h Aug. de trincap 15 lib. 15 Confes lib. 12 cap. xv i Arist. de interp li. 1 ca. 5 k Thom. contra gent. lib. 〈◊〉 cap 84. 1. 2 cap 25 Obiect Answer l Iohn 2. xviii m Exo 4 5 c. n Iohn 2 9 o No miracle in the lordes Supper p 〈◊〉 in 1
promise the partakers of the same hope the members of the same bodye and the professors of the same faith to contend and striue one against another to delight in brauling fighting quarrelling and to norish hatred malice rancour spite enuy biting and backbiting one of another If Ephraim be set against Manasses and Manasses against Ephraim if Brother be diuided against brother if we bite one at another let vs take heed least we be consumed one of another The sonnes of God are renewed into the image ofGod to resemble their heauenly father in true holines and doe all weare the same cognizance and liuery For the Sacraments are the marks of Ch. sheepe whereby they are knowne and discerned so that all our discentions diuisions railings reuilings disgracings and defacings one of another tend to the reproch and dishonour of our common father and do giue an heauy testimony against our souls with God and his elect Angels For how do we approach vnto God how do we come into his presence With what harts do we pray before him and vnto him Are we not taught to aske forgiuenes of our sins as we forgiue the trespasses done vnto vs It then we be malicious and enuious and carry the fresh remembrance of wronges in our hearts to pursue them with reuenge do we not pray against our selues Do we not beseech God to poure out vengance vpon vs Do we not open our mouths to our owne destruction For when wee vse our tongues to say Lord forgiue vs for euen we forgiue is it not asmuch as if we should pray forgiue vs not Lord for we do not we will not forgiue others Therefore after the forme of prayer giuen to the Disciples Christ addeth If ye do forgiue men their trespasses your heauenly father will also forgiue you but if ye do not forgiue men their trepasses no more will your father forgiue you your trespasses And as he exhorteth that when they stand and appeare before the Altar they must forgiue so when we appeare at the Lords table we must forgiue if we haue any thing against any man that our father also which is in heauen may forgiue vs our trespasses Now if we woulde be directed to knowe whether this loue be is vs or not wee may try our owne hearts by these holy properties and blessed effectes described by the Apostle 1 cor xiii Loue saith he suffereth long it is bountifull loue enuieth not loue doth not boast itselfe it is not puffed vp it disdaineth not it seeketh not her owne things it is not prouoked to anger it thinketh not euill it reioyceth not in iniquity but reioyceth in the truth it suffereth all things it beleeueth al thinges it hopeth al things it endureth al things Heere we may see what manner of loue ought to be in vs. Euery one of vs must indeuour that all the parts of this description may rightly agree to euery one of vs and truely be found in vs toward all men euen our enimies as we see Iesus Christ hath left vs an example of his loue when he praied for his enimies that crucified and cruelly entreated him father forgiue them for they know what they do and this did stephen to those that stoned him Lord lay not this sin to their charge This is the way let vs walke in it this was their practise let vs follow it Thus we haue shewed the necessity of examination of ourselues before we come to the Lordes supper and declared the parts wherein it standeth and the manner how it is to be performed If we come furnished with these things with sauing knoledg with iustifieng faith with vnfained repentance with a louing and longing reconciliation towarde our brethren among whom we liue hauing as much as is possible Peace with all men yea euen our enimies let vs not abstaine from the Lordes table by reason of some frailties and infirmities in vs for God couereth them and will not bring them into remembrance as we see 2. Chron 30. A multitude of people had not clensed themselues yet did eate the passeouer but not as it was writen wherfore Hezekiah praied for them saying The good God be merciful toward him that prepareth his whole hart to seeke the Lord god the god of his fathers though he be not clensed according to the purification of the sanctuarie and the Lord heard Hezekiah and healed the people Where we see that because their hart was vpright and sincere their wants and imperfections were not imputed vnto them For God respecteth the truth of the inward partes and pard oneth their sinnes that thus prepare their harts to seeke him So then they were greatly deceiued that thoght they honoured the Sacrament by abstaining from it it is not honoured but dishonoured not hallowed but prophaned not regarded reuerently but reproched greeuously by our wilfull abstinence as the Apostle teacheth 1 cor 11. let a man examin himself and so let him eat of this bread and drink of this cup. He doth not say let him proue himselfe and so let him abstaine For the Sacrament is abused as well by forbearing hauing examined our selues as by not examining our selues and receiuing vnworthily And thus much of examination and the manner to be obserued therein Chap. 20. The conclusion containing an abridgement of the whole treatise THe effect of that which hath bene deliuered hitherto in these Books may thus be gathred into a short sum and abridgement We haue declared that God in al times and ages of the church from the first being of our first parents hath to his word and promises anexed sacraments as seales of assurance for the confirmation of them therby magnifieng his owne mercy toward his people shewing our weaknes and vnworthines and condemning such as oftentimes desire to come to the Lordes table but esteeme little of the preaching of the word whereas the word and Sacraments haue one and the same author they are instruments of the same grace their whole force and effect dependeth on God they require faith to be mingled with them they profit not alway at the very moment of hearing and receiuing Notwithstanding some differences wee find betweene them as namely in the greater necessity of the worde then of the Sacramentes Infidels were neuer barred from hearing the word when they would become hearers thereof and whereas the word affecteth one only of the sences to wit the hearing the Sacraments 〈◊〉 offered to the eies as well as to the eares and so in some sort become more effectuall then the word Touching the worde Sacrament it is drawne from martiall discipline and properly signifieth the Souldiers othe whereby hee bindeth himselfe to his Captaine which worde being vsed by the olde Latine interpreter is now become ordinary and common in the Church which is not mentioned in so many sillables in the Scriptures And howsoeuer the word be often taken in a large and generall signification yet
as we take it in these bookes a Sacrament is a visible signe and seale ordained of God whereby Christ and all his sauing graces by certaine outward rites are signified exhybited and sealed vppe vnto vs. This discription being 〈◊〉 teacheth vs these pointes first that the force of the Sacramentes dependeth not on the worthynesse or vnworthynesse of the Minister but vpon the ordinance of God so that an euill Minister may deliuer the good thinges of God And this was the cause that Christ Iesus baptized none but his Disciples baptized that he might learne not to esteeme of the effect of the sacraments by the fitnesse or vnsitnesse of the Mynisters Againe none must adde vnto them none must take ought from them none must any way abuse them contrary to the institution and ordinance of God Lastly we learne from hence that the Sacramentes are not bare and naked signes of Christ absent but sure seales of Gods promises and of the righteousnesse of Christ who is offered to all but receyued onely of the faithfull so that the presence of vngodlye men meeting vs at the same Table cannot hurte vs in our worthye receiuing In a Sacrament we are to consider two thinges his partes and his vses The partes of a sacrament are partly outward and partly inward The outward partes are these foure First the Mynister lawfully called is necessarily required 〈◊〉 then the Mynister 〈◊〉 not administer them or if pryuate persons wil administer them they sinne against God the one for not perfourming the dutyes of his calling the other because he runneth beyond the boundes of his calling The second outward parte is the word of institution consisting of a Commaundement and a promise so that it is required of vs to vnderstand the wordes of instiâ—ution to ioyne the word with the sacramentes and to discharge those from the number of sacramentes which want the warrant of the word The third outward part of a Sacrament is the signe for wheresoeuer there is a Sacrament there must of necessity bee an outward element so that neither must wee make an Idoll of the signe by aduancing it to high nor cleane abolish it as the Church of Rome doth by their doctrine of Transubstantiation The last outward part is the receiuer so that the Sacraments without their lawfull vse are no sacraments at all so long as the signes are reserued and not applyed The inward partes also are r foure first God the father offering and applying Christ Iesus as surely as the Minyster doth the outward signe which is a great comfort to such as come to the Sacraments The second inward parte of a Sacrament is the holy spirit working by the worde so that wee can neuer heare the worde or receiue the Sacramentes aright without the speciall direction and inspiration of the spirit of GOD neyther must wee hang vpon extraordinary reuelations which openeth a wide doore vnto all disorders inasmuch as the spirâ—t is not separated from the word The third inward part is Iesus Christ who is the truth and the life of all Sacramentes now if God the father haue giuen him vnto vs how shall hee not with him giue vs all thinges else Let vs therefore laye hold vpon him especially in all discomfits and troubles when our faith is assaulted by the enemies of our saluation The last inward parte is the faithfull receiuer for except wee send out saith to bring CHRIST home to dwell with vs in our heartes wee shall in vaine looke to receiue profit by the Sacraments so that the reprobate who are vessels of wrath and the Children of perdytion cannot receiue Christ albeit they partake the signes of Christ. As for the elect who are the Lordes sealed vp to the day of redemption before their conuersion and gathering into the sheepefold of Christ they also onely receiue the outward signe without Christ inasmuch as they are without faith but after they are called with an holy calling effectually and haue receiued to beleeue vnfainedly they are partakers both of the signe and of the thing signified These are the outward and inward parces Now there is a fit proportion and agreement betweene these partes each very aptly answering the other For euen as the minister by the word of institution offereth and applyeth 〈◊〉 the outward element to the body of the receiuer so the father by the spirit offereth and applyeth Iesus christ inuisibly to the faithfull receiuer We shewed before that in a sacrament wee are to obserue two pointes his partes and his vses Hitherto wee haue spoken of all the partes both such as are outward and such as are inward Now it remaineth to handle his vses The vses of a sacrament are chiefely three first to strengthen faith secondly to scale the couenant between God and vs thirdly to be a badge of our profession and as a banner displayed to witnesse our warfare vnder our chiefe captaine Christ 〈◊〉 If these be the true vses and endes of a sacrament then wee learne to take notice of our owne failinges and infirmities of faith that GOD refuseth none for weakenesse and wauering of faith that there is an assurance of faith to be attained vnto in this life that as God euermore keepeth his promise with his people who is not as man that he should lie nor as the son of man that he should deceiue so must we be careful to keep the articles of agreement betweene God vs namely to beleeue his word to loue our bretheren to obey his will lastly as our priuiledges are great to beare the badges of Christ our Lord so it teacheth that we are not our owne but are bought at a great price not with corruptible thinges as Syluer and Gold but with the precious blood of Christ as of a lambe vnspotted and vndefiled Hitherto of the nature of the Sacramentes now of the number of them as we vnderstand the word for such as are seales of our communion with christ The sacraments of the new testament are two baptisme and the Lords supper neither are there any moe left vnto the Church For Christ taught no moe sacraments to the Apostles the Apostles deliuered no moe to the churches who yet were faithfull witnesses and reueiled the whole counsell of God without concealing and keeping backe of anye doctrine which themselues had receiued Besides these two Sacramentes are altogether perfect and sufficient both to enter a Christian 〈◊〉 the church and to retaine him continually in the same From this number of two sacramentes we learne 〈◊〉 to acknowledge the great loue of God toward vs who hath eased vs of the heauy burden of infinite Cerimonies prescribed in the law and deliuered vs a few sacramentes in stead of many Secondly wee see heereby the difference betweene the olde Testament and the New and betweene the sacramentes of the olde